Written By: Saad Mahmood
Edited By: Muhammed Tahmid Ahmed
This article is a summary of a lecture delivered by Shaykh Yasir Qadhi on Sunday, 18th February 2024 at the Werneth Suite in Oldham, Greater Manchester.
It focuses on the various lenses we can utilise when studying the Seerah – the life of the Prophet Muhammad ﷺ – which can be approached in many ways. Usually it is read through in chronological order, but there are other perspectives that reveal unique insights.
For example, the Seerah offers lessons in leadership, showcasing the Prophet ﷺ’s guidance and inspiration (saving us much money on secular leadership courses), as well as lessons on how to cope with stress and anxiety, which is especially relevant today given the current situation in Palestine.
Thus, let us begin with the key lessons and lenses that we can draw from the Seerah, and apply into our daily lives.
Key Lessons from the Seerah
1) The Prophet ﷺ Was Deeply Rooted in His Community
The Seerah shows that the Prophet ﷺ was an active, integral part of his community, despite their moral failings. He ﷺ remained committed to spreading good without letting their darkness dim his light. His first forty years were dedicated to social work and building credibility within Makkah. He was not an isolationist, and was known by name, deeply engaged in addressing community issues such as the incident of Hilf al-Fudul. This is evidenced by Khadijah’s (RA) reassurance after his first revelation:
…فَوَاللَّهِ لاَ يُخْزِيكَ اللَّهُ أَبَدًا، فَوَاللَّهِ إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَصْدُقُ الْحَدِيثَ، وَتَحْمِلُ الْكَلَّ، وَتَكْسِبُ الْمَعْدُومَ، وَتَقْرِي الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ
I swear by Allah ﷻ that He ﷻ shall never humiliate you. By Allah ﷻ, you join ties of kinship, you speak the truth, you bear people’s burdens, you help the destitute, you entertain guests, and you help against the vicissitudes which affect people. [Sahih al-Bukhari 4953]
Today, we need a similar approach. The challenges faced by the cities we live in are also our challenges. Adopting an “us vs. them” mindset is unproductive and isolating. We cannot simply transplant attitudes from other societies; we need to be a part of our own society. Scholars who dismiss engagement with society misunderstand the realities of effective dawah and should be ignored. Just as other groups advocate for their needs, we too should be proud of our values and work within society to support our community and principles.
Despite the pre-Islamic vices in Makkah, the Prophet ﷺ and his companions like Abu Bakr (RA) and Ali (RA) remained grounded, living ethical lives within that society. Our role is the same: to live an ethical, spiritual life amidst a non-ethical and non-spiritual world. The more filthy society is, the better you are able to show the truth. Even when he was being forced to leave Makkah, the Prophet ﷺ longed to stay, saying he would never have left if he had not been forced. Whilst we face challenges in liberal societies, we also enjoy freedoms here. Many speak about Hijrah to Muslim lands where they can hear the adhan all the time, yet they must realise that even in the Haramain, making dua for Palestine is restricted. Unlike much of continental Europe, we have the freedom here to practice and preach Islam openly, whilst also being allowed to be critical of the country we live in – something we could not experience in most Muslim lands.
2) The Prophet ﷺ Utilised any Mechanism Available to Him
As long as it is permissible, we should utilise various mechanisms to advance the goals of Islam.
When the Quraysh boycotted the Muslims, the Muslims left Makkah in protest, aiming to embarrass the Quraysh and expose the mother tribe’s cruelty. This led to scenes where the children of Muslims cried from hunger, stirring sympathy amongst some of the Quraysh. Eventually, Abu Talib and his entourage confronted the Quraysh, sparking a dispute that led to an internal coup and the end of the boycott. This can be likened to today, where non-Muslim politicians fight against their party leaders to stand up for the causes they believe in (such as Palestine).
In addition, we should work with those connected to reality, taking good from various movements without assuming any single movement is “the saved one”. The Ummah of the Prophet ﷺ spans across all strands of Islam; it is not confined to one form of orthodoxy. We should adopt what is beneficial, minimise negatives, and seek to find harmony.
In truth, we need as much unity as possible. Politics operates on large numbers and significant lobbying efforts. The Jewish community, who were once marginalised, gained power not through conspiracies but through strategic planning and vision. Meanwhile, we remain focused on old theological disputes rather than looking towards the future.
