The Life of Prophet Muhammad and the Advent of Islam

Early in the 7th century, guidance and enlightenment rose like the morning sun. The human race witnessed a glorious turning point away from its shackled history of violence, oppression, and tyranny. As the dawn of the century began, old superstitions gave way to a new world of inspired revelation, enlightening people in the Arabian Peninsula. Then, unprecedently, this enlightenment spread out into half of the old world in a short period that may not exceed 100 years.

The Prophet Muhammad lifted humanity from the ignorance of worshipping idols, arrogance, and selfish pursuits. He brought forth Islam, the faith that shares people’s distinctive traits of freedom, justice, cooperation, intellectuality, goodness, equality, and rationality. His teachings opened the door to humankind’s quest for wisdom, sciences, virtue, and security.

It was not the result of countless wars that opened the hearts of millions to Prophet Muhammad; his core human values rallied them. Only under his teachings and leadership did security and peace prevail. The dignity of women and the poor in society has become a reality. Every member engaged in the social, political, and moral aspects. All deserve the same respect as others.

Today, in the 21st century, Muhammad’s teachings of passion still live in the hearts and minds of millions worldwide. These teachings reflect Muhammad’s compassionate soul and radiant personality… “the simplest peasant and the most sophisticated intellectual, alike, can share his love, as a warm human emotion.” Prof K. S. Ramakrishna Rao

As an influential reformer of social justice and justice for all, Muhammad explained that the rich, poor, enslaved people, and free stood equal before the law. It is no small testament that the United States Supreme Court recognized him as the Greatest Law Giver in 1935. 2

Perhaps Muhammad conveyed Godly principles guiding people to build life and relationships with high standards:

Allah commands (people) to maintain justice, the doing of sound, and liberality to kin and kin. He forbids all shameful deeds, injustice, and rebellion: He instructs you that ye may receive admonition. Qur’an 16:90

The pursuit of learning–the ultimate practical leveling tool was no longer exclusively available to the privileged. Lay people, servants, and people such as Bilal, the Ethiopian, Salman the Persian, Suhayb the Roman, Aishah, Khadijah, and Umu Salama embraced education and higher learning as fundamental foundations for their lives.

From Arabia’s barren historical desert of oppression and ignorance arose an inspirational fountain of knowledge, virtues, and spirituality that impresses intellectuals, poets, philosophers, historians, and legendary leaders today.

In the “History of the Moorish Empire in Europe,” Samuel Parsons Scott states,

“The impression of Arabian genius can be detected in Boccaccio’s novels, in the romances of Cervantes, in the philosophy of Voltaire, in the” Principia” of Newton, in the tragedies of Shakespeare. Its domain coincides with the boundaries of modern civilization, its influence imperishable in its character.”

Scott, Samuel Parsons, History of the Moorish Empire in Europe, Philadelphia J. B. Lippincott Company, 1904.

Mecca, in the Arabian Peninsula, is the land of the rebirth of Islam; as Muslims believe, all heavenly messages, including that of Noah, Abraham, Moses, Jesus, and the prophets of God, carried a variant of the same submissive faith (Islam) to their people. From Arabia, the Prophet Muhammad’s guidance shaped a civilization that extended from central China, Russia, and South Asia in the east to Africa, Western Europe, and then, ultimately, much of the West.

This biography explores Muhammad’s character, mind, and soul as a person, husband, father, statesman, leader, manager, teacher, merchant, and Prophet of God. In addition, this document discusses Muhammad’s virtuosity, traits, missionary work, and relationship with friends and foes.

When the church rejected the pursuit of knowledge and scholarship in Europe, the Prophet Muhammad led the way to scholarship and enlightenment in Arabia. In The Making of Humanity, renowned Robert Briffault states:

“The evolution that the Prophet of Islam founded was the seed of the rebirth of Europe from its Dark Ages into the Renaissance.”

The Faith and Science Magazine, December 2019 reported,

“It was under the influence of the Arabs and Moorish (Muslims) revival of culture and not in the 15th century that a real renaissance occurred. Spain, not Italy, was the cradle of the rebirth of Europe. Science is the most influential contribution of Arab civilization to the modern world, but its fruits were slow to ripen. Not long after Moorish culture had sunk back into darkness did the giant, which it had given birth to, rise in his might. However, it was not science only which brought Europe back to life. Diverse and manifold influence from the civilization of Islam communicated its first glow to European life.”

The Cradle of the Rebirth of Europe

Also, in his book AD 1000, A World on the Brink of Apocalypse, Richard Erdoes states,

“Andalusia was, above all, famous as a land of scholars, libraries, books lovers and collectors…when Gerbert (Gerbert Of Aurillac) studied at Vich, northern Spain (ca. 995-999), the libraries of Moorish [Islamic] Spain contained close to a million manuscripts… Cordoba’s glory was the Great Library established by Al-Hakam II…ultimately contained 400,000 volumes….”

Gerbert of Aurillac, better known as Silvester,

“took a firm hold of the Arabic numbers and became renowned for his scholarly achievements and educational advances.”

Dr. Adnan Ibrahim of Vienna, Austria, stated:

“Gerbert learned the Maliki School of Fiqh’s fundamentals (sciences of laws and methodologies of jurisprudence based on the Qur’an and Prophet Muhammad teachings) that greatly boosted his scholarly position.”

Arabic and Islamic education are the grounds of Silvester’s academic position, which enabled him to become the Catholic Pope (999-1003 CE). While in this influential position, he strove to advance knowledge and encouraged scholarship in Italy. Silvester died on May 12, 1003, in Rome, Italy, where the European Renaissance began in the early 1500s. 1

In her book The Abacus of the Cross, Nancy Marie Brown introduced the Scientist Pope to her readers. See her presentation in this video clip:

On the TED Show, Terry Moor shows where the X of the Algebraic equations came from.

Historians and world leaders easily recognize the depth of Islamic Civilization’s role in the modern world. Muhammad’s teachings are the principles that found it. Dewit D. Eisenhower, the 34 President of the United States of America, said:

“Civilization owes some of its most important tools and achievements to the Islamic world. From fundamental discoveries in medicine to the highest planes of astronomy, the Muslim genius has added much to the culture of all peoples.” Dewit D. Eisenhower

The Birth and Early Life of Muhammad

Muhammad bin Abdullah was born in 570 AD to an ancient and humble family of Banu Hashim from the Quraysh tribe in Mecca. His father, Abdullah, died six months before his birth, and his mother, Amina, died when he was six years old. His guardianship moved to his grandfather Abdul Muttalib, and two years later, his grandfather died. His sponsership moved to his uncle Abu Talib, who became the leader of the Banu Hashim.

Muhammad worked as a shepherd in his early adulthood, caring for his uncle’s animals. Then, when he was around twelve years old, he accompanied his uncle on trading journeys to Syria, gaining experience in commercial trading. Islamic tradition holds that Bahira, a Christian monk, foresaw and predicted Muhammad’s prophecy when the trade caravan was in Basra.

Perhaps Muhammad continued trading between the Indian Ocean and the Mediterranean Sea. A modern study by Dr. John Morrow in his Book, “The Covenants of Muhammad to the Christians of the World,” reveals Muhammad’s trade before Islam could have reached Egypt through the Saini Peninsula. Dr. Morrow presents evidence of Prophet Muhammad’s covenant with the Christians of St. Catherine Monastery in the Saini Peninsula and that Muhammad had been there before Islam.

St. Catharine Monastery- https://islamic-study.org/wp-admin/plugins.php

Muhammad’s Nobility and Honesty Before Receiving the Revelation

Muhammad lived his whole life in purity and virtue. Before receiving Revelation, He earned the title As-Sadiq al-Ameen, the Truthful, the Trustworthy; he never lied. People trusted him with their valuables and belongings.

Every Meccan attested to his virtuous character. His generosity, truthfulness, and humane characteristics were lauded and known by many throughout the land. During his early years in Medina, Muhammad sent ambassadors with letters to many communities and national leaders, inviting them to Islam. Among the leaders receiving his invitation was Heraclius (Flavius Heraclius Augustus, c. 575-February 11, 641), Rome’s emperor (610-641).

Interestingly, while making a pilgrimage to Jerusalem, Emperor Heraclius summoned a group of Arab traders led by Abu Sufyan, one of the prominent Meccan leaders, to inquire about Muhammad. At the time, Abu Sufyan was one of Muhammad’s worst opponents. However, his testimony about Muhammad’s lineage, honesty, morality, the faith he acclaimed, the state of his mission, and his hundreds of followers convinced Heraclius of the Prophet’s honesty that he proclaimed:

“If what you have said is true, Muhammad would likely occupy the place beneath my feet.” (Al-Bukhari)

An Inspiration for Peace

Muhammad’s inclination toward peace existed even before receiving Revelation. On one occasion, his judgment averted a conflict that could have escalated into a major war among several tribes.

At about 600 CE, the Ka’ba stone structure suffered significant damage from a major storm and flooding that required considerable repairs. In 605 CE, four influential tribes commissioned the renovation of the Ka’ba. During the final construction stages, a ceremony placing the sacred Black Stone in its niche led the tribal leaders to a significant conflict: each of the four tribal elders argued that they were worthier than the other in placing the stone in the Ka’ba’s niche.

The argument escalated to such an intensity that the tribe “Banu Abd ad-Dar” brought forth a pot of blood, symbolically dipping their hands in it as a sign of their willingness to spill blood to claim the honor of placing the stone in its place. Finally, with a last desperate attempt at a reasonable solution, the four elders agreed to accept the first man’s judgment to enter the Sacred Ka’ba.

Muhammad appeared to the amazement of all the elders, as his trustworthy reputation had preceded him.

He asked for a simple cloak and told the four elders to grasp one of the four corners. Then, he placed the black stone in the middle of the blanket and told them to walk together, carrying the stone as one, thereby leveling each tribe’s honor. Once they arrived at the niche, he placed the stone in it. Muhammad avoided a conflict that would have soured tribal relations for years.

Islamic tradition holds that the Black Stone fell from Heaven as a guide for Adam and Eve to build an altar. https://en.wikipedia.org/wiki/Black_Stone

The Ka’ba was respected as the holiest site for the Arabs, as it was one of the first structures built in Mecca by Prophet Abraham and his son Ishmael. Moreover, it was the center of spiritual and economic prosperity in Arabia. 4

Muhammad was born around 570 CE to the prominent but modest clan of Banu Hashim of the Quraysh tribe of Mecca. His father, Abdullah, died almost six months before Muhammad was born. His mother, Aminah, died when he was six years old. Then, his grandfather, Abdul Mutalib, became his guardian. Two years later, Abdul Mutalib died, and his uncle, Abu Talib, took over the guardianship and became the Hashim clan leader.

Paganism and Infanticide

During this time, Paganism was the religion for most Arabs, and some Arabian tribes practiced infanticide. Ironically, Muhammad grew up in a community of idol worshipers but never accepted his people’s customs and religion. Likewise, the Prophet Muhammad rejected acts of infanticide practiced in old Arabia.

Many tribes valued having sons over daughters for their future role in defending the tribe. The girls could bring shame to the family and the tribe. The father of a newborn baby girl could either live with guilt for the rest of his life or bury his daughter alive.

Typically, infanticide occurs shortly after birth, but in the case of the following story, the father was believed to have been away for several years and had done this evil act when he returned.

His daughter was then about four years old. Of course, children are precious treasures for the family at such an age, but he buried her alive even though his daughter had passed infancy and realized her dad’s love and protection. But there was evil in his heart, and he buried her alive.

It is reported that Maysarah ibn Mabad said: ‘A man came to Prophet Muhammad, telling his story, “We were people of Jahiliyya, full of arrogance and pride; we worshipped idols and killed our children. I had a daughter who was always so happy when I called her. So, one day, I called her to come to me, and I took her outside to a hole dug by my parents. I pushed her into it while she was calling me, ‘Daddy, daddy!’ However, I continued to throw dirt on her. ‘Daddy, Daddy!’ were her last words to me.”

The narrator described the Prophet’s eyes with tears rolling down his cheeks, and as he was wiping them away, he said, “Had it not been for God’s mercy before His punishment, He would have tormented you.” (Sunan al Darami V1, page 3)

What was worse for this man was that his daughter had passed infancy and realized her dad’s love and protection. But there was evil in his heart, and he buried her alive.

