EXAMPLE OF THE FIRST PERIOD
In present times, there is a common perception among Muslims that insulting or abusing the Prophet of Islam is a crime that warrants the death penalty. According to this view, as soon as someone utters words deemed insulting to the honour of the Prophet, they should be immediately killed. However, from a Shariah perspective, this concept is unfounded as there is no clear evidence for it in Islam.
The Quran indicates that mockery of the Prophet of Islam was not exceptional. This criminal activity has always been directed at all the prophets of God, without exception (Quran, 15:11, 43:7). The Quran mentions at least fifty instances where the prophets were taunted, mocked, ridiculed, and humiliated by their contemporaries, leading to dishonourable acts against them. However, nowhere in the Quran have the prophets been commanded to kill those who mocked them.
While the Quran repeatedly condemns the crime of hurting the prophets, it does not prescribe the death penalty for the perpetrators. Instead, the Quran presents two types of responses to such mockery. One is to refute the argument logically, and the other is to warn the abusers of God’s punishment in the Hereafter.
These mockers consisted of both non-Muslims (Quran, 36:30) and hypocritical Muslims (Quran, 2:14, 9:65). The Prophet faced these incidents in their most severe forms from both groups. However, the Quran does not prescribe the death penalty as a legal punishment for either non- Muslims or hypocritical Muslims based on their abuse of the Prophet.
If insulting the Prophet had been declared a crime punishable by death in an absolute sense, it would have caused irreparable damage to Islam, surpassing the harm caused by the culprits themselves. This is because many revered figures of Islam, known as the ‘Sahaba’ (Companions of the Prophet) were initially involved in the very same crime of attacking the honour of the Prophet. If they had been killed as soon as they committed this offence, it would have meant not just the elimination of the culprits but the eradication of historical personalities. Consequently, the history of Islam, which holds great pride for Muslims today, would not have come into existence. All those valuable lives would have ended before they accepted Islam and could play their destined roles in shaping the history of the world according to the divine plan.
To illustrate this point, some incidents from the time of the Prophet are shared in the coming sections. These events, involving Muslims and non-Muslims, are not exhaustive but merely serve as examples.
Looking to the Future
Suhail bin Amr, a prominent figure in ancient Makkah, is now recognized as one of the Companions of the Prophet. However, before that, he was an enemy of the Prophet of Islam and participated in the Battle of Badr on the side of the Makkan opponents. In this battle, the Muslims emerged victorious, and seventy Makkans, including Suhail bin Amr, were captured and brought to Madinah.
Suhail bin Amr possessed exceptional oratory skills and held the position of orator for the Quraysh. He utilized his eloquence to the fullest extent, using poetry and rhetoric to mock the Prophet and incite people against Islam. When he was captured and brought to Madinah, the Muslims had complete control over him. Umar Farooq, one of the Companions, proposed to the Prophet: “O Messenger of God, allow me to break the front teeth of Suhail. This will make his tongue stick out, distort his voice, and render him incapable of standing up against you as an orator.”
This solution presented by Umar was legitimate, but the Prophet declined to accept it. He responded, “I will not disfigure him. If I were to do so, God would do the same to me, despite being a messenger of God.” The Prophet then offered Umar a valuable lesson. He said, “Perhaps Suhail bin Amr will stand in a position where you cannot condemn him.” (Al-Waqidi, Kitab al-Maghazi, Vol. 1, p. 107) As a result, Suhail bin Amr was allowed to return to his homeland unharmed.
In an extraordinary display of generosity, the Prophet released Suhail bin Amr despite having complete control over him as a prisoner of war from the Battle of Badr (2 AH). However, Suhail bin Amr did not cease his anti- Islamic activities. He continued to incite the people of Makkah and launched an attack on Madinah with an army of three thousand, resulting in the devastating Battle of Uhud (3 AH).
During the Treaty of Hudaybiyyah (6 AH) signing, Suhail bin Amr compelled the Prophet to erase the word “Prophet of God” from the written agreement and imposed unilateral terms dictated by the Quraysh.
Then, with the help of God, Makkah was conquered in 8 AH, and Suhail bin Amr was among those who were in a state of disbelief. However, despite his proven crimes, the Prophet did not inflict any punishment upon him. On the contrary, he instructed his Companions to treat him with gentleness. The Prophet said, “Anyone encountering Suhail bin Amr should not glare at him with sharp eyes. In my experience, Suhail is undoubtedly a man of intellect and honour. And a man like Suhail cannot remain ignorant of Islam.” (Al-Sirah Al-Halabiyyah, Vol. 2, p. 226)
The Prophet continued to extend concessions to Suhail bin Amr. After the Battle of Hawazin, the Prophet gave him one hundred camels to soften his heart. As a result of this gesture, Suhail bin Amr completely surrendered, embraced Islam, and became a Companion of the Prophet.