When the Quraysh used vulgar poetry to attack the Muslims, the Prophet ﷺ responded with his own poetry (Muslim), which was the equivalent of modern-day social media or news propaganda. He called upon Hassan ibn Thabit (RA) – a skilled poet rather than a warrior – to craft a response. The Prophet ﷺ also enlisted the help of Abu Bakr (RA), who informed Hassan (RA) about the history of the Quraysh to use against them in his poetry. This was a strategic counter to negative PR with positive PR. From this, we learn that we should use the tools and mechanisms available to us to defend Islam. We do not need to break any laws, but there is much we can do within the legal boundaries to benefit the Ummah.
3) Partial Victory is Better than None
One issue with certain literalist strands of Islam is their rigid idealism: it is either 100% Islam or “watering down the Deen.” Allah ﷻ made the Deen easy, yet some interpretations appear to raise the bar beyond what Allah ﷻ and the Prophet ﷺ intended. Numerous ayat and ahadith emphasise the ease of practicing Islam. When religion is interpreted so restrictively that less than 1% of people can follow it, then there is clearly something flawed in that understanding.
Furthermore, did the persecution of the Muslims stop when they returned to Makkah? No. Yet they returned because partial success is better than none – living amongst one’s people is preferable to starving in the desert.
Consider the Treaty of Hudaybiyyah: although it appeared disadvantageous, the Prophet ﷺ accepted it. Umar (RA), angry at what seemed like a defeat, raised his voice (for which he later repented) questioning how Muslims could accept such terms. Abu Bakr (RA) took him by the collar and dragged him down, reminding him to realise who he was speaking to. Umar’s (RA) reaction mirrors the passionate voices we see today, while the Prophet ﷺ displayed pragmatic wisdom. The Treaty was ultimately seen as a tremendous victory. It was the first time the Muslims were treated as equals by the Quraysh, marking a significant development in their status. The Treaty also brought peace to the region, enabling positive interactions and allowing dawah to flourish. In the year following the Treaty, more people embraced Islam than in the twenty years before it. Through peace, Allah ﷻ more than doubled the Muslim community, proving that what appeared to be a compromise, was in fact an immense victory.
4) The Prophet ﷺ Was Unshakeably Optimistic
The story of Khabab (RA) is pertinent here.
When he was a slave, his master tortured him and burned him with an iron rod. Many years later, he recounts what happened to him when asked by Umar (RA) and shows the marks of his ordeal. At the time though, following his torture and release from slavery, he went and complained to the Prophet ﷺ. The hadith below mentions the conversation:
حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ، حَدَّثَنَا قَيْسٌ، عَنْ خَبَّابِ بْنِ الأَرَتِّ، قَالَ شَكَوْنَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَهْوَ مُتَوَسِّدٌ بُرْدَةً لَهُ فِي ظِلِّ الْكَعْبَةِ، قُلْنَا لَهُ أَلاَ تَسْتَنْصِرُ لَنَا أَلاَ تَدْعُو اللَّهَ لَنَا قَالَ “ كَانَ الرَّجُلُ فِيمَنْ قَبْلَكُمْ يُحْفَرُ لَهُ فِي الأَرْضِ فَيُجْعَلُ فِيهِ، فَيُجَاءُ بِالْمِنْشَارِ، فَيُوضَعُ عَلَى رَأْسِهِ فَيُشَقُّ بِاثْنَتَيْنِ، وَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ، وَيُمْشَطُ بِأَمْشَاطِ الْحَدِيدِ، مَا دُونَ لَحْمِهِ مِنْ عَظْمٍ أَوْ عَصَبٍ، وَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ، وَاللَّهِ لَيُتِمَّنَّ هَذَا الأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ، لاَ يَخَافُ إِلاَّ اللَّهَ أَوِ الذِّئْبَ عَلَى غَنَمِهِ، وَلَكِنَّكُمْ تَسْتَعْجِلُونَ ”.
We complained to Allah’s Messenger ﷺ (of the persecution inflicted on us by the infidels) while he was sitting in the shade of the Ka`ba, leaning over his Burd (i.e. covering sheet). We said to him, “Would you seek help for us? Would you pray to Allah ﷻ for us?” He said, “Among the nations before you a (believing) man would be put in a ditch that was dug for him, and a saw would be put over his head and he would be cut into two pieces; yet that (torture) would not make him give up his religion. His body would be combed with iron combs that would remove his flesh from the bones and nerves, yet that would not make him abandon his religion. By Allah ﷻ, this religion (i.e. Islam) will prevail till a traveler from Sana (in Yemen) to Hadrarmaut will fear none but Allah ﷻ, or a wolf as regards his sheep, but you (people) are hasty.