It is no wonder why, in His wisdom, God holds everyone accountable for their acts. Allah maintained:

“And when the girl who has been buried alive shall be asked, for what crime she was slayed.” Qur’an 81:8

Ensuring that none of his people would bury their daughters alive, Prophet Muhammad made a covenant with the seventy Medinan people, who pledged to embrace Islam, that they would not commit infanticide. Reportedly, he also stated:

“God forbids the disobedience of mothers and infanticide….”– Bukhari and Muslim

http://ahlakora.ahlamontada.com/t109-topic.

Moreover, he encouraged families to raise girls. The Prophet Muhammad taught that He guarantees a place in Heaven for parents who raise girls: one, two, three, or even more, with kindness and compassion. He did not have granddaughters, but he used to take his grandson to the Mosque and hold him during the prayer. As he prayed, he climbed on his back and shoulders. Not for a single moment did he interrupt his exuberance.

http://articles.islamweb.net/media/index.php?page=article&id=180805

“Muhammad was more than honest. He was a human to the marrow of his bones, he was a human sympathy, and human love was the music of his soul… to serve humanity, to elevate humanity, to purify humanity, to educate humanity, in a word to humanize people, this was the object of his mission.” Prof K. S. Ramakrishna Rao.

The Humane Soul of the Prophet Muhammad

Before the advent of Islam, it was common for Arab tribes to raid each other for food, livestock, and bounties, otherwise known as “ghazw.” During drought-driven famines, anything and anyone became fair game. One such victim was an eight-year-old boy named Zayd ibn Harithah. Zayd was kidnapped during a visit with his mother to her family in Syria,

Bandits sold Zayd as an enslaved person in Mecca. By a stroke of luck, Khadijah’s family purchased Zayd. Later, Khadijah became the Prophet Muhammad’s wife, who gave him Zayd as a wedding gift. Zayd soon grew to know and cherish Muhammad’s compassionate heart.

http://www.mcleanministries.com/Biography.htm#_RWTOC-4

Unlike his people’s society, based on slavery and indentured servitude, Muhammad treated all people with dignity, compassion, and empathy regardless of their social class. Such was his character, even before receiving the Revelation—Zayd’s story of abduction demonstrates Muhammad’s qualities.

Understandably, Zayd’s family was in agony at the loss of their son. His father, Harithah, composed poetry that told the anguish and sadness of life without his son while always wondering about his fate.

Learning that Zayd was living with Muhammad, his father was content that his son would be back. Harithah and his brother collected money and traveled to Mecca, hoping to buy back his son. They approached Muhammad at the Ka’ba, Mecca’s sacred house of worship, offering him money and pleading for Harithah’s son’s return. Unaware of Muhammad’s deep, gentle soul, they were surprised when he said, “What if we let Zayd decide his fate; if he wants to go with you, you will take him, and I will accept no money, but if he wants to stay with me, I cannot refuse his wish.”

Zayd was thrilled to see his father and uncle. Then, Muhammad asked him if he wished to return to his home with his father or to remain with him in his household. To his father’s surprise, Zayd, without hesitation, chose to stay with Muhammad. “How could you choose slavery over freedom and family?” Zayd’s father exclaimed. Zayd replied: “Muhammad treated me well, like no one else.”

Seemingly, Zayd was not Muhammad’s property. The wishes and concerns of an enslaved person were as worthy as a free man to a master.

What about Zayd’s father’s dignity? Would Muhammad deny it? No. Muhammad’s next move was to take Zayd by hand to the Ka’ba and announce to the Quraysh that he adopted Zayd. Zayd’s father was satisfied and even happy about Muhammad’s worthy action. From there on, Zayd was called the “Son of Muhammad” until Islam abolished adoption years later. (See Sirat Ibn Hisham, and Tabaqaat Ibn Sa’d)

“Historical records show that all the contemporaries of Mohammad, both friends and foes, acknowledged the sterling qualities, the spotless honesty, the noble virtues, the absolute sincerity and every trustworthiness of the apostle of Islam in all walks of life and every sphere of human activity.”— K. S. Ramakrishna Rao, Mohammed The Prophet.

Promotion of Good Customs

Before Islam, Muhammad participated in Quraysh’s social justice fair. Later, he endorsed it in Islam. The Islamic traditions state that after the revelation of Islam, the Prophet said:

“I witnessed in the house of ibn Jud’an the Fudhool Alliance for helping the oppressed, and if I am called, in Islam, to participate in it, I will.” Al-Bidayah wa al-Nihayah

Receiving the First Revelation

Before receiving Revelation, Muhammad used to go to Mount Noor, north of Mecca, for contemplation; sometimes, he would stay there for a month. A strange encounter shook him to his bones during one of these meditations. Something like an angel appeared on the horizon above, saying,

“Oh, Muhammad, read.” Frightened, Muhammad replied, “I cannot read.” The angel said again, “Oh, Muhammad, read.” Muhammad again said, “But I cannot read.” The angel took him into his arms, holding him so tight until he was out of breath, stating, “Oh, Muhammad, read in the name of your Lord who created – Created man from a clinging substance. Read, and your Lord is the Most Generous – Who taught by the pen – Taught man that which he knew not.….” Qur’an 96:1-5

Muhammad was terrified. He scampered down the mountain to his wife Khadija, telling her what he had experienced, shaking convulsively, crying, “Cover me, cover me.” She took him into her arms, wrapped a cloak around him, and held him until he calmed down, “Why do I fear this?” He questioned. Was this creature an angel, a Jinni, or had he been pronounced a Prophet?

Knowing his inner soul, not surprisingly, Khadija believed in her husband’s possible Holistic measure, and as to evil or a jinni, she said to him:

“No, do not be afraid. For God, He will not disappoint you. You are good to your kinship; you speak the truth; you help the weak and helpless; you are generous to your guests and aid the distressed.” Shamail-Page 398 See Volume2 of Sirah

Khadija then took Muhammad to her cousin, Waraqah ibn Nofal, who had left his people’s idol worship and embraced Christianity. Upon telling him the story, he responded,

“This must be the great spirit that spoke to Moses; I wish to be strong and come to your aid when your people drive you out.” “Will they drive me out?” the dismayed Muhammad exclaimed. Waraqah responded, “Yes, no one ever comes with what you would be coming with, except harmed; if I am alive, then I will do what I can to render you victory.”

https://islamstory.com/ar/artical/972/موقف-ورقة-بن-نوفل-من-رسول-الله

The Advent of Islam, Submission to God

Thus started Islam’s (Submission) revelation with the word read, and the revelation continued to occur periodically over 23 years, which formed the Holy Qur’an.

The Holy Qur’an states that the name of religion is Islam, a wholesome submission to God and that all the previous prophets, Adam, Noah, Abraham, Moses, Jesus, and other prophets of the Israelites, were muslims, submitters and were sent to guide their people to obey God Almighty. The text of one of these verses follows:

As a result of this revelation, rationality, spirituality, trade, science, and art thrived in the region, creating the Golden Age of Islam. Out of this Golden Age of Islam grew the seeds of the Renaissance, the beginning of Europe’s escape from the Dark Ages, where the church rejected reason and knowledge.

A Few Principles of the Qur’an

The Qur’an espouses many principles that call for goodness, rationality, spirituality, freedom, commerce, scientific knowledge, sociology, and more. These principles are further shown in the practical life of the Prophet Muhammad herein. Here are some of such qualities.

A- Inclusivity of all Faiths

“Say, O Prophet, We believe in Allah and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and his descendants; and what was given to Moses, Jesus, and other prophets from their Lord—we make no distinction between any of them, and to Him, we ˹fully˺ submit.” Qur’an 3:84

After reading the above verse, Dr. Garry Wills elaborated,

“That is a very inclusive creed…When one asks: If this is such an inclusive founding document (the Qur’an) of the religion, what is it that the people object to?”

See https://youtu.be/h6NWfVWxqSM

Dr. Garry Wells received the Pulitzer Prize, widely considered the most prestigious journalism award in the United States.

B- The Relevance and Universality of the Qur’an

The Qur’an is a guide for all people, not just Muslims.

“Ramaḍân is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the decisive authority.” Quran 2:185

“O humanity! Indeed, there has come to you instruction from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers.” Qur’an 10:57

The Qur’an states that all those who believe in God and do good will be rewarded, including Christians and Jews.

“Indeed, the believers, Jews, Christians, and Sabians1—whoever truly believes in Allah and the Last Day and does good will have their reward with their Lord. And there will be no fear for them, nor will they grieve.” Quran, 2:62

Exploring many Revelations and concepts of the Holy Qur’an Dr. Garry Wills told his Chicago Humanities Festival’s audience:

“As a Christian, I consider Jesus a Prophet of the one God. So, as a Christian, I worship Allah.”

C- Elasticity of the Message

The Qur’an is suitable for all times and places. While its words and verses are fixed, their meanings are flexible and have relevant meanings for different times and places. Dr. Abdul Wahid Wajih says that the Qur’an was revealed “in a clear Arabic tongue” (26:195) and that tongues express colors of manifestations, including literature, poetry, customs, and traditions of the society. In other words, the words of the Qur’an are flexible and have meanings appropriate to the many human circumstances that evolve over time and space.

D- Revelation Delivery Matching the Status of the Recipient

According to Dr. Wajih’s teaching, “Allah commanded the Prophet Muhammad to deliver the revelation was بَلِّغْ, ballegh, from the root word البلاغ, al-Bahhagh. The science of Bahhagh dictates that the delivery method must be designed and arranged to satisfy the recipient’s or receiver’s conditions and status (مطابقة الكلام لمقتضى الحال او حال السامع).” This rule dictates that the missionary must understand the people’s traditions and how to benefit them.

E- The Emergence of the Science of the Balaghah

This verse (al-Ma’idah: 67) prompted Islamic scholars and early linguists to create the science of Balagh (the Science of Delivery). The great linguist and literary critic was Muammar al-Muthanna (110 AH – 209 AH / 728 AD – 824 AD), who wrote the book “Majaz al-Quran.“

He was followed by Al-Jahiz (159 AH-255AH), who wrote “Al-Bayan wal-Taban. (The Exegesis and Verity Presentations.)” Al-Jahiz expounded on the science and is considered the master of Balagh. Later, the Arabic language expert Muhammad al-Jarjani ( 400-471 AH/1009-1078 AD) expounds on this science in his books Asrar al-Balagha (Mestries of Delivery) and Dalail al-Ijaz (Indexes of Inimitability.)

See, https://fajirsa.blogspot.com/2017/11/blog-post_44.html

Impressively, this golden Qur’anic rule, which outlines the mechanism of delivering religious material “automatically,” keeps the Muslim or preacher in constant contact with reality and the ever-evolving civilization. This rule, too, shows the realism and vitality of Islam and its ability to keep up with life and the challenges of development and refinement.

The author wonders why this golden Quranic rule of tailoring religious communication to suit the recipients and their circumstances has not become the standard rule adopted by Islamic clerics in religious discourse since the inception of this science.

For example, why are some Muslim scholars forcing their followers to apply scripture interpretations and rulings made by scholars of the ninth and tenth centuries at the doorsteps of the twentieth and twenty-first centuries that might have been appropriate in previous eras? Worse yet, rulings made by today’s scholars, in the tuong of the day, are either accused of deviance or rejected because they do not conform to the fatwas of the old traditional scholars. Even worse, some of the past clerics created thousands upon thousands of religious, jurisprudential, and intellectual fatwas that have become the Islamic heritage for many to this day but are, in fact, man-made. The main Islamic source must remain the Qur’an and the Hadiths that agree with it.

An Advice

The author believes that this deviation from the Qur’anic principle of َQur’anic tabligh (تبليغ ) has contributed significantly to the alienation of Muslims and non-Muslims from the Qur’anic approach, and hence the decline and failure of Muslims, both religiously and temporally. Also, Muslims should avoid fatwas developed for bygone eras and circumstances, environments, and politics completely different from the twenty-first century.

F- Enjoining Justice

Justice is one of the Qur’an’s outstanding commands. God said:

“O believers! Stand firm for justice as witnesses for Allah, even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So, do not let your desires cause you to deviate from justice˺. If you distort the testimony or refuse to give it, then know that Allah is certainly All-Aware of what you do.” Qur’an 5:8

The Qur’an also sees it as justly exhorting people to refrain from every Satanic act of disgrace.