After the passing of the Prophet, a perception started to emerge among the Arab tribes that the one who had received divine assistance had passed away. Consequently, a majority of the Arab tribes began to apostatize. Ibn Ishaq reports that when the Prophet died, most of the people of Makkah also wanted to renounce Islam. The atmosphere in Makkah became so tense that Attab bin Usayd, the Governor of Makkah, had to go into hiding.
By this time, Suhail bin Amr had become integral to the Islamic community. He possessed remarkable oratory skills and had an impressive personality. Upon witnessing the state of Makkah, he stood among the people and delivered a compelling speech, utilizing his excellent oratory abilities. He proclaimed, “Listen, the death of the Prophet has only strengthened Islam.” He further declared, “Whoever opposes us, we will confront them with the sword.”
Upon hearing the powerful speech of Suhail bin Amr, the people’s perspective shifted, and even Attab bin Usayd emerged from hiding. It is said that this was the essence of what the Prophet had foreseen when he remarked, “Perhaps one day he will stand in a position where you will not find fault in him but rather commend him.” (Ibn Hisham, Al- Sirah, Vol. 4, p. 346)
The Sunnah of the Prophet teaches us that his vision extended beyond the present. He looked beyond current circumstances and anticipated future opportunities. Despite witnessing the rebellious stance of individuals at that time, he remained focused on the potential future loyalty they might develop towards him. He recognized that their God- given abilities could eventually be utilized to support Islam. History has repeatedly demonstrated that this foresight of the Prophet proved accurate.
Waiting for the Next Generation
In Islamic history, the 10th year of the Prophet’s mission is known as the Year of Sorrow (Aam-ul-Huzn) due to the passing of Abu Talib and Hazrat Khadijah in the same year. As a result, the conditions in Makkah became highly unfavourable to the Prophet. In search of a more receptive environment for his mission, he embarked on a journey from Makkah to Taif that year.
However, the outcome was quite the opposite of what he had hoped for. The chiefs of Taif, namely Abd Yalayl, Mas’ud, and Habib, treated him with arrogance and disdain. Furthermore, they incited the street urchins of the city to chase him, mock him, and pelt him with stones. When he returned from Taif, his entire body was covered in blood. Reflecting on this experience, the Prophet once confided to Ayesha, “The most difficult day of my life was the one I encountered on the journey to Taif.”
In the chapter on Angels, Sahih al-Bukhari records that while he was returning from Taif, distressed and wounded, the angel Gabriel appeared to him at Qarn al-Tha’alib. Gabriel informed him, “God has witnessed these people’s actions and sent the angel of the mountains to you. Therefore, command him to do whatever you wish with the people of Taif.”
Then, the angel of the mountains appeared before the Prophet, offering his greetings and saying, “O Muhammad, God has sent me to you. He has heard the words of your people against you. I am the angel of the mountains. If you command, I will join these two mountains and crush the people of Taif between them.” However, the Prophet responded, “No. I hope that from their descendants, there will emerge a people who worship Allah alone and do not associate partners with Him.” (Sahih Al-Bukhari, Hadith No. 3231)
This incident illustrates that even if the current generation does not believe, the Prophet was willing to wait for the next generation. Despite experiencing humiliation and arrogance from the people of his time, he did not desire to harm or kill them, hoping that future generations among their offspring would come to believe in God and submit to Him.
Historical records demonstrate that after the conquest of Makkah, all the inhabitants of Taif eventually embraced Islam. Subsequently, they made significant contributions to the path of Islam. For instance, Abu ‘Ubayd bin Masud al- Thaqafi, a descendant of the people of Taif, led the Muslim army during the campaign in Iran under the Caliphate of Hazrat Umar Farooq. He displayed extraordinary bravery against the Iranian forces, even though the enemy lost their will to fight due to his valour.
Similarly, Muhammad bin al-Qasim al-Thaqafi entered India through Sindh in 711 AD (95 AH). He was a just and capable leader who swiftly gained control over the regions of Sindh and Punjab within two years, profoundly impacting the region’s history.
Muhammad bin al-Qasim was such an esteemed ruler that upon his return from India to Damascus, the people of India wept for him and erected a statue in his honour as a sign of reverence and admiration. (Futuh al-Buldan by Al-Baladhuri, p. 424) This remarkable figure of Islam belonged to the same tribe, the Thaqif tribe of Taif, who had previously displayed the utmost insolence and persecution towards the Prophet. Despite having the power to punish them, the Prophet exercised patience and waited for future generations from their lineage to embrace Islam and contribute to Islamic history.
The tribe of Thaqif (people of Taif) committed the worst act of blasphemy and persecution against the Prophet Muhammad. Furthermore, the matter of punishing them was entirely under the Prophet’s control because the angel of the mountains had come to execute his command. However, instead of punishing them, he chose to prefer that individuals from their future generations emerge who would become supporters of Islam and make history by contributing to its cause.
Today’s Enemy is Tomorrow’s Friend
Amr bin Hisham, famously known as Abu Jahl, played one of the most antagonistic roles among the early opponents of the Prophet. Before the conquest of Makkah, his son, Ikrima, followed in his father’s footsteps as a staunch adversary of the Prophet, engaging in various forms of abuse against him. Even after Abu Jahl’s death, his son continued to conspire against the Prophet. For instance, Khalid bin Walid led the Makkan army in the Battle of Uhud, and Ikrima commanded the left wing.
Ikrima’s hostility towards the Prophet was evident to the extent that, following the conquest of Makkah, he fled to Yemen out of fear of being held accountable for his actions. However, his wife, who had embraced Islam, travelled to Yemen to convince him to return. Upon his return, he approached the Prophet, humbled and remorseful, seeking refuge. In response, the Prophet reassured him, saying, “Yes, you are safe.” (Al-Waqidi, Kitab Maghazi, Vol. 2, p. 852) Detailed accounts of these incidents can be found in the books of Seerah, but the essence of the story is that Ikrima eventually accepted Islam by professing the declaration of faith.
When Ikrima returned from Yemen to meet the Prophet, the Prophet addressed his Companions, saying, “Ikrima is coming to us. Do not speak ill of his father, Abu Jahl. Criticizing the deceased does not reach them but hurts the living.” When Ikrima arrived, the Prophet was delighted and hurriedly approached him, causing his shawl to slip from his shoulders in eagerness.
After embracing Islam, Ikrima expressed a request to the Prophet, saying, “I have something to ask of you.” The Prophet responded, “Ask, and I will grant it to you.” Ikrima said, “I beseech you to forgive the enmity I held against you, the obstacles I placed in your path, the battles I fought against you, and the slanders I spread about you, whether in your presence or behind your back. Please seek God’s forgiveness for all of these actions.” Immediately, the Prophet prayed for him, saying, “O God, forgive every hostility that Ikrima directed towards me, every effort he made to dim the light of divine guidance, and everything he did to dishonour me, whether in my presence or absence.”
Ikrima further declared, “O Messenger of Allah, I swear by God that whatever wealth I previously spent to obstruct the path of God, I will now spend twice as much in the way of God. And the wars I fought to hinder and create obstacles in the way of God, I will now engage in twice as many battles in the way of God.”
After he accepted Islam, Ikrima devoted himself to jihad for the cause of God, using his wealth and risking his life. He remained actively engaged in this pursuit until his last breath. Eventually, he met martyrdom, displaying remarkable bravery during the Battle of Yarmouk. (Al-Isti’ab by Ibn Abd al-Barr, Vol. 3, p. 1085)
Ikrima had committed various crimes against the Prophet, ranging from verbal abuse to physical aggression. By all accounts, he deserved punishment. However, the Prophet of Islam was not driven by a desire for revenge or violence; he was a caller to the truth. He possessed a vision that looked beyond the present, foreseeing the potential transformation of Ikrima. This vision led him to forgive Ikrima unilaterally. Subsequent events proved the accuracy of the Prophet’s judgment. The ‘enemy,’ Ikrima, eventually became a ‘friend.’ The man who once embodied disbelief in his early life later became a steadfast pillar of Islam.
Case of Muslims Showing Disrespect to the Prophet
According to Ibn Ishaq, Abu Ubaydah bin Muhammad narrated with reference to Miqsam Abu al-Qasim, “I and Talid bin Kilaab al-Laythi came to ‘Abdullah bin ‘Amr bin al-‘As when he was circumambulating the Kabah. We asked him if he was present when a man from Banu Tamim named Dhul-Khuwaysirah approached the Prophet on the day of Hunain. Abdullah bin ‘Amr confirmed that he was there. Dhul-Khuwaysirah stood beside the Prophet while he was distributing the spoils of war. Dhul-Khuwaysirah then said to the Prophet, “O Muhammad, I have observed your actions today.” The Prophet responded by asking him what he had seen. Dhul-Khuwaysirah replied, “I did not witness justice from you.”
Despite this insult and accusation, the Prophet did not sentence Dhul-Khuwaysirah to death or any severe punishment. The incident serves as an example of how even those who insulted and humiliated the Prophet after accepting Islam were not subjected to the death penalty.
Abdullah bin ‘Amr bin al-‘As recounted that the Prophet became greatly angered upon hearing the insults made by Dhul-Khuwaysirah. In response, the Prophet declared, “Woe to you! If I do not establish justice, then who will?”
Following this incident, Umar bin al-Khattab expressed his desire to kill Dhul-Khuwaysirah, to which the Prophet responded, “No, leave him be. In the future, a group of people will emerge who will delve into religious matters until they deviate from the faith like an arrow leaving its target.” (Musnad Ahmad, Hadith No. 7038)
Understanding the severity of Dhul-Khuwaysirah’s insults towards the Prophet is essential. They went beyond mere verbal abuse, as they undermined the very foundation of prophethood itself. According to his perception, Dhul- Khuwaysirah cast doubt on the Prophet’s sense of justice. This is an exceedingly grave matter because the Prophet’s position entails being the conveyer of the Quran. The Prophet declared, “I have received the divine words through Gabriel, and I am presenting them to you.” By believing in the Prophet’s message, we affirm the Quran as the word of God.
In cases where the credibility of a narrator is doubted, their narration is not accepted. A narrator needs to be trustworthy and without blemish. Therefore, calling the Prophet unjust is akin to questioning his position as a trustworthy conveyer of the Quran. Such an allegation against the Prophet is a serious one. Despite this, the person who made such a grave accusation was not punished or killed.
This incident highlights that blasphemy is not necessarily a crime deserving the death penalty. Other factors, such as rebellion against the state, are required for someone to be sentenced to death. In the time of the Prophet, those who were killed were often involved in rebellion against the state and were not solely guilty of the crime of blasphemy against the Prophet.
Another example is the Battle of Bani Al-Mustaliq, which took place in Sha’ban in the 6th year after the Hijrah. Abdullah bin Ubayy, along with many other hypocritical Muslims, participated in this battle. These individuals, due to their insensitivity, exaggerated a minor issue and spread accusations of sedition against the Prophet.
Ayesha bint Abu Bakr, the wife of the Prophet, was also part of the journey. During their return, the army halted at a location, and in the last part of the night, Ayesha went a little further to attend to nature’s call. She was wearing a small necklace which accidentally broke, causing the beads to scatter. Ayesha started searching for the beads in the darkness, which took some time.
Meanwhile, the caravan began its journey without realizing that Ayesha had not yet returned. According to the caravan’s protocol, Ayesha would sit in her palanquin, covered on all sides, and four men would carry it on a camel. However, since Ayesha had not returned, the people assumed she was already inside the palanquin. Unaware of her absence, they placed the empty palanquin on the camel and continued on their way.
When Ayesha returned and found that the caravan had already departed, she covered herself with a sheet and waited. In the morning, Safwan bin Muattal Sulami, assigned to follow the caravan, arrived. Recognizing Ayesha as the Prophet’s wife, he said, “To Allah, we belong, and to Him, we shall return,” and said nothing further. He brought his camel and placed it next to Ayesha. Understanding his gesture, she mounted the camel, and Safwan took hold of the reins and hurried forward on foot.
Around noon, they met the Muslim caravan at their resting point. Among the people present were a group of hypocrites led by Abdullah bin Ubayy. When they saw Ayesha, Abdullah bin Ubayy made a derogatory comment, suggesting that she had spent the night with a stranger and that they were not safe from each other. (Tafsir al-Baghawi, Vol. 6, p. 23)
After the caravan arrived in Madinah, Abdullah bin Ubayy and his group seized the opportunity and spread propaganda about the incident, exaggerating it greatly. This led to an emergency in the city, with everyone talking about it and becoming involved. The Prophet endured immense mental anguish, and Ayesha cried incessantly. The details of this story can be found in the books of Hadith and Seerah.
This problematic situation persisted for about a month until verses 11-21 of Chapter 24 were revealed. Through these verses, God declared Ayesha wholly innocent and free from blame. The blame was placed solely on Abdullah bin Ubayy and his associates. Thus, this grave matter came to an end through direct divine intervention.
It is noteworthy that Abdullah bin Ubayy had embraced Islam under the guidance of the Prophet and used to pray alongside the Muslims. However, according to the testimony of the Quran (24: 11), he played a significant role in this incident. The Quran exposed his sinful actions, but no specific legal punishment was prescribed for him. The matter of his punishment was left to the Hereafter. Therefore, he lived in Madinah until his natural death, to be held accountable to God for his deeds.
In this situation, those who argue for a death sentence as punishment for blasphemy against the Prophet Muhammad base their claims on unfounded evidence, lacking support from the Quran, Hadith, or the Prophet’s practices.