The hadith suggests that Islam will enter every household, whether through political expansion or dawah. It also provides hope to those facing hardship, affirming that a time will come when Muslims enjoy such stability that even a lone traveller will feel secure. Amidst instability and persecution, the Prophet ﷺ foretold a future of stability and peace, even in the far ends of the land they knew at the time.
Moreover, the incident during the Battle of the Trench – when the Prophet ﷺ saw visions of distant cities while breaking the rock – reflects how powerful optimism can be (An-Nasai). He ﷺ instilled confidence in his followers, showing that Allah ﷻ would safeguard Islam and grant it prominence. Yet, this vision was paired with effort: the Prophet ﷺ tied his clothing around himself and put in all his strength into breaking the rock before the miracle came in. Allah ﷻ will only help those that put the effort in.
Those who avoid political involvement and action misunderstand the Seerah. Yes, everything comes from Allah ﷻ, but success requires effort and logical planning. Whilst one may not predict every step, at least some planning is essential, and results require patience. Idealistic calls for world peace or a unified khilafah should be tempered with realistic perspectives.
However, during the battle, the Muslims did not obviously have a long-term strategy to defeat ten thousand well-resourced enemies, rather their immediate priority was survival. They were besieged with significantly limited supplies, leading to a critical moment regarding which an ayah was revealed:
إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ ٱلْأَبْصَـٰرُ وَبَلَغَتِ ٱلْقُلُوبُ ٱلْحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠
˹Remember˺ when they came at you from east and west, when your eyes grew wild ˹in horror˺ and your hearts jumped into your throats, and you entertained ˹conflicting˺ thoughts about Allah.
(Surah al-Ahzab, Verse 10)
In that state, the only strategy was to delay the enemy with a trench. When they exhausted all efforts, Allah ﷻ provided a miracle: thunder and support, combined with an internal coup that forced their enemies to retreat. In present times, we may not be able to get a full victory for the Palestinians, but even a little victory is better than none at all.
5) Trials Are a Part of Life, Not Punishments
No matter who you are or how strong or weak your iman is, you will be tested.
Iman does not protect you from trials, but it does give hope and brings you optimism and helps you overcome the trial. It brings a sense of calm. It will not necessarily stop the tears, but it will act as a spiritual salve.
Often, when tragedy strikes, we assume it is a sign of Allah ﷻ’s displeasure, yet this is a misunderstanding. Even the Prophet ﷺ briefly wondered if he had been abandoned when he stopped receiving revelation for a while. Allah ﷻ then revealed Surah ad-Duha, reassuring him that success is not measured by results, but by effort. Unlike in this world, where results are everything, Allah ﷻ values sincere effort. If you give 100% and the outcome is not as hoped, you still succeed with Allah ﷻ. Take the Sahabah who passed away before the conquest of Makkah for instance, who still share in the same honour as those who witnessed it. Allah ﷻ will only bless you when you have a plan, and because of your plan, Allah ﷻ will make successful other plans and open other doors.
The Seerah also teaches us not to worry about critics. When Abu Lahab expelled the Prophet ﷺ from his tribe, he ﷺ went from tribe to tribe, eventually travelling to Taif. He instructed Abu Bakr (RA) to find tribes that could offer refuge, delegating this to him due to his knowledge of tribal lineages. After three years of trying, it was the tribe of Khazraj, who were so insignificant and small that (if not for their interaction with the Prophet ﷺ) they would have likely been lost in history. This teaches us that we should seize every opportunity for religious and worldly benefit. The Prophet ﷺ did not give them any political pitches because of their supposed insignificance, but he gave them dawah instead. With the divine seed that was planted within them, not even the Prophet ﷺ could predict the fruits it would bear.
When the Prophet ﷺ dreamt of a land of date palms, he initially thought of Yemen for its civilization and potential. However, it turned out to be Yathrib (later called Madinah), where those few Khazraj who received his dawah became instrumental in spreading Islam in their city. In fact, the Hijrah itself was a blend of miracles and strategic preparation – from stocking supplies to choosing a secret route. So never lose hope, keep on trying and moving from plan to plan.