“Behold, God enjoins justice, and the doing of good, and generosity towards [one’s] fellow people; and He forbids all that is shameful, and all that runs counter to reason, as well as envy; [and] He exhorts you [repeatedly] so that you might bear [all this] in mind.” Qur’an 16:90

G- Building Piety and Rejecting Satanism

One of the Qur’an’s objectives is to bring people closer to God and away from Satan and his disciples. The Qur’an uses various mechanisms to do this. One mechanism is establishing تقوى (taqwa). Taqwa is mostly translated as Godliness, righteousness, or Piety. The word Taqwa and its derivatives are mentioned in the Qur’an in 258 places, expressing various meanings.

One of its meanings is adhering to Allah’s instructions and guidance and opposing and negating Satan’s influence and sway. Another meaning is abstaining from harming and hostility to all people and creation.

Taqwa can become true by oenning people’s hearts and minds for Allah and His consul and regulations. The remembrance of Allah in the heart and mind is one of the gates to materialize taqwa. The remembrance of Allah can be manifested by observing His creations: the universe, the galaxies, the heavens, the earth, the atmosphere, the oceans, the mountains, the animal worlds and birds, the plants and flowers; the creation of the human being as well as other creations professing His bounty and care attributes. Check out the following Pasages on taqwa and Saten:

“O believers! اتقوا Be mindful of Allah and let every soul look to what ˹deeds˺ it has sent forth for tomorrow.1 And اتقوا (fear Allah or be mindful of Allah), ˹for˺ certainly Allah is All-Aware of what you do.” Qur’an 59:18

“Cooperate with one another in تَّقْوَىٰ goodness and righteousness, and do not cooperate in sin and transgression. And وَٱتَّقُوا۟ be mindful of Allah. Surely Allah is severe in punishment.” Qur’an 5:68

“The Devil threatens you with the prospect of poverty and bids you to the shameful deed of stinginess˺, while Allah promises you forgiveness and great bounties from Him. And Allah is All-Bountiful, All-Knowing.” Qur’an 2:268

“Indeed, Satan is an enemy to you, so take him as an enemy. He only invites his party to be among the companions of the Blaze.“ Qur’an 6:35

“O humanity! Eat from what is lawful and good on the earth, and do not follow Satan’s footsteps. He is truly your sworn enemy. He only incites you to commit evil and indecency and to claim against Allah what you do not know.” Qur’an 2:168-169

H- Enjoining Freedom

The Qur’an calls for Freedom of belief, expression, and trade.

I- God Created the Human Being Free

“Indeed, We guided him to the way, be he grateful or ungrateful.” Qur’an 76:3

The Qur’an calls for freedom of belief, expression, and trade.

J- Freedom of Belief

“Had your Lord so willed ˹O, Prophet˺, all people on earth would have certainly believed, every single one of them! Would you then force people to become believers?” Qur’an 10:99

“Let there be no compulsion in religion, for the truth stands out clearly from falsehood.1 So whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing.” Qur’an 2:256

K- People Collaboration

The Qur’an states,

“O humanity! Indeed, We created you from a male and a female and made you into peoples and tribes so that you may (ta’arafu) get to know one another. Undoubtedly, the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware.” Qur’an 49:13

This verse (49:13) lays out the standards for the peaceful, cooperative coexistence of all people and all nations. The word ta’arafu means “learning about each other for collaboration to build and beautify the living.” ‘Collaboration’ applies to all aspects of life and is limitless. It can be in diplomacy, commerce, exchange of resources, technology, industry, agriculture, environmental protection, and other life walks. The ‘learning’ includes social customs, natural resources, technology, industry, agriculture, and other ecological elements common to all people.

L- Enjoining Mercy

Mercy is a central human quality, and its manifestation is recognized in every Islamic facet. “Giving mercy is inherent in God’s nature,” explains The Oxford World’s Classics Qur’an. Allah sustained and fashioned all creations and revealed the Scriptures as guidance and healing for His creations’ ills. The Qur’an states:

“Lo! Allah is, for humanity, Full of Pity, Merciful.” Qur’an 22:65

“O humankind, there has to come to your instruction from your Lord and a healing for what is in the chest [heart or conscious] and guidance and mercy for the believers.” Qur’an 10:57

“And We send down the Qur’an that is healing and mercy for the believers.” Qur’an 17:82

M- Proactive and Reactive Mercy

Unlike the classical understanding of mercy as compassion toward an offender, mercy in Islam can also be a benediction and a gift from Allah to humanity to deal with one another mercifully. Dr. Saeed Khan explained this concept at the Vatican and later to CNN.

N- Al-Rahman(the Lord of Mercy) and al-Rahim (the Giver of Mercy)

Muslim scholars also explain that Al-Rahman(the Lord of Mercy) and al-Rahim (the Giver of Mercy), Allah’s attributes, are endless and extensive for mercy. First, al-Rahman exemplifies the universal and central graces, such as the Sun giving warmth to Earth’s creations for survival, providing the wind to carry the clouds about from the oceans, loaded with heavy rain, and dropping it on dead land to produce fruits, crops, and vegetation for people and other creations to feed on; created the ozone layer to protect people and animals from harmful space radiations; shaped the atmosphere for people and other creations to breath and communicate; allowed the day and night for laboring and resting; reserved Heaven and Hell as a reward to encourage good, and punishment to prevent evil.

Al-Rahim covers distinctive, personal, situational, and circumstantial’ dependent mercies. This category of Allah’s mercies can never be encompassed or counted. Examples are individual’s creation: the facial look, the hair, the eyes, etc.; escaping injury from an accident or natural disaster; the love and care mothers have for their newborn, and the newborn’s ability to suckle from the breasts of their mothers; the variety and level of services of man to man, and the list of Allah’s favors and mercies on man and the rest of the creation continue and may never be fully reckoned or comprehended.

O- Sacredness of the Human Soul

The Qur’an teaches that no human being’s soul shall be taken except in due process.

“For this reason, We decreed upon the Children of Israel that whoever kills a human being, unless it is in the course of justice for murder or bloody crimes on the earth, it shall be as if he murdered all humanity. And whoever saves one life, it would be as if he saved the life of all humankind. Our Messengers came to people with evident truth, yet many continued to transgress in the earth!” Qur’an 5:32

The Prophet Muhammad also taught that one of the five gravest sins was the slaying of souls. He said

“Anyone who assists in shedding a Muslim’s blood, even as small as half of a word, shall meet God written on his forehead ‘Hopeless from the mercy of God.’” Ibn Majah, al Bayhaqi, Abu Ya’la

P- The Separation of Religion and State

The separation of religion and state principle is very important in the West. It is the first clause of the U.S. Constitution’s personal liberty article. The phrase Separation of Religion and State means, “Congress shall make no law respecting an establishment of religion.” “Separation of Church and State” has its roots in early American fears of government interference in the imposition of religion on citizens.

The power of the church and the support of the country’s ruler in the European Middle Ages was the direct cause of the religious wars, Christianization, oppression, and murder of science and scientists that plunged Europe into the so-called Dark Ages. However, Islam, from the very first day, established freedom of belief and the non-interference of the legislative or executive authority in people’s religious affairs, as we see in the following verses:

“Had your Lord so willed ˹O Prophet˺, all ˹people˺ on earth would have certainly believed, every single one of them! Would you then force people to become believers?” Qur’an 10:99

This verse states that it is God’s plan to have believers and disbelievers and that it is not for you, the Messenger of Allah, to force people to believe. Faith can only be true if it comes from the heart, and it cannot be forced. Thus, the authority should not use its position and capabilities to impose matters of faith.

“Let there be no compulsion in religion, for the truth stands out clearly from falsehood. So whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing.” Qur’an 2:256

Regarding the principle of “No Completion in Religion,” Dr. Adnan Ibrahim says:

“No compulsion in religion is essentially extending freedoms and safeguarding rights.“

He further said:

“Embracing faith is based on heartfelt surrender and inward satisfaction. Why, O God? God said because, “the truth is clear from the falsehood.” God’s religion is based on clear evidence and the Clear Book, which provides guidance and light. If someone comes to you and says, “No, I will choose your faith for you,” this is tyranny and tyranny without justification. If I choose to go astray, evil and darkness, I have to take responsibility for my choice. Therefore, whoever disbelieves in idols and believes in Allah has grasped the firmest bond. This is a broad rule, not a legal ruling, and rules cannot be overturned.“

(Arabic) https://youtu.be/54jnQ6M3-Dk
(Arabic) https://youtu.be/AGu_KUrdShg

Thus, the Islamic authority should not use its authoritative position and capabilities to impose matters of faith.

Other Qur’anic passages state:

“Had Allah willed, they would not have been polytheists. We have not appointed you as their keeper, nor are you their maintainer.” Qur’an 6:107

This verse displays another way of separating religion from the state. It infers the executive authority oversees the task of evaluating and managing actions. If Allah had willed those polytheists not to engage in polytheism, they would not have done so. We have not made you, O Prophet, a watchman over them to keep track of their deeds, nor are you a guardian over them to manage their interests.

“Surely We have revealed to you the Book ˹O Prophet˺ with the truth for humanity. So whoever chooses to be guided is for their own good. And whoever chooses to stray, it is only to their own loss. You are not a keeper over them.” Qur’an 39:41

We read from this verse that guidance benefits a person; otherwise, it is his loss. We also read that you, Muhammad, are not bound to those who choose to believe or stray. In confirmation of this concept, God Almighty says:

“Whether We show you ˹O, Prophet˺ some of what We threaten them with or cause you to die before that, your duty is only to deliver the message, and upon Us is the account.” Qur’an 13:40

The Qur’anic verses on the separation of religion and state are many, including the following:

“O Prophet!˺ Do not dismiss those ˹poor believers˺ who invoke their Lord morning and evening, seeking His pleasure.¹ You are not accountable for them whatsoever, nor are they accountable for you. So do not dismiss them, or you will be one of the wrongdoers.” Qur’an 6:52

“You ‘O, Prophet’ have no say in the matter. It is up to Allah to turn to them in mercy or punish them, for indeed they are wrongdoers.” Qur’an 3:128

“So remind, [O Muḥammad]; you are only a reminder. You are not there to compel them to believe.

But whoever turns away, persisting in disbelief, then Allah will inflict upon them the major punishment. Surely to Us is their return, then surely with Us is their reckoning.” Qur’an 88:21-26

“But if they turn away, then your duty ˹O, Prophet˺ is only to deliver the message clearly.“ Qur’an 16:82

“Whoever pays heed unto the Apostle pays to heed unto God, thereby, and as for
those who turn away – We have not sent you [oh Muhammad] to be their keeper,
governing their activities.“ Qur’an 4:80

“Proofs have come unto you from your Lord, so whoso sees, it is for his good, and whoso is blind is blind to his harm.
And I am not (here) to watch over your doings.” Qur’an 6:104

Impressed with such noble principles, Napoleon Bonaparte wrote:

“I hope the time is not far off when I shall be able to unite all the wise and educated men of all the countries and establish a uniform regime based on the principles of the Qur’an, which alone are true and can lead men to happiness.” Quoted in Christian Cherfils’ Bonaparte Et Islam, Paris, 1914

PART II

Evaluating the Risk

The Prophet Muhammad expected affluent Quraysh to deny his mission. But, to understand the far ends of the situation, Mecca, the caravan-stoping city, had become the commercial center for Arabia; as Mark Grahm states in “How Islam Created the Modern World,”

“Mecca owed its prosperity to its shrine, the Ka’ba, where the myriad gods of the various Arab tribes shared space.”

Will Muhammad take away the fortune from the rich? Furthermore, Muhammad’s new message would destroy the Quraysh forefather’s honor, denouncing their idol worship. Quraysh did not profess equality—the weak, women, servants, and the needy were judged by rules different from those of the wealthy and elite. I quote Mark Grahm’s drawing of the situation:

“The callous rich who despised and victimized them were in for a big surprise. Muhammad had found something more powerful than their money or their honor.

He had found Allah: Confound the man! How ungrateful he is. From what did He create him? From a drop, He created him and fixed his destiny; then, He laid down his path for him. Then, when He wills, He will resurrect them. Qur’an 80:17-21

Suddenly, human wealth and tribal pride were like nothing. Islam or submission to God became the new order of the day.” –How Islam Created the Modern World,” Mark Grahm.

All such indulgence establishments would require an innovative and crucial approach.

The Establishment of a Diverse Group of People in Mecca (610 CE)

Realizing his prophethood, without hesitation, Muhammad told his close friend Abu Bakr of what he had experienced; Abu Bakr believed in his prophethood wholeheartedly. During the first three years following the first revelation, Muhammad’s missionary work grew discreetly and quietly so as not to encourage violence or disruption. Instead, he approached individuals from every clan of Quraysh who were receptive to his call. As a result, his followers grew to about one hundred men and women representing various clans within Quraysh. Thanks to Muhammad’s approach–If and when the Muslims go public, this diverse foundation of believers could deter Quraysh’s aggressions, for many of their people were already with Muhammad.

Quraysh Resistance and Harassments (610-613 CE)

Quraysh’s opposition to the Prophet’s message came in many forms: from simple rejection to enticements and even to bribing with a lucrative offering. When these techniques did not work, they resorted to condemnation, harassment, torture, and execution. The Prophet and his companions received verbal and physical abuse, imprisonment, burning, suffocation, and even execution by crucifixion. The Meccan’s last resort was to drive them out of their homes into exile.

Acting Openly with Clarity

Examining his speech and actions establishes Muhammad’s unhidden plans, away from deception and betrayal. One good example is the Quraysh chieftain’s offer to Muhammad to marry him the most beautiful girl and make him the king of all Arabia for abandoning his call. Muhammad turned it all down. Abu Talib, Muhammad’s protector, who conveyed the offer to his nephew, moved in tears as Muhammad responded.

“Oh, my uncle, by God, if they put the sun in my right hand and the moon in my left hand, I would not abandon this course…”

Although Muhammad could have deceived Quraysh, accepted their offer, and then, as he became the king of Arabia, he would act to disseminate his faith. But Muhammad would not be the type of dishonesty and betrayal. Even if Quraysh had placed the sun and the moon in his hands, no position, presidency, kingdom, or even all of these were too low a reward to betray God’s trust.

Muhammad’s model did not allow Muslims to kill, deceive, assassinate, and destroy properties to get to power and position. Such are violating God’s laws and humanity’s values.

Pursuing Peaceful Alternatives

Despite their shocking mistreatment and his companions’ demand for retaliation, the Prophet resisted retribution and violence. Instead, he encouraged his people to endure torture and remain patient. Nevertheless, he kept looking for peaceful ways out of this situation.

While violence and extreme actions are common in solving Arab problems, Muhammad was resolute in finding safe alternatives to dealing with the tyrannical Quraysh and those obstructing his call. He asked some of his wealthy companions to purchase the tortured servants and enslaved people and set them free. He conducted meetings with his friends secretly at the house of Ibn al-‘Arqm.

Moreover, given the Pagan assaults on the Muslims during their prayers, Prophet Muhammad taught his companions not to proclaim their faith at the Sacred House and to read their daytime prayers silently instead of out loud. This simple act of slightly changing their form of worship was substantial proof of the Prophet’s ability to secure peace and discourage violence.

His mission was to encourage passion, beauty, goodness, and Godliness rather than discord and hatred between people. Today, Muslims worldwide perform their noon and afternoon prayers in silence.

Maintaining Amn, Security

Security and peace for the community were paramount at all costs; Muhammad resisted engaging in violence with Quraysh despite the latter’s repeated abuse, intimidation, and tortures. It would have been easy to accede to many of his followers’ wishes and strike back against the Quraysh. His followers now numbered many, but deep in his heart, he knew this was not the path. The following story demonstrates his determination to preserve security.

Announcing His Prophecy to His Clan (614 CE)

Responding to God’s command to introduce his mission and prophecy to his relatives, the Banu Hashim, he invited forty-five relatives to a meal at his home. After the dinner, as Muhammad began to speak, his Uncle Abu Lahab interrupted him, saying,

“I have never seen a person who brought his people (things) worse (more evil) than what you have got to your people.”

Despite the abusiveness of Abu Lahab’s rejection, Muhammad’s reaction was a noble one. He did not say a word to respond to his uncle’s madness.

He wisely chose not to argue with his uncle, which may easily create commotion or division among his people. Better yet, politely said to the group,

“If you have eaten, you may leave.”

By expressing these simple words, he eliminated the possibility of heated discussions and arguments among the family members. Thus, he cut the venom at its root. His calm and immediate “no-action” prevented an outbreak of fury or outrage before it could begin.

Perhaps Prophet Muhammad understood that God’s plan for humanity to achieve a sincere and loving civilization is to build, not destroy. Moreover, the latter cannot become a reality without security and stability.

Dr. Abu El Fadl, in his Book, “The Great Theft Wrestling Islam from the Extremists,” states:

The more disgust and corruption permeate the earth, the further away the world is from Godliness.” Highlighting Islam’s principles in “building the earth with benevolence, compassion, justice, peace, and Godliness.

But more importantly, Muhammad wanted no one to miss the fountain of knowledge and grace he had for them, including his uncle, Abu Lahab.

The Prophet, therefore, invited the same people again, including his uncle Abu Lahab, to another meal. This time, the Prophet did deliver his speech, which in part said:

“Oh, sons of Abd Al Muttalib, I know of no Arab who has come to his people with a nobler message than I have brought. I have brought you the best in this world and the next. Therefore, God ordered me to invite you to Him. Will you answer His call and support me?”

Only the young Ali ibn Abi Talib, the Prophet’s cousin, responded and embraced Islam. Muhammad’s uncle, Abu Talib, did not embrace Islam but promised to protect him. Unfortunately, his uncle Abu Lahab continued to oppose him. But what was more important was that most of his family had listened to him and continued to embrace him as their kin.

Thanks to the Prophet’s calm introduction of his teachings, he prevented his clan’s hatred and divisions. His character embodied consideration, empathy, and Godliness.

Islam and the World

Islam shares much with the people of the world’s living principles. The Arabic word Islam means a wholehearted submission to God. Muslims believe Islam is the final form of the same religion revealed to Prophets Adam, Noa, Abraham, Moses, Jesus, and all other Isralieat prophets. According to the Muslim scholar Hassan Al-Maliky, Islam shares several innate traits with all peoples and nations. Adle, justice, charity and compassion, use of intellect, freedom of thought and religion, promotion of helpful knowledge and science to build the world and establish beauty. The best of peoples, in the sight of God, are the most cooperative. The Prophet Muhammad taught:

The Prophet Muhammad said:

“The believer is he who is a habitual individual and who people love to befriend; there is no good in the one who does not get along with people, nor would people like to befriend him. The best people are those who are most beneficial to people.” Al-Tabarani

The Qur’an also states:

O humankind! We created you from a single pair of a male and a female and made you into nations and tribes that you might come to know and foster one another (cooperate in building the earth). Verily, the most honorable of you in the sight of God is the one with the most taqwa (righteousness and prevention of harm and hostility.) Qur’an 49:13

Per al-Maliky, cooperation can be unlimited at the individual, national, or international levels. It can be diplomatic, technological, social, political, intellectual, other resources, and so forth. The taqwa term, he explains, is the avoidance of harm and the stopping of hostilities in actions and dealings. What can be a better principle for building a beautiful, dignified life?

A Safe Refuge with a Christian King (615/616 CE)

Although most of the Prophet’s family had chosen to accept and protect him, if not follow him, Quraysh continued to harm and humiliate him and torture many other mission members. Prophet Muhammad sought refuge for those companions who could not endure the pain and wanted to leave for Abyssinia. There, they received protection from the Christian King, Negus. Such an act demonstrates Prophet Muhammad’s intention of collaborating with the People of the Book, the Christians, and the Jews.

Dr. Muzammil Siddiqi, a prominent Muslim scholar and leader, speaks about this journey of the refugees, stating:

“When the Muslims were in Abyssinia, the people of Mecca sent some people to pursue them; they went to the king. They told him they should hate people who ran away from their homes, slaves who ran away from their enslavers, and ‘we would like you to send them back.’ The king said, ‘But I want to hear them. Let them come and speak.’ Moreover, when Muslim speakers spoke on behalf of other Muslims and explained Islam’s message, Negus said no, they have every right to practice their religion. He allowed them to live there. Moreover, Muslims reciprocated with loyalty to that king; they helped him fight with his enemies because they recognized the goodness he did.”

https://en.wikipedia.org/wiki/Muzammil_H._Siddiqi

Muhammad and his Clan Driven to Exile (616-619 CE)

Eight years after Muhammad’s first revelation, Quraysh expanded its offensive campaign against Muhammad to include his entire clan, Muslims or otherwise. It devised an inhumane plan for a social and economic boycott of the family and forced them out of Mecca into an arid region known as the Abu-Talib Valley. No clan member was allowed to deal, enter into marriage, buy, sell, or socialize with the rest of the Quraysh tribes. These sanctions lasted for twenty-eight long months, taking a toll on the Prophet and his family. As a result, they had to eat grass, insects, roots, and shrubs.

The Visit of the Christian Delegation (619 CE)

The Prophet’s missionary work beyond his lands planted seeds that would often grow into beneficial relationships with different faiths. The Prophet wisely knew that his mission was not to bring every soul into Islam but to foster a peaceful and respectful connection between the other faiths. For example, King Negus of Abyssinia sent a Christian delegation of thirty-three people to visit the Prophet in his exile and expressed their concern about the Muslims’ condition. Some believe this visit led to the lifting of the sanctions against them.

When the delegation visited the Prophet, they were overwhelmed by the Qur’an text he recited and his profound wisdom. Quraysh tribal leaders, however, debased the Christian commission for showing concern and sympathy for the Muslims. The delegation abstained from replying to Quraysh’s insult. A Heavenly revelation came down for this occasion, dignifying their mission and inspiration. Surah 28, Verses 52-55, reads:

“Those to whom We sent the Book before this, –they do believe in this (Revelation); and when it is recited to them, they say: We believed in it; indeed, it is the truth from our Lord: indeed we have been Muslims (bowing to God’s Will) since before this. Therefore, they will be rewarded twice for what they patiently endured and [because] they avert evil with good, and from what We have provided, they spend. And when they hear ill speech, they turn away from it and say: To us our deeds, and you yours.” Qur’an, 28:52-55.

The Abyssinian delegates’ visit exposed the inhumane treatment the Quraysh tribal leaders imposed on some of their people with whom they disagreed. This visit may have awakened the conscience of a few of the Quraysh leaders. Those leaders agreed to “stop the foolish act of the boycott.” They assembled at the Ka’ba and called upon the Quraysh to end the banishment. As a result of this meeting, the ban was rescinded.

The Christian delegation visit was an honest and beautiful example of the genuine meaning of different faiths joining together to serve humanity. good.

The Death of Muhammad’s Uncle and Wife (619 CE)

Due to the harsh conditions imposed on the Prophet’s clan, some of his family became seriously ill. Shortly after the boycott had ended, the Prophet’s uncle, Abu Talib, died. Soon after that, his wife, Khadeejah, also died. Their deaths resulted from the long years of malnutrition and hardship in exile. The Prophet was greatly saddened to lose two of his great supporters. This year is known as the Year of Sadness.

The Journey to Al-Ta’f (620 CE)

In old Arabia, the governing law guaranteed protection for everyone who belonged to a clan. The stronger the group, the better the protection. Now that Muhammad had lost his uncle and wife, he had lost most of his clan’s protection. Weary of the increasing assaults by Quraysh, Muhammad started looking for another place for his mission. The Prophet decided to go to al-Ta-‘if, 150 kilometers south of Mecca. Although he knew he was exposing his life to the desert’s danger, he still hoped to collaborate with its people.

Regrettably, in al Ta-‘if, the city’s three leaders utterly turned down the Prophet. One leader said to him:

“If God truly sent you, I would tear down the hangings of the Ka’ba.”

The second leader told him:

“Couldn’t God find anyone else other than you to send?”

The third leader refused to meet with the Prophet but sent his servant with this message:

“I do not need to speak to you. For if you are a messenger from God, as you claim, then you are too great of a person to address, and if you are a liar, it is not befitting for me to speak to you.”

Knowing the consequences if he returned to Mecca, Muhammad appealed to the three leaders to conceal the news of their rejection from Quraysh or to allow him to stay among them. The plea was also rejected. Instead of the expected kindness, they urged their children to chase him and throw stones at him. He was cut severely. He bled until blood came out of his shoes. Finally, just outside of town in a vineyard, the Prophet and his servant rested and prayed these words:

“O my God, unto You I complain of my weakness, helplessness, and lowliness before men. But, O Most Merciful of the merciful, You are Lord of the weak. And You are my Lord. Into whose hands will You entrust me? Unto some far-off stranger who will ill-treat me? Or unto a foe whom You have empowered against me? I care not if Your wrath is not on me…”

Upon this supplication, the Angel of Mountains came to Prophet Muhammad’s service, asking his permission to cause an avalanche of boulders and stones from the two mountains on top of the people of Ta-‘if. Still, despite his deepest wounds, Muhammad replied:

“No, for God may bring from their offspring people who may testify to the oneness of God and worship Him.”

The Prophet was magnanimous. Indeed, his zeal for peace and security for all overpowered his anger and self-wounds. A Heavenly revelation glorified his care for all people, saying:

“And indeed, you are of a great moral character.” Qur’an, 68:4

The Qur’an also states:

“And We have not sent you (O Muhammad), but as a mercy to the worlds.” Qur’an, 21:107

Rationality at Work

Now, Muhammad had no other choice but to return to Mecca. Although he had suffered a humiliating rejection in al-Ta-‘if, he knew he must continue his mission. The next task for him was to find protection in Mecca. He sent his servant Za-id with several tribal leaders’ names, hoping that one of them would accept the request. Only one, al Mu’ti Ibn’ Addi, an Idolater, agreed to protect the Prophet.

For the next three years, Muhammad was under the unlikely protection of a disbeliever. With wisdom and rationality, the Prophet dealt with the new circumstances. Now, the Prophet would no longer demean their idols nor confront Quraysh as frequently as before. Instead, he increased his efforts to address the people visiting Mecca, especially during the pilgrimage. Muhammad’s new rationale for communicating his mission was relatively fruitful.

Meeting with Yathrib Pilgrims (620 CE)

The First Aqabah Pledge

Exuberantly, the Prophet met with some people from Ya-thrip who were favorable to his call and accepted Islam. The few converts went back to their people and made more converts. At Aqabah, twelve met secretly with the Prophet in the next pilgrimage season and pledged their loyalty to him, protecting him and living up to the highest standards. He asked his young companion Mess’b ibn Umair to accompany them and be his ambassador in Yathrib.

The Second Aqabah Pledge (621 CE)

In Yathrib, the Prophet’s ambassador and the twelve Yathrib Muslims successfully introduced Islam to the city. During the following year’s pilgrimage to Mecca, seventy Yathrib Muslims met again secretly with the Prophet. They made a pact with him to live morally and honestly and give him protection. This pledge is known as the second Aqaba Pledge. The Prophet had them select twelve representatives from amongst themselves, representing their corresponding tribes, to report to Miss’ab. Thanks to Miss’ab’s leadership, the Yathrib Muslim community soon became a significant power. The relative strength between Quraysh and the Muslims had begun to shift in favor of the Muslims.

Leadership and the Separation of Religion and State

The Prophet Muhammad demonstrated that authority over people is not a representation of God and comes by consultation [shura] and a pledge of people (election) to such regulation, not because of their sacred status. This regulation mandates the separation of religion and state. The first and second Aqaba pledges stand as proof. What is interesting is that such authority goes invalid outside of its terms. Notably, before the engagement with the Quraysh at Badr, the Prophet Muhammad asked the Ansar, the people of Medina, who pledged to obey and protect him in their city if they would (vote) approve of his loyalty before engagement in the battle of Badr for the previous agreements were limited to Medina only. Saad Ibn Mu’ath, the Ansar leader, responded with his commitment, saying:

“We believed in you, trusted you, and witnessed that you came with the absolute truth. Therefore, we have and are giving you our loyalty. By the One Who sent you, if you were to cross the sea, we will cross it with you, and no one of us will stay behind. We love to engage our opponents…”

Upon al-Miqdad ibn’ Amr and other leaders of the Muslims’ approval, the Prophet’s decision to authorize engagement with Quraysh came about.

Interestingly, the Prophet’s action in taking the vote and consulting his people showed not only democracy but also did not stem from his place of holiness, but rather from the people, as if it is their affair for governance, same as in the democratic system today. Some say if God had appointed a leader as His representative on earth, there would be many injustices due to people’s nature to accumulate wealth and power, as in the Pharo, who said, “I am your lord.” To this end, Islam opposes religion in governments.

The Miraculous Journey to Jerusalem and the Ascension to Heaven (621 CE)

The Prophet’s rejection by both the Meccans and those of al-Ta’f did not, for a second, hinder his determination to continue with his mission. On the contrary, God sent him on a miraculous journey to Jerusalem to console Muhammad’s soul and ascend him to the seven heavens. In this remarkable journey, Muhammad met with his prophet brothers, Abraham, Moses, Jesus, and all other prophets sent by God, and led them in prayer in Jerusalem. Then, he ascended to the seven heavens from Jerusalem, again meeting with the Prophets. Here, by the Throne of God, Muhammad received the Muslim duties of the five daily prayers. During this journey, Muhammad’s meeting with all the prophets confers the close ties and common grounds between Islam, Christianity, Judaism, and other revealed religions.

Muhammad Declined Seekers of Power and Authority

As the pilgrimage seasons approached, the Prophet Muhammad would meet the tribal leaders, asking for their protection and acceptance of his message. Some tribes would turn him down, while others would listen to what he had to say. Among the tribes deeply touched by the Qur’anic revelations’ eloquence was Shayban. However, Shayban declined the Prophet’s request. Their rejection was due to their covenant of protection with the Persian Emperor. Sa’sa tribe (also known as Banu’ Amir ibn Sa’ sa’) was among the tribes that rejected the Prophet’s request.

Sa’ sa’ leaders would accept the Prophet’s offer, provided he would secure their leadership after the triumph over their opponents. The Prophet responded, “The matter of authority is up to Allah. He gives it to whomever He wills.” The Sa’ sa’ leader replied, “Then we have no need for your religion,” turning down his appeal. Regrettably, it was just a tribe willing to disguise in a religious dress for personal gain and authority that plotted against the Muslims and killed seventy missionaries at the Wells of Mu’na. The missionary slaughter was several months after the battle of Uhud. Moreover, after the Prophet’s death, Sa’ sa’ was part of the Riddah, Apostates to banish Islam. Unfortunately, despotic sentiments, more times than not, clash with fairness and goodness.

The Muslim Migration to Yathrib (613 CE)

Since the Muslims’ conditions in Yathrib were far better than that of Mecca, most Meccan Muslims migrated to Yathrib to escape rejection and execution. They left behind their loved ones and belongings.

The Migration of the Prophet: A Masterpiece of Thoughtful Planning (623 CE)

Late in 623 CE, the Prophet received an inspiration to migrate to Yathrib. He instructed his close friend, Abu Bakr, to prepare two camels, food, and supplies and told him to prepare for the journey. The Prophet also hired Abdullah Ibn Uray-qitt as a travel guide for his convoy. The precise time to immigrate was the night Quraysh planned to kill the Prophet.

Unable to stop the Prophet from conducting missionary work and observing the Muslim migration and success in Yathrib, Quraysh leaders were nervous and furious. So they resorted to more violence out of other options and plotted to kill Muhammad despite the fear of reprisal by his clan, the Banu Ha-shi-m. The plot to kill Muhammad was to be carried out by a representative from each of Quraysh’s tribes, with each plunging his sword into him. In this way, the Prophet’s family would not be able to fight all the clans of Quraysh combined.

The Insightful Escape Plan

Praising Allah, Who told the Prophet of Quraysh’s plan and permitted him to migrate to Yathrib. The Prophet informed his close friend Abu Bakr, who was all too happy to accompany the Prophet on the journey.

On the night of the journey, the Prophet Muhammad instructed As-ma’, Abu-Bakr’s daughter, along with her brother, Abdullah, to deliver food and the news of Quraysh to his hideout at the cave Tha-our. He also instructed Abu Bakr’s servant, ‘Aamir Ibn Faheerah, to graze a herd of sheep where the Prophet’s convoy and messengers had walked to destroy their footprints. Erasing their footprints would make it difficult for Quraysh’s foot-trace experts and assassins to trace the escapees to their hideout.

On the night the murderers surrounded the Prophet’s house, Ali Ibn Abi-Taleb, the Prophet’s cousin, wrapped himself in the Prophet’s cloak and lay in his bed, knowing that Quraysh would not harm him. The Prophet made his escape from Mecca along with Abu Bakr safely.

To mislead the Meccans, who believed he would head north to join the rest of the Muslims in Yathrib, Muhammad and Abu Bakr headed south instead to their hideout, the cave Tha-our.

The Big Disappointment

The murderers were greatly disappointed when Ali ibn Abi Talib, Muhammad’s cousin, emerged from the house, not Muhammad. Mecca’s angry leaders ordered an extensive search for Muhammad and offered one hundred camels to reward the one apprehending him. This lucrative reward attracted many people to search for Muhammad. Nevertheless, they could not find him, thanks to his well-devised plan.

First, the Prophet and his friend stayed in the cave for three days. During the nights, Abdullah informed the escapees of all the news and developments in Mecca. Then, after three days, the Prophet, Abu Bakr, and their guide took the Red Sea route to Yathrib, rather than the direct northbound route, to ensure their escape. Finally, after seven more days’ journey, Muhammad arrived safely in Yathrib. In mid-June 622 CE, that day was set by Umar ibn al-Khattab, the second Khaiph, as the Islamic calendar’s beginning and the Muslim nation’s founding.

Muhammad was well-received in Yathrib, and the people named their city Madeenatu-an-Nabi, the City of the Prophet, or Medina for short. Not long after his arrival, the Prophet built the first Mosque from which he began delivering his message. Along with spiritual development, the Prophet inspired other social and political establishments in the city. These developments served to establish peace and strengthen the bonds among the people in the town.

Building and Transforming Medina

In His wisdom, God wanted His creation to succeed and prosper in their life. The Qur’an states that part of the trust of God to people on earth is to build it. One can easily observe Muhammad’s leadership role in Medina’s transformation into a metropolitan city. Among the most important constructs were:

1- Building the Prophet’s Mosque

First, he built a mosque as a spiritual, social, and community center.

2- Reconciliation between the Tribes

Second, he formed an accord of peace between the two major Medinan tribes, al-Awse and al-Khazraj. The two tribes were at odds, and wars nearly consumed them.

3- Tasking A Health and Safety Project

Third, as many Mecca emigrants fell sick without immunity to Medina’s diseases, the Prophet formed a task force to clean up the city streets from the trash, collect it, and move it out to al-Juhfah, far away in the countryside. Thanks to Muhammad, the city became a safe and healthier place for all.

4- Establishing a Temporary Brethren Between the Immigrants and the Ansar

Fourth, he solved the crisis created by the influx of Meccan emigrant Muslims into Medina, most of whom had no money, shelter, or work. He accomplished this unprecedented operation by establishing a Transitional League of Brotherhood, al-Mu’akhah. In brief, al-Mu’akhah means taking a Meccan Muslim into a Medinan household as an actual brother member of the family. Now, the new member could assist in the family business and affairs.

To do the task, Muhammad appointed a select committee to adequately consider and match people’s skills and professions with the new family’s needs so that the outcome would be positive, not negative.

For example, a person with trade skills suited a merchant; a laborer matched a farmer; a family with children accorded with a learned emigrant; and a handyman paired with an able business; and so on. This matching plan worked so well that the League of Brotherhood’s transient project was no longer necessary and dissolved after one year—many thanks to Prophet Muhammad’s leadership for solving these difficulties.

5- Developing a large water and irrigation system

The fifth essential move was to improve Medina’s water and irrigation systems. The Prophet and the city’s water drilling experts proposed drilling fifty-four water wells in and around the city. Upon its completion, the water and irrigation of the town were plentiful. The Prophet issued land deeds to improve vacant lands. He said: “Anyone who improves a piece of deserted land will have the right to own it.” – Bukhari

6- Establishing the city’s constitution

A sixth judicial and more crucial task, conducted by the Prophet, was establishing a pluralistic constitution to govern Medina’s various communities, known as Sahifatul–Medina or the Constitution of Medina. With the thirteen Jewish tribes living in Medina, Prophet Muhammad forged a treaty ensuring everyone’s freedom and safety. This constitution protected political rights, freedom of belief, enterprise, and trade. This constitutional document also spelled out individual citizen obligations, the sanctity of life, crime prevention, the laws of municipalities, and the dignity and equality of people governed by the city’s rules.

Muhammad received many accolades for his exceptional leadership in establishing law and order and building the city. These momentous tasks, which required planning, coordination, and management, were accomplished within one year and covered many of life’s sociopolitical and spiritual domains.

The Political Climate of Medina

The improvements to Medina’s living conditions did not remove the imminent threat, nor did they, or the Prophet, believe their oppressors had given up their opposition. Muslims were oppressed, humiliated, tortured, persecuted, and driven out of their homes for thirteen years by the Meccan Quraysh. During those years, Muslims did not retaliate or use force against their ill-treatment. Instead, Quraysh lay waiting for another opportunity to strike them down.

Medina’s sociopolitical affairs were different from those of Mecca. In Medina, Muslims practiced their rituals freely, but dishonesty and hypocrisy within and without soon underscored their peace and progress. Worse yet, Quraysh rallied several tribes surrounding the Media against the Muslims. Therefore, a robust Muslim-defense strategy was needed so that Quraysh and its confederacy could not destroy their little community.

The Muslims’ Strategy of Survival

As a result of the Prophet’s journey to Medina, his followers numbered many now, but his perceived power inspired more detractors. For the next six years, the Muslim community of Medina was determined to defend itself against Quraysh and its confederacies. Moreover, the Roman and Persian empires, situated just beyond Arabia’s borders, viewed Muslims as rivals. This hostile situation required an intense course of action based on strategic planning.

Since Muslims were fewer in number than their adversaries, they decided on a “prevention” strategy to “terminate” a danger. Elaborating on this fact, Karen Armstrong, in her Book Muhammad: A Biography of the Prophet, stated:

“The Muslims needed to display an image of strength and decisiveness to survive the lawless state of Arabia in the seventh century. So in Medina, whenever the Prophet heard that one tribe, urged by Mecca propaganda, was preparing to invade the Medinan territory, he would march aggressively to forestall the attack. As a result, the opposition tended to melt away as soon as the Muslims arrived.”

Allowance for Self-Defense 623 C.E

For the past 14 years, the Muslims did not use force to defend themselves in order to maintain the peace and security of Mecca. Now that Muslims have become autonomous, they must defend themselves against an imminent external enemy. In the following revelation, God, in His infinite wisdom, allowed the Muslims to defend themselves.

“To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;” Qur’an, 22:39

Showing strength and a dominant defense strategy, the Prophet conducted several expeditions to the surrounding tribes of Media with his direct participation or without. Expeditions served to terminate operations to invade Medina and secure peace accords and alliances. Among the treaties were those of the tribes of Dumrah and Mudlej. Furthermore, the Muslims put economic pressure on Quraysh by intercepting their trade caravans. No confiscation of goods was ever made, except for one mission monitoring Quraysh’s movement, not capturing came-trains.

The Ban of Religious Persecution

As was mentioned in the previous section, an expedition was sent to monitor Quraysh’s movement; the Prophet Muhammad sent a reconnaissance expedition to Quraysh in 632 that attacked a Meccan caravan, killed its leader, took two other hostages, and seized the goods. The caravan attack happened on the last day of the three Sacred Months that Arabs customary observe. Peace and security prevail during these months, and all bloodshed should stop. As the reconnaissance expedition returned with hostages and goods, the Prophet was upset and refused to receive the hostages or the goods. He said, “I did not send you to fight in the Holy Months.” In the meantime, Quraysh quickly advertised that Muhammad had abused the Holy Months’ sanctity.

Before too much pressure was put on the expedition crew, a revelation descended to the Prophet, declaring that killing in the Holy Months was a grave offense, but religious persecution was a greater offense. No obstructions shall hinder the freedom of belief. The revelation states,

“They ask you (Muhammad) about the Sacred Month and fighting in it. Say: ‘To fight in this month is a grave (offense), but to bar others from the Path of Allah, and disbelief in Him, and the Holy Mosque, and to expel its inhabitants from it is greater with Allah.’ Persecution is more magnificent than killing.” Qur’an 2:217

Note on the Apostate (Riddah) Killing Rule

In his Book “حرية الاعتقاد في القرآن الكريم والسنة النبوية, The Freedom of Belief in the Qur’an and Sunnah (Arabic),” al-Maliky explains that the rule of killing a person for renouncing Islam is an innovation and politically driven that has no basis in Islam.

The fanatics’ conception of executing an apostate, known as al-Riddah, violates the teachings of the Qur’an and is against Islam’s outstanding principle of freedom of faith. Al-Maliky explains that renegade was a norm during the life of the Prophet. Still, neither God nor the Prophet penalizes the apostate (the Murtad). The accountability of such rejected acts is left only for Allah, not anyone else—the exception to this understanding is those engaged in (muharabah) hostility against Muslims. Many passages of the Qur’an spoke on apostate; for example, Allah states:

Lo! Those who believe, then disbelieve, and then (again) believe, then disbelieve, and then increase in disbelief- God is not likely to forgive or guide them in any way. Qur’an 4:137

Another passage conveys,

Lo! Those who disbelieve after their (profession of) belief and afterward grow further in disbelief: God will not accept their repentance. And such are those who are astray. Qur’an 3:90

In yet another passage, Allah states:

O ye who believe! Whoso of you become a renegade from his religion, [know] Allah will bring a people whom He loves and who love Him. Qur’an 5:54

None of the qur’anic passages allude to any action that rules the use of violence but instead leaves their affairs to Allah.

In the Prophet’s Traditions, we read a Bedouin story about who professed faith before the Prophet. On the second day, he approached him, requesting to withdraw his loyalty to Islam. The Prophet took no action except the denial of his request.

Jaber reported,

A Baduine came to the Prophet and confessed to Islam. The next day, he returned to the Prophet saying, “Aqil Bay’ati,” revoke my loyalty. The Prophet did not respond; he repeated his request. Still, the Prophet did not respond. The man walked away. Bukhari and Muslim

Elaborating on the Beduine’s story, Al-Maliky stated:

The Prophet acted calmly; he denied the man’s request, did not order his execution, nor send someone to kill him.” He further noted, “the apostate execution’s rule,’ is foreign to Islam and an is an innovation.’ To Allah, the door of repentance is always open. Therefore, killing an apostate intrudes on Allah’s affairs and His rule of mercy. Moreover, why would the Prophet act against the many forms of freedom of faith principles revealed to him, defying God’s wisdom and regulations?

See “The Freedom of Belief in the Qur’an and Sunnah,” p. 39 and 123

The Misunderstood Concept of Jihad

Islamophobic and the media opposed to Islam grossly misused the Arabic word jihad. In his book, we turn to Dr. Khled Abu El Fadl, a professor of Islamic Law at UCLA, “The Great Theft- Wrestling Islam from the Extremists,” to explain Islam’s point of view of war and jihad.

“The concept of jihad in Islam is often misused and misunderstood. Some [mine] Muslim statements and conducts have made the concept of jihad more confusing and even chaotic.” Pg. 220

“Jihad, mainly as perpetrated in the Western Media and as exploited by the terrorists, is often associated with the idea of holy war that is propagated in the name of God against unbelievers and is often equated with the most vulgar images of religious intolerance.”

“The word jihad literarily means ‘to strive, apply oneself, struggle, and persevere.’ It is equal to healthy spiritual and material work ethics. “Piety, knowledge, health, beauty, truth, and justice are impossible without sustained and diligent hard work. Therefore, cleansing oneself from vanity and pettiness, pursuing knowledge, curing the ill, feeding the poor, and standing up for truth and justice, even at great personal risk, are all forms of jihad.”

“The Prophet Muhammad repeatedly taught that the greatest form of jihad is to struggle against one’s base desires…. by the same logic, striving or working hard in war, provided that the war is just and good, is also jihad.”

“Holy war,” coined during the Christian Crusades, cannot be equated to jihad. “War in Islam is never holy,” he stated,” it is either justified or not—and when justified, it is used only as a last resort.”

What about War in Islam?

Dr. Abou El Fadl continued to state:

“According to the Qur’an, a war might be necessary and even become binding and obligatory, but it is never a moral and ethical good.

The Qur’an does not use the word jihad to refer to warfare or fighting; such acts are called qital. While the Qur’an’s call to jihad is unconditional and unrestricted, such is not valid for qital. Jihad is good in and of itself, while qital is not. Jihad is good because it is like the Protestants’ work ethic: hard work toward a good cause. Qital—war—however, is a different matter altogether. Every reference in the Qur’an to qital is restricted and limited to a particular condition, but exhortations to jihad, like the reference to justice or truth, are absolute and unconditional. On every occasion that the Qur’an urges Muslims to fight, it hastens to qualify the appeal by a command to the believers not to transgress but instead strive to forgive and seek peace.“

PART III

**Infringing on People’s God-Given Amn (Security) Considered thulm (Oppression)**

There are far better reasons for protecting souls and properties in Islam. Perhaps the Prophet Muhammad demanded Muslims to refrain from violence in Mecca, Medina, and elsewhere for a divine grace: Guarding God-given people’s amn (security and peace to all creation.) The Qur’an considers causing fear, violence, and disruption of order, as acts of thulm and fasad, oppression, and corruption, respectively. Violent disturbance, assaults, assassinations, crookedness, and their like induce fears and violate people’s God-given rights to security. Such scary acts can lead to cracks in society and ugly civil wars.

One of the people’s purposes on earth is to build it, not destroy it. Accordingly, God gave humans the amn needed for their spiritual and mundane lives to commit to growth and prosperity. By amn, Allah made the earth and heavens subservient to human beings. The Prophet allowed no disruption or commotion in the community. According to Dr. Adnan Ibrahim, when some people asked the Prophet Muhammad to send Quraysh leaders assassins, he refused, saying, “Faith permits no fatk, the believer does not do fatk.” -Sunan Abi Dawood

The Arabic word fatk can take any or all of the evils in betraying, deceiving, misleading, annihilating, assassinating, assaulting, attacking viciously, crushing, destroying, devastating, and eradicating. Perhaps one can see why Muhammad refrained from taking any violent retaliation. The good thing is that the Muslim community is now autonomous and can defend itself from external attackers.

The Battle of Badr (624 CE)

The battle of Badr occurred over one of these attempts of interception. The caravan led by Abu Sufyan was carrying much of Quraysh’s merchandise. Abu Sufyan sent a messenger to Mecca to call upon Quraysh to rescue their caravan. In the meantime, the fleet caravan had escaped the Muslims into Mecca. Having learned about the Muslims’ attempt to intercept the caravan, Quraysh called its alliance and prepared an army of 1000 fighters for its rescue.

Although the news of the caravan’s safe arrival in Mecca reached the Quraysh army, their leader insisted on attacking the unequipped 314 Muslims. Some Quraysh elders, such as Utbah ibn Rabee’ah, advised against the attack and the return to Mecca. Abu Jahl, the prominent leader of Quraysh, denied the request. The latter insisted on meeting the Muslims in a battle and perishing them.

Muhammad’s Consultative and Rational Approach at the Battle of Badr

Unlike despotic leaders, the Prophet Muhammad acted and spoke rationally. He was customary to consult his people over crucial matters, especially concerning their lives and affairs, and he would not stick to his opinion. For example, before engagement with Quraysh, the Prophet consulted his people on whether to engage with Quraysh in a battle. The group responded with their willingness to combat Quraysh.

When the 314 men arrived at the wells of Badr, and the Prophet started to set the men strategically, the Prophet showed another reasoned action. Al-Habbab bin al-Munther questioned the Prophet’s decision over the battleground location. “Is it your opinion, oh Messenger of God, or is it a Revelation from God?” The Prophet’s response was, “It is my opinion.” Al-Habbab said, “This was not the right choice; a better option is that the water wells be behind us so that we can use it, but Quraysh cannot.” The Prophet readily took the advice of al-Habbab, having the water wells behind the lines of men.

On January 8, 624 CE, the 1000 Meccans engaged with the 314 Muslims at the wells of Badr. Quraysh outnumbered the Muslims three to one.

“O, God! Fulfill thy promise to me. If this little band of believers perishes, there will be none on earth to worship Thee,” Muhammad stretched out his hands as he called. Then, just as the forces engaged, a violent storm whipped up sand in the faces of the Meccans. “Gabriel,” the Prophet cried ecstatically, “with a thousand angels is falling upon the enemies.”

A wild melee ensued. Over the clash of swords and the whistle of arrows, Muhammad cried:

All who die today will enter Paradise!

Even though the Muslims fought boldly and routed the Pagans, Allah told them:

It was not ye who slew them; it was God. Quran, 9:17

The total number of deaths from the Muslims and the Pagans was fourteen and seventy, respectively. In addition, several of the Quraysh leaders were killed. Over seventy other disbelievers were taken as prisoners of war. Later, each prisoner paid a ransom. Those who could not pay had to teach ten children how to read and write.

The Myth: Muslims Enter Paradise by Killing Christians or Jews

It is prudent to examine the myth that a Muslim enters Paradise by killing a Christian or a Jew. The source of this myth is the Prophet’s call, “All who die today will enter Paradise! However, in the battle of Badr, there were no Christians or Jews. On the contrary, Islam’s principles do not permit attacks on ethnic or non-ethnic people for their religion, especially Christians and Jews. Consider, for example,

Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians -all who believe in God and the Last Day and do righteous deeds-shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve. Qur’an 2:62

Interestingly, Muslims revere all Biblical prophets for their submission to God,

Say: “We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and their descendants, and that which their Sustainer has vouchsafed unto Moses and Jesus and all the [other] prophets: we make no distinction between any of them. And unto Him do we surrender ourselves.” Qur’an 3:84

Finally, the Islamic philosophy of martyrdom entering Paradise should be no surprise; it is no different from the martyrdom concept in Christianity or Judaism. For a better understanding of war in Islam, please take a look at Foreign Policy of Islam: Peace or War?

Biblical Prophecy

Muslims believe many prophecies in the Bible about the coming of Islam. But remarkably, the following Biblical verse, in great detail, describes the Prophet’s arrival in Medina and his victory at Badr.

The burden upon Arabia, in the forest of Arabia ye shall lodge, O you traveling companions of Dedanites. The inhabitants of the land of Tema brought thirsty water to him; with their bread, they met him who fled, for they fled from the swords, the drawn swords, the bent bow, and the grievousness of war. For thus hath the Lord said unto me, within a year, according to the years of a hireling, all the glory of Kedar shall fail: and the residue of the number of archers, the mighty men of the children of Kedar shall be diminished: for the Lord God of Israel hath spoken it. Isaiah, 21:13-17

Hypocrisy

In Medina, like in Mecca, the Prophet dealt with human ill-will and hypocrisy. Some people with personal agendas or hate felt that the Prophet or the advent of Islam took away their business, religion, or becoming leaders, like Abu Aamer, the Priest. Those individuals have begun to raise animosity towards the Prophet and Muslims insidiously. Some would provoke Jewish individuals to challenge the Prophet. Others would have mobilized Quraysh to attack the Muslims.

The Battle of Uhud (625 CE)

In 625 CE, Quraysh, who conducted an effective campaign and rallied many tribes, assembled an army of three thousand people to attack the Muslims and get revenge for the death of their people in the battle of Badr the previous year. The Prophet consulted with his people regarding the place of encounter. The choices are to stay in Medina or at Mount Uhud, north of Medina. Most Muslims chose the latter option, which the Prophet took. However, this ‘majority voting’ or a democratically reached decision was uneasy for people living for ages under monarchy systems and with ill will toward Muhammad. On the way to the battlefield, one-third of the Muslim army split and returned to Medina, led by the hypocrites’ head, Abdullah Ibn Abi Salul. Complaining, “He (Muhammad) obeyed the young and disobeyed me,” who made the majority choice.

The battle of Uhud resulted in a Muslim defeat. The Prophet and many of his companions were injured. The number of Muslims dead was seventy-three; most were Medinan Muslims. The number of Idolater dead was 35.

Dismissing any further Meccan attacks on Medina, the Prophet had the Muslim army chase the Pagans. The chase conveys Muslim intent and readiness to defend the city from attack attempts. They camped facing the Pagans at Hamrau al-Asad for three days.

Mercy on the Battlefield

It is one thing to ask for mercy for your opponent during ordinary times. However, asking for forgiveness from your enemy on the battlefield is above and beyond goodness. During Uhud, as the Muslims were defeated, the Prophet was injured, his face and forehead bleeding. Some of his worried companions said, “O, Prophet of God, won’t you curse them [Pagans]?” He replied, “I was not sent as a curser but as a mercy. O Allah, guide my people, for they know not [all truth].” Bukhari

Fair and decent people can only appreciate Muhammad. Among those is Mahatma Gandhi.

“I wanted to know the best of the life of one (Muhammad) who holds an undisputed sway over the hearts of millions of humanity today. I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and his own mission. These and not the sword carried everything before them and surmounted every obstacle.” – Mahatma Gandhi

The Crisis of Orphanages and Polygamy

The loss of seventy-three Muslim men, mostly Medinans, created a new problem for Muslims in the Battle of Uhud; many widows and children were unprotected with no livelihood support. How to remedy this situation? Moreover, some families have property and businesses requiring management and care.

The Godly solution to this companionable, amiable problem was multiple wives to a man. A man who can upkeep an extra wife and her children justly can do so. Although polygamy worldwide had no limits to the number of wives for a man, Islam limited it to four ladies for a man, again, provided that he could treat all equitably. Polygamy, in this manner, addresses a humanitarian circumstance. A widow now has security and tranquility and cares for her children and family’s business. In modern times, some states provide single parents and their children with financial and medical support away from polygamy.

Islam’s Shura Principle Analogous Democracy

The Shura consultative principle, in some respects, parallels democracy and is encouraged by God:

“Take counsel with them in the matter, and when you are resolved, put your trust in Allah. Allah loves those who trust.” Qur’an, 3:159

The Qur’an highly endorses consultation, even at the cost of losing one-third of the army at a crucial time before engagement, in the case of the battle of Uhud. Abdullah Ibn Abi Salul presented the tyrannical-tribal way of control, with 300 people abandoning the Muslim army and leaving it vulnerable to the enemy. He said Muhammad sided with the boys and not me, who also happened to be the majority of the boys. Although Muslims are not supposed to outvote Allah’s commands, such as prohibitions or permissions, they are free to cast votes and opinions on many questions and challenges relevant to their health and well-being, similar to a democratic community.

Quraysh Provocations and Muslim War-Preventive Measures

As was mentioned earlier, dismissing any further Meccan attacks on Medina, the Prophet had the Muslim army chasing the Meccans in a display of their readiness to defend the city from any new attack. The Muslims camped at Hamrau al-Asad for three days.

The Quraysh, claiming that “the defeat of the Muslims at Uhud brought their end closer,” launched a campaign of incitement by several of the tribes allied with them to attack the city. With this, the Quraysh are trying to subjugate the Muslims, stop their trade and relations with other tribes, and spoil any means for their stability in their society.

A few months after Uhud, prompted by Quraysh propaganda, two tribes began massing to attack Medina. More animosity was prevented thanks to the Prophet’s quick move to forestall the attacks. He dispatched 150 men to the tribe of Banu Asad, who fled to the mountains as the Muslims arrived, and a similar dispatch to the tribe of Banu Huzail. Khaled al-Huzali, who orchestrated many men from several tribes, was killed, terminating the disruption. The Prophet’s preventives preempted both the meddling and destructive drives. War-preventing majors kept the city’s God-given amn, security, and peace.

The Rajii’ and Bir Mu’na Plots (625 CE)

Other plotting and bids disrupted Muslims settling down into a community. In two separate incidents, evil-intentioned tribes approached the Prophet Muhammad to provide missionaries to their tribes nearing Medina. In the first case, al-Rajii’, the Huzail tribe bribed the ‘Adle tribe to slew the Muslim preachers. At Rajii’, the men were betrayed–two were taken hostages, and the rest killed. Later, the hostages were sold to Quraysh and crucified in Mecca.

The second missionary incident involved seventy people from the tribe of Sa’ sa’. The tribe leader betrayed the 70 missionaries at the well of Mu’na. All were killed except one. The Greatly saddened Prophet Muhammad ordered a raid to punish Sa’ sa’s killers, who had vanished into the mountains. The expedition was back with camels and booty.

Expedition of Thati al-Riqa’ (624 CE)

Prophet Muhammad received news that certain tribes of Banu Ghatafan were assembling at Thati al-Riqa’ with suspicious purposes. Muhammad proceeded towards Nejd with 400 people. When the Muslims arrived, they found no crowd. The gathering was disbursed to the mountains. A possible danger terminated, and no fight took place.

Muhammad Responded to Grieving Birds

Interestingly, during the That al-Riqa campaign, a man brought a nest of birds with chicks. Their mothers came, sat on the nest, and refused to leave them. So the Messenger of God said to his companions: “Are you surprised by the mother’s mercy on her chicks?” They said, “Yes, O Messenger of God.” He said, “By the One who sent me with the truth, God is more merciful with His servants, from the mother. Take them back and place them in the spot where they were with their mother.” Then he took them back. Sunan Abi Dawood, Seerah v2 34

The Battle of the Pact or the Trench (627 CE)

Quraysh is still not contented to leave the Muslims to continue their lives. It continued campaigning against them, summing many tribes to join them to attack the Muslims in Medina. It should be known that Huyayy ibn Akhtab, the tribal leader of the Jewish Nadir tribe, was incremental in arousing Quraysh, Ghatafan, and several other prominent Arab tribes to form a confederacy to attack the Muslims at the battle of the Pact or Trench in 627 AD. The Nadir tribe secured 2,000 men and 300 horse riders and persuaded the tribes of Asad and Sulaym to join the Pact.

In a year, the Pact reached nearly 10,000 people, and they started to attack the Muslims in Medina. What would be the fate of some 2,500 Muslims facing an army of 10,000 people in a battle? Could this mean their end? Again, the Prophet Muhammad consulted his people for their recommendations and proposals. One of the recommendations was that of Salman al Farsi (Salman the Persian), who suggested digging a deep ditch before the Pact forces to prevent them from reaching Medina. Thanks to the Prophet for seeking others’ advice and Salman’s valuable opinion.

The Prophet Muhammad soon organized an all-out operation to dig the trench. Within 25 days, and just in time before the Pact’s arrival, diligently, the Muslims dug a massive ditch, approximately 4 meters wide, 4 to 6 meters deep, and about 2000 meters long. This trench is approximately 12 feet wide, 12 to 18 feet deep, and 1.25 miles long. No one on a horse could easily cross the ditch before encountering the first line of Muslim defense.

The Pact was surprised as they faced the ditch and could not cross it. Nevertheless, the Quraysh armies camped before the trench. They failed to engage the Muslims in a battle for the next few days. Next, verbally, Quraysh’s poets (Amr ibn Wed al Ameri and Dherar Merdas) tempt the Muslims to engage, reciting poems insulting, instigating, humiliating, and challenging the Muslims to fight, but to no avail. Muslims continue to abstain from engagement. The Quraysh siege continued for forty days. During this time, Quraysh’s knights, over and over again, attempted to cross the trench but failed. Thanks to Muslims, who restrained the temptation and committed no violence and bloodshed.

Running out of options, Huyayy ibn Akhtab persuaded the tribal leader of Qurayza, Ka’b ibn Asad, to break the covenant with Muhammad and betray the Muslims on the battlefield by stabbing them in the back, an act of treason.

In the meantime, Prophet Muhammad persuaded the tribe of Ghatafan, one of the Pact’s giant tribes, to break away from Quraysh. Ghatafan’s departure deteriorated the conditions and considerably weakened the Pact. Quraysh leaders realized their inability to engage the Muslims. Moreover, their supplies of food and water are depleting fast. Besides all this comes the acts of God–severe winds gusting sands and dust in the faces of the Pact. It blows Quraysh’s tents and belongings away, exposing them to the cold weather. These factors drove Quraysh leaders to call for withdrawing and returning to Mecca.

