THE WAY OF THE PROPHET

The Quran portrays the mistreatment that the Prophet of Islam and other prophets faced from their contemporaries. These prophets were subjected to mockery, humiliation, and false accusations. However, the Quran does not declare these criminals as deserving to be killed. Instead, their charges were countered with sound arguments. An example of this can be seen in these verses of the Quran:

“They say, ‘He is certainly mad.’ Yet it is purely an admonition to mankind.” (68:51-52)

These verses highlight that the immediate response to those who labeled the Prophet as mad was not to call for their execution. Instead, their allegations were refuted through logical arguments. The verse essentially conveys the message: “You who accuse the Prophet of madness, look at his words. Are they the words of a madman? The Quran he presents to you is a complete reminder and an admonition, offering the best guidance for humanity. Can a person who is truly insane produce a book containing such noble teachings?”

This illustrates the approach of the Prophet, which involved responding to criticism through reasoned discourse rather than resorting to violence.

Prophet Muhammad consistently adhered to this approach throughout his life. He either patiently endured the mockery and ridicule directed towards him or responded to it through dialogue and reasoning.

Prophet Muhammad was not a prophet who resorted to violence or sought vengeance; instead, he embodied the qualities of mercy and compassion towards all of humanity (Rahmatul lil alameen). His forgiveness extended even to those who persecuted him. He remained a shining example of compassion, displaying a sublime character as affirmed by the Quranic verse: “For you are truly of a sublime character.” (68:4)

Islam is not solely concerned with implementing a system of legal punishments. Its core objective lies in guiding individuals to become devoted worshippers of God rather than merely designating them as criminals and subjecting them to physical punishments like flogging, shooting, or hanging.

Unlike a legal penal code that may not be concerned with public perception, a caller to God aims to bring people closer to God instead of eliminating them. Therefore, a caller to God (dayee) unilaterally adopts the approach of patience and avoidance. His focus is on individuals’ futures, emphasizing forgiveness to cultivate a receptive space in their minds for the message they convey.

The approach of one who calls to God is characterized by benevolence towards people, aiming to transform those who may currently mock or oppose them into future admirers and supporters. The focus is not on seeking the destruction of others but rather on winning them over to the message of God. The goal of Islam is to create a positive impact and foster a change of heart and mind in individuals, leading them towards embracing the teachings and principles being conveyed to them.

Refraining from a Bad Reputation

A factory’s development relies heavily on maintaining a good reputation. Similarly, to effectively convey the message of Islam, upholding a positive image of the religion is vital. This holds true even in challenging situations, such as blasphemy.

To highlight this point, the example of Abdullah bin Ubayy is often cited. He was the leader of the Khazraj tribe in Madinah and was on the verge of being crowned as their king when the Prophet migrated from Makkah to Madinah. The people of Madinah embraced the Prophet as their leader, which caused distress to Abdullah bin Ubayy. Despite outwardly accepting Islam under situational pressures, he harboured deep hatred and continued to humiliate the Prophet to seek revenge.

One day, as the Prophet passed by Abdullah bin Ubayy’s fortified residence, known as Mazahim, he dismounted from his donkey upon seeing members of Abdullah’s tribe gathered there. The Prophet approached Abdullah, greeted him, and sat among them while reciting a portion of the Quran.

According to the narration by Usama bin Zayd bin Haritha, Abdullah bin Ubayy responded to the Prophet’s recitation with indifference. He remarked that if the Prophet’s recitation was true, he should confine himself to his home and only share it with those seeking it. Abdullah bin Ubayy advised the Prophet not to trouble those not interested and to refrain from mentioning it in the presence of those who disliked it. The Prophet found Abdullah’s statement offensive, but he remained silent and continued on his way.

This incident serves as an example of the Prophet’s magnanimity and his commitment to preserving a positive image of Islam. Despite the ill-treatment he received from Abdullah, the Prophet maintained a peaceful and respectful approach, recognizing the importance of fostering goodwill and dispelling misconceptions about Islam.

In the Battle of Uhud, which took place in Shawwal in the third year after Hijrah (3 AH), the Quraysh army marched from Makkah towards Madinah. The Prophet consulted with the Muslims regarding what their strategy should be. Some suggested leaving the city to engage the enemy, while others recommended staying within the confines of Madinah to fight. Abdullah bin Ubayy advocated for the latter approach. Ultimately, however, the Prophet agreed with the former view and led a force of a thousand men out of Madinah.