6) Flip the Script When You are Tried and Tested
Instead of seeing trials as punishment, view them as opportunities for your sins to be forgiven and to draw closer to Allah ﷻ. Know that Allah ﷻ loves you more than your own mother.
So how can we distinguish between a trial being a punishment or an opportunity for us to be elevated in divine ranking? The answer lies in how we respond to it. If a trial leads you to self-reflect, purify your heart, and grow closer to Allah ﷻ, then that hardship is a hidden blessing. But if it pushes you away from Allah ﷻ and leads to arrogance, then it may be a satanic test (not a prophetic one). Every time a prophet faced hardship, they turned to Allah ﷻ. The great 14th century scholar Ibn al-Qayyim said that any tragedy that draws a person closer to Allah ﷻ is a hidden blessing because there is nothing more precious than that closeness to the divine. Something was holding you back in drawing closer to Allah ﷻ, and as a mercy to you, Allah ﷻ made your connection with Himself ﷻ easier.
Many of us have spiritual epiphanies when we have experienced trials and been in dark places. This is because there is a causal connection between tragedy and spirituality (which is intended of course). Allah ﷻ never criticises someone turning to Him ﷻ in times of trial, rather He ﷻ criticises those that go back and walk away from Him ﷻ, becoming arrogant after the trial has been lifted. The notion that many have is that if we are pious, then we will have an abundance in rizq, is a false one. This Dunya is not how Allah ﷻ judges you. Its purpose is to try and test people. The presence or absence of things in this Dunya are trials in themselves. No doubt the severity of the trial varies from person to person, but the concept of trial itself is a staple of this life. Allah ﷻ says:
أَحَسِبَ ٱلنَّاسُ أَن يُتْرَكُوٓا۟ أَن يَقُولُوٓا۟ ءَامَنَّا وَهُمْ لَا يُفْتَنُونَ. وَلَقَدْ فَتَنَّا ٱلَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُوا۟ وَلَيَعْلَمَنَّ ٱلْكَـٰذِبِينَ
Do people think once they say, “We believe,” that they will be left without being put to the test? We certainly tested those before them. And ˹in this way˺ Allah will clearly distinguish between those who are truthful and those who are liars.
(Surah al-‘Ankabut, Verse 2-3)
We don’t ask for trials, but when they come, we can take heart in knowing Allah ﷻ has chosen us and will provide us with the strength to bear them. Allah ﷻ has promised not to test us beyond what we can handle, and has reminded us to ask for strength and relief. He ﷻ says:
لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًۭا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦ ۖ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ ۚ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَـٰفِرِينَ
Allah does not require of any soul more than what it can afford. All good will be for its own benefit, and all evil will be to its own loss. ˹The believers pray,˺ “Our Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not place a burden on us like the one you placed on those before us. Our Lord! Do not burden us with what we cannot bear. Pardon us, forgive us, and have mercy on us. You are our ˹only˺ Guardian. So grant us victory over the disbelieving people.”