The Pact withdrawal constituted a significant victory for the Muslims. Quraysh has exhausted all its capabilities; the Pact was its last straw. Characterizing their warring exhaustion, the Prophet Muhammad told his companions: “Today we can conquer them, and they cannot conquer us.” Soon after the Pact withdrew, the Prophet proceeded to discipline the tribe of Qurathah for its betrayal during the Trench battle stance.

Should the diffusion and elimination of this Pact’s war be another example of Islam’s quest for security and peace? On the contrary, it was an act that eliminated further hostilities, insecurities, and bloodshed.

PART IV

The Islamic Law, Shari’ah

Once it became clear that the Muslim society had less fear of outside detractors, the following challenges were more centered within their communities. After the Trench battle, as the Muslims’ status became less dangerous and reasonably stable, it became evident that Medina needed community regulatory rules and civic laws.

The Prophet Muhammad has responded to many of the people’s legislative concerns. During this period, Qur’anic chapters and verses revealed additional moral and social standards. All such ethical and social standards concerning people’s day-to-day affairs chiefly became the Shari’ah or Islamic Law. Dr. Adnan Ibrahim states, “Shari’ah law is much like a constitution where lawmakers and civic entities consult for their respective regulations.” Dr. Ibrahim further says that “Shari’ah concerns all sectors of the community—leaders and government entities. All and every member of the nation are equal before the law,” which ensures justice, freedom, security, and dignity for all its subjects, with no exclusions.

See “Do you Really Understand Shari’ah,” by Andrew March, Associate Professor of Political Science at the Amherst University of Massachusetts.

The Principle of Shura in Islam Comprises Democracy in Some Respects

Democracy, as in people sharing governance, is evident in the first two Caliphs regions. Let the inauguration addresses of both Caliphs speak for themselves. The first Caliph, Abu Bakr, inauguration address:

“O people, I have been appointed over you, though I am not the best among you. If I do well, then help me; if I act wrongly, correct me. Truthfulness is synonymous with fulfilling trust, and lying is equivalent to treason. The weak among you is deemed strong by me until I return to them that is rightfully theirs….”

Similarly, the second Caliph, Omar Ibn al-Khattab’s inauguration address was:

“…O, servants of God, continue to fear God. Suppress your selfish motives and work for the solidarity of the Muslims. In running the State, you are my partners. Could you help me with your sound advice? If I follow the right path God and His Prophet laid down, follow me. If I deviate, correct me. Strengthen me with your advice and suggestions. Let us pray for the glory of Islam.”

Interestingly, Shari’ah law guarantees the protection, dignity, security, and safety of non-Muslims yet imposes no rules on their private life. Historically, in Islamic-governed communities, Christians and Jews had their own court systems governed by their own laws and decrees. For example, a group of Jews requested the Prophet Muhammad arbitrate a case between them. However, the Prophet did not rule their case by Shari’ah. Instead, he told them to apply the rule of the Gospel. The Qur’anic passage states:

“Let Christians judge according to what We have revealed in the Gospel.” Qur’an 5:47

Regarding this Shari’ah position concerning non-Muslims, Muhammad Hamidullah writes,

“…Islam has decentralized and ‘communalized’ law and justice. In medieval Islamic societies, the qadi (Islamic judge) could not interfere in the matters of non-Muslims unless the parties voluntarily chose the judgment of Islamic law. The thimmi [contractual] communities living in Islamic states usually had their own laws independent from the Sharia law, as with the Jews, who would have their own rabbinical courts. These courts did not cover cases involving other religious groups, capital offenses, or threats to public order.”

https://en.wikipedia.org/wiki/Ottoman_law

Quoting the Encyclopedia Britannica

Regarding the Shari’ah’s non-Muslims’ separate court systems, the Encyclopedia Britannica states: “Classical Shari’ah incorporated the religious laws and courts of Christians, Jews, and Hindus, as seen in the early caliphate, Al-Andalus, Indian subcontinent, and the Ottoman Millet system.” https://www.britannica.com/topic/Shariah Furthermore, Encyclopedia Britannica explains the main differences between Western systems of law and Shari’ah as follows:

“In classical form, the Shari’a differs from Western systems of law in two principal respects. In the first place, the scope of the Shari’ah is much broader since it regulates the individual’s relationship with neighbors and the State, which is the limit of most other legal systems but also with God and the individual’s own conscience…The Shari’ah is concerned with ethical standards as with legal rules, indicating what an individual is entitled or bound to do in law and what one ought, in conscience, to do or refrain from doing… However, is there any legal sanction of punishment, reward, nullity, or validity in either case? The Shari’ah is thus not merely a system of law but also a comprehensive code of behavior that embraces private and public activities.

The second significant distinction between the Shari’ah and Western legal systems is a consequence of the Islamic concept of the law as the expression of the divine will.”

Beauty and Reasoning are Integral Parts of Faith

Prophet Muhammad taught that faith is not harsh, stiff, or excessive. He said:

“The best religion to Allah is (al Hanafiyatu al samhah), simple, easy, and straightforward.” Masnad Imam Ahmad and al Tabarani

The Prophet demonstrated the above description of faith in this story.

Abu Huraira narrates, “While we were sitting with the Prophet, a man came and said, “O Allah’s Apostle! I have been ruined. I have been ruined.” Allah’s Apostle asked, “What is the matter?” He replied, “I had sexual intercourse with my wife during the fast.” Allah’s Apostle asked him, “Can you free a slave?” He replied, “No.” Allah’s Apostle asked him, “Can you fast for two successive months?” He also said, “No.” The Prophet asked him, “Can you afford to feed sixty poor persons?” He said, “No.” The Prophet kept silent. In the meantime, a man with a big basket of dates offered it to the Prophet. The Prophet asked, “Where is the inquirer?” He replied, “I am here.” The Prophet told him, “Take this basket of dates and give it to charity.” The man said, “Should I give it to a person poorer than I? By Allah, there is no one between Medina’s two mountains who is poorer than I.” The Prophet smiled broadly, laughed, and said, ‘Feed your own family with it.” Muslim in his Saheeh, 285

Muhammad’s management of this “I have been ruined” case, more or less, entirely typically reveals his heart’s beauty, goodness, understanding, openness, and passion. The “I have been ruined” man approached the Prophet expecting to be judged harshly for his transgression but left the Prophet duly rewarded. The reward was not only for himself but also for his family.

Muhammad showed that faith is graciousness, flexibility, easiness, and love. Faith uplifts and fills hearts with beauty and tranquility. Volume 3, Book 31, Number 157: or # 2457

No Excessiveness in Religion, Ghulu

As Islam grew in so many lands, so did a tendency by some to take it to the extreme. Now more than ever, it is essential that man’s lessons of rationality and sanity walk hand in hand with Islam’s teachings. While the Prophet Muhammad taught that flexibility, reasoning, and uplifting are integral to Islam, He warned against ghulu, excessiveness, and extreme religious actions. Ghulu leads to destruction, he said.

“Be aware of Ghulu in religion; what destroyed these before you was the extremism in their religion.” Ibn Majah

Allah also warned:

“Do not commit excess in your religion or say about Allah except the truth.”Qur’an 4:171

Allah loves for His creation the practice of ease, not adversity; he said:

“Allah wants ease for you, not a hardship.” Qur’an 2:185

Moderation, compromise, and the selection of the more reasonable of any two choices were the ways of the Prophet Muhammad. These rightful traits are essential qualities of faith for every believer since they are the keys to a good life for all. Aisha, Muhammad’s wife, tells us,

“The Prophet always selected the easier of any two choices.” Muslim

Muhammad’s Godly teachings and beautiful character deeply affected the inner souls. They awakened the beauty and reason of people and those who embraced him—

“the young, the elderly, the men, the women, the educated, and the peasants. His wisdom, standards, and love awakened the consciousness and touched the hearts of prominent thinkers, philosophers, poets, historians, and world leaders.“

Dr. Gustav Weil, in “History of the Islamic People,” states:

“Muhammad was a shining example to his people. His character was pure and stainless… so unpretentious that he would receive no special mark of reverence from his companions, nor would he accept any service from his slave which he could do for himself. He was accessible to all and at all times. He visited the sick and was full of sympathy for all. Unlimited was his benevolence, generosity, and anxious care for the community’s welfare.” Weil, Dr. Gustav in Brockelmann, Carl (editor): History of the Islamic People, Cornwell 1947. Ref 2 Page 158

Freedom of Belief

Muhammad’s example of compassion and acceptance of all extended to believers of all religions. Pride in one’s beliefs should not be the basis for scorning another’s values. Contrary to extremists’ and fanatics’ claims, Islam treasures the freedom of religion. Dr. Mustapfa Zayd al-Azhary2, in his two 600-page volumes, “The Abrogated Verses of the Qur’an,” states that there are 141 verses in the Qur’an supporting the freedom of belief. Moreover, Islam scorned religious persecution. The Qur’an says that belief can only be valid by conviction, not coercion:

“Say; (It is) the truth from the Lord of you (all). Then whosoever will let him believe, and whosoever will let him disbelieve.” Qur’an 18:2

In yet another passage, Allah said:

“No compulsion is there in religion. Rectitude has become clear from error. So, whosoever rejects evil and believes in God has laid hold of the firmest handle, unbreaking; God is All-hearing, All-knowing.” Qur’an 2:256

As explicit as it can be—God commands—compel no one to live by any faith, including Islam; Allah states:

“If it had been the Lord’s will, they would all have believed, all who are on earth! Will you then [Muhammad] compel humanity against their will to believe!” Qur’an 10:99

The No Authority Over Belief Doctrine

The freedom of one’s own beliefs and the freedom to express them are central to Muhammad’s teachings. The Prophet’s role on earth was not to enforce specific beliefs but to deliver Allah’s word and let people choose and live by their beliefs. Allah the almighty said:

“(Muhammad) tell them, clear proofs have come unto you from your Lord, so whosoever sees, it is for his good, and whosoever is blind to his hurt. And (say) I am not (here) to watch over your doings.” Qur’an 6:104

Another passage states,

“Whoever pays heed unto the Apostle pays to heed unto God, thereby, and as for those who turn away – We have not sent you to be their warden [governing their doing].” Qur’an 4:80

And yet a third passage,

“But if they turn away [from your guidance, O Prophet, know that], We have not sent you to be their governor: you are not bound to do more than deliver the message [entrusted to you]….” Qur’an 42:48

In His wisdom, Allah created people capable of differentiating between good and evil, freeing them to choose their path and faith. After that, Islam endorses the human nature of liberal thinking. In the meantime, disdained are those who take authority over one’s belief, for it violates God’s cornerstone of “freedom of belief.” The land’s law acknowledges moralities and character applies to all people equally, irrespective of their religious beliefs.

The Status of Women and Reform

A woman’s status in the home, community, government, and society has been a source of debate and often conflict since the beginning, and it still is. From ancient societies until the advent of the Prophet Muhammad in the 7th century, “women begged her male master hopelessly for fairness and stature, but her plea remained virtually unheard and ignored.” Arabia was not any different. Women were inferior to males in all aspects and treated like heartless servitude objects. Yet, remarkably and wonderfully, Muhammad changed the perspective of a woman’s status forever. In Medina, Muhammad carefully listened to their sorrows and injustices, gaining their dignity, status, and societal honor. He said:

“Only a man of noble character will honor women, and only a man of base intentions will dishonor them.” Kanz al-Ummal

“The best among you is he who is best to his family. For my family, I am the best of all of you.” Sunan Ibn Majah

He made women’s stature equal to that of men, saying.

“Women are the partners of men.” Sunan Abu Dawud

Anas, the Prophet’s servant, told of a senior woman who came to Prophet Muhammad and took him by his hand while telling her story. He sat with her patiently and then helped her solve her problem. (Bukhari) He also revered the role of motherhood. A man came to Prophet Muhammad and asked him:

“Oh, Messenger of God, who rightfully deserves my best treatment?” “Your mother,” replied the Prophet. “Who is next?” asked the man. “Your mother,” said the Prophet. “Who comes next?” the man asked again. “Your mother,” replied the Prophet. “Who is after that?” insisted