During the Battle of Uhud, Abdullah bin Ubayy displayed disloyalty by separating himself from the Muslim army and his three hundred men. At a critical time, he insulted the Prophet by making derogatory remarks, suggesting that the Prophet obeyed others and did not listen to him. He expressed his disbelief in why they should put themselves in danger. (Ibn Hisham, Al-Sirah, Vol. 2, p. 64) This incident demonstrated his severe disloyalty to the Muslim cause.

He continued to insult the Prophet by making derogatory remarks. The Prophet showed patience and resilience in the face of offensive remarks and made decisions based on what he believed to be in the best interest of the Muslims at the time.

In the expedition of Bani Al-Mustaliq, which took place in Shaban of the sixth year after Hijrah (6 AH), Abdullah bin Ubayy also accompanied the Prophet. On the return from the journey, the Prophet halted with his Companions at a certain place, and they departed from there in the darkness of the early morning. At that time, due to an accidental mistake, Hazrat Ayesha, who was travelling with them, was left behind from the caravan.

During journeys with the Prophet, it was the duty of Safwan bin Muattal al-Sulami, who was one of the Companions, to remain behind and retrieve any items that people might have inadvertently left. He came across Hazrat Ayesha and offered her a ride on his camel, safely bringing her back to the Prophet. Abdullah bin Ubayy took advantage of this incident and exploited it for character assassination and spreading rumours against the Prophet. He used this incident to discredit the Prophet and his message, causing suspicion and rumours in Madinah. (Ibn Hisham, Al-Sirah, Vol. 2, p. 298)

Details of this incident can be found in the books of Seerah (Biography of the Prophet) and Tafsirs (Commentary of the Quran). Referring to this event, the Quran states:

“He who took the greater part in it shall have a terrible punishment.” (24:11)

The person referred to as deserving ‘the greatest punishment’ in this verse is Abdullah bin Ubayy. However, he did not receive punishment in this world. Instead, his case was left to be judged by God in the Hereafter. Eventually, he died a natural death in Madinah.

Another story goes like this: While returning from the battle of Bani Al-Mustaliq (5 AH), a group of Muslims gathered to get water from a single source. During that time, a Muhajir and an Ansar got into a fight. The Muhajir called his people, “O people of migrants!” and the Ansari called out, “O people of Ansar!” The situation escalated to the point where the two groups confronted each other. The Prophet of Islam had to intervene and end the conflict.

Abdullah bin Ubayy was already displeased with the arrival of the Muslims from Makkah and the Prophet seeking refuge in Madinah. He took advantage of the incident and delivered a speech to provoke his tribe’s people. In his remarks, he said, “Raise your dog and make it strong so that it will bite you. I swear by God if we return to Madinah, the honourable ones will drive out the dishonourable ones.” (Ibn Hisham, Al-Sirah, Vol. 2, p. 291)

Upon hearing these words from Abdullah bin Ubayy, the Companions of the Prophet became angry. Umar Farooq said, “O Messenger of God, let me kill this hypocrite.” The Prophet responded, “Leave him be. I do not want people to say that Muhammad kills his own Companions.” (Sahih Al- Bukhari, Hadith No. 4905)

More Examples

Many such incidents are documented in the Books of Seerah. For instance, Laith bin Saeed narrated from Yahya bin Saeed that on one occasion, a man approached the Prophet in Je’rana while he was distributing charity to people. Upon witnessing this, the man exclaimed, “O Muhammad, be just!” In response, the Prophet said to him, “Woe unto you! If I do not uphold justice, then who else will?” Observing this conversation, Umar felt compelled to intervene and requested, “O Messenger of God, allow me to kill this hypocrite.” To which the Prophet replied, “God forbid that people should accuse me of killing my own Companions.” (Sahih Muslim, Hadith No. 1063)

Upon his return from the battle of Tabuk, the Prophet of Islam was accompanied by some hypocritical Muslims.These individuals would separate themselves from the sincere Muslims and engage in discussions against the Prophet. Hudhayfah, a Companion of the Prophet, recounted an incident where the Prophet pointed out a group of people at night and asked if they knew who they were. The people expressed their ignorance. The Prophet then revealed that those individuals were the ones who sat and spoke ill of them.

In response, the people asked the Prophet if they were permitted to kill those individuals. The Prophet replied, “I do not wish for people to say that Muhammad kills his own Companions.” (Al-Mujam Al-Awsat, Hadith No. 8100)

Practical Wisdom

Incidents highlight that during the time of the Prophet, some individuals insulted and blasphemed him. Consequently, some of the Companions desired to kill these offenders and sought the permission of the Prophet to do so. However, the Prophet did not permit them. He reasoned that if he were to kill them, it would give people an opportunity to discredit Islam by claiming that Muhammad had killed his own Companions.

This prophetic example emphasizes that there is something more crucial than seeking retribution through “killing” those who insult or abuse the Prophet of Islam. It conveys the message that Islam is a religion of mercy. In other words, even in the face of blatant blasphemy and persecution of Muslims, if there is a concern that the image of Islam may be tarnished, people should not be killed.

Instead, the focus should be on prioritizing the opportunity to spread the message of Islam and convey its teachings. The hurt sentiments of Muslims are not as significant in the eyes of God and the Prophet as safeguarding the interests of Islam. Therefore, if the feelings of Muslims are hurt, they should restrain themselves from unnecessary expressions of anger and frustration. This approach ensures that valuable opportunities to call people to God are not wasted. Following this practical wisdom, the Muslims will continue to focus on the primary aim of Islam— connecting people with their Creator and making them aware of God’s Creation Plan for humanity.

Do Not Give the Opponents a Chance

The incidents mentioned in the previous sections involved individuals who were engaged in blasphemy against the Prophet and Islam, making them deserving of punishment, according to the perspective of the Companions. They were considered enemies of God and the Prophet, leading the Companions to seek permission from the Prophet to execute them.

However, in this world, where individuals are free to express their views, forcing others to speak only what we desire is impossible. It was inevitable that if the Prophet had focused solely on their abusive words without considering the consequences of their punishment, people would have indeed accused him, saying, “Muhammad kills his own Companions.” Therefore, although the Prophet would have been justified in punishing these individuals, given the circumstances, such action would have tarnished the reputation of Islam and the Prophet. Consequently, the Prophet refrained from taking such measures, choosing to avoid anything that would create a negative perception of Islam among people.

This approach demonstrated the Prophet’s wisdom in handling such situations. The same problem persists today, as exemplified by the case of Salman Rushdie. While Rushdie has undoubtedly expressed anti-Islamic sentiments, if Muslims were to attempt to punish him, people would not view it as the punishment of an enemy of Islam. Instead, they would criticize Muslims for suppressing freedom of thought and argue that Islam relies on the power of the sword rather than the strength of argumentation.

We must acknowledge that the current era places immense value on freedom of thought, considering it the highest ideal in modern times. It is perceived as the ultimate good. Consequently, any religion or system that does not uphold freedom of thought is seen as uncivilized and barbaric by contemporary society. In such a context, the greatest hostility towards Islam would be engaging in actions that would allow the world to claim that Islam suppresses freedom and is, therefore, a barbaric religion. In this scenario, the prophetic tradition demands that Islam be protected from this ‘disgrace’ at any cost.

The Prophet chose not to kill the enemies of Islam to keep the door open for calling people to God. On the other hand, some Muslims are more interested in destroying the enemies of Islam, thereby closing all avenues for spreading the message of God to people. Their actions have no connection to the true essence of God’s religion and the teachings of the Prophet.

Two Quotes

The frenzied agitation displayed by Muslims against Salman Rushdie was ultimately futile and had severe consequences for Islam’s reputation worldwide. Numerous examples of this negative impact emerged in the first half of 1989. The following instances serve as illustrations:

1. A British-born individual of a neo-Muslim English background, residing on the outskirts of London, had recently embraced Islam. He wrote to a friend in Lucknow expressing his love for his family, relatives, friends, and entire nation. However, he experienced a significant shift in attitudes. He was attacked from all sides, which was an unforeseen development. The intensity of the hatred towards Islam within British society was something he had never encountered during the few months he spent there after embracing Islam. (Al-Furqan Monthly, Lucknow, April 1989, pp. 5-4)
2. Time Magazine (April 17, 1989) featured a two-page illustrated report on Islam in Europe. Within that report, a paragraph stands out as follows:

“The incendiary furore over Salman Rushdie and his novel, ‘The Satanic Verses’, reinforced the longstanding Western stereotype of Islam as a religion of intolerance and violence. The clash in Europe was especially acute. Almost overnight, efforts to