(Surah al-Baqarah, Verse 286)
Trust that the One who has tested you will also provide you with what you need, just when you need it, and when you ask for His ﷻ help. Never think “I can’t do this, this is too much for me”. Aisha (RA) narrates:
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا ابْنُ وَهْبٍ، قَالَ أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، قَالَ حَدَّثَنِي عُرْوَةُ، أَنَّ عَائِشَةَ ـ رضى الله عنها ـ زَوْجَ النَّبِيِّ صلى الله عليه وسلم حَدَّثَتْهُ أَنَّهَا قَالَتْ لِلنَّبِيِّ صلى الله عليه وسلم هَلْ أَتَى عَلَيْكَ يَوْمٌ كَانَ أَشَدَّ مِنْ يَوْمِ أُحُدٍ قَالَ “ لَقَدْ لَقِيتُ مِنْ قَوْمِكِ مَا لَقِيتُ، وَكَانَ أَشَدُّ مَا لَقِيتُ مِنْهُمْ يَوْمَ الْعَقَبَةِ، إِذْ عَرَضْتُ نَفْسِي عَلَى ابْنِ عَبْدِ يَالِيلَ بْنِ عَبْدِ كُلاَلٍ، فَلَمْ يُجِبْنِي إِلَى مَا أَرَدْتُ، فَانْطَلَقْتُ وَأَنَا مَهْمُومٌ عَلَى وَجْهِي، فَلَمْ أَسْتَفِقْ إِلاَّ وَأَنَا بِقَرْنِ الثَّعَالِبِ، فَرَفَعْتُ رَأْسِي، فَإِذَا أَنَا بِسَحَابَةٍ قَدْ أَظَلَّتْنِي، فَنَظَرْتُ فَإِذَا فِيهَا جِبْرِيلُ فَنَادَانِي فَقَالَ إِنَّ اللَّهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ وَمَا رَدُّوا عَلَيْكَ، وَقَدْ بَعَثَ إِلَيْكَ مَلَكَ الْجِبَالِ لِتَأْمُرَهُ بِمَا شِئْتَ فِيهِمْ، فَنَادَانِي مَلَكُ الْجِبَالِ، فَسَلَّمَ عَلَىَّ ثُمَّ قَالَ يَا مُحَمَّدُ، فَقَالَ ذَلِكَ فِيمَا شِئْتَ، إِنْ شِئْتَ أَنْ أُطْبِقَ عَلَيْهِمِ الأَخْشَبَيْنِ، فَقَالَ النَّبِيُّ صلى الله عليه وسلم بَلْ أَرْجُو أَنْ يُخْرِجَ اللَّهُ مِنْ أَصْلاَبِهِمْ مَنْ يَعْبُدُ اللَّهَ وَحْدَهُ لاَ يُشْرِكُ بِهِ شَيْئًا ”.
That she asked the Prophet ﷺ , ‘Have you encountered a day harder than the day of the battle) of Uhud?” The Prophet ﷺ replied, “Your tribes have troubled me a lot, and the worse trouble was the trouble on the day of ‘Aqaba when I presented myself to Ibn `Abd-Yalail bin `Abd-Kulal and he did not respond to my demand. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarnath-Tha-alib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Gabriel in it. He called me saying, ‘Allah ﷻ has heard your people’s saying to you, and what they have replied back to you, Allah ﷻ has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.’ The Angel of the Mountains called and greeted me, and then said, “O Muhammad! Order what you wish. If you like, I will let Al-Akh-Shabain (i.e. two mountains) fall on them.” The Prophet ﷺ said, “No but I hope that Allah ﷻ will let them beget children who will worship Allah ﷻ Alone, and will worship None besides Him ﷻ.”
7) Never Let Trials Immobilise You
Continuing from the previous lesson, we additionally learn that no matter how difficult life becomes, we never give up. We always push forward.
The entire Seerah is a testament to overcoming one tragedy and setback after another. Allah ﷻ acknowledges the Prophet ﷺ’s pain when He ﷻ says:
وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ. فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ ٱلسَّـٰجِدِينَ. وَٱعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ ٱلْيَقِينُ
We certainly know that your heart is truly distressed by what they say. So glorify the praises of your Lord and be one of those who ˹always˺ pray, and worship your Lord until the inevitable comes your way.
(Surah al-Hijr, Verse 97-99)
Feeling and empathising with someone’s pain is completely valid, and Allah ﷻ validates the Prophet ﷺ’s emotions. The best therapy is the therapy of the soul through turning to Allah ﷻ. Rather than promising immediate victories, Allah ﷻ advised the Prophet ﷺ to continue in worship and prostrate to Him ﷻ, focusing on the effort rather than the result. This echoes the idea that success is defined by our efforts, not our outcomes.
Allah ﷻ tells us that, as the people of Jannah enter, they will say:
وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ ٱلَّذِىٓ أَذْهَبَ عَنَّا ٱلْحَزَنَ ۖ إِنَّ رَبَّنَا لَغَفُورٌۭ شَكُورٌ
And they will say, “Praise be to Allah, Who has kept away from us all ˹causes of˺ sorrow. Our Lord is indeed All-Forgiving, Most Appreciative.
(Surah Fatir, Verse 34)
We look forward to that day and focus on that. This is the only way someone can maintain their sanity. Of course, this is not an excuse to not be active. Rather it is a reminder that our bodies stay active, and our hearts turn to Allah ﷻ. Combining these two brings us perfection.
May Allah ﷻ make us from those who are granted, by His Mercy, the highest ranks of Jannah and His contentment. Ameen.
And Allah ﷻ knows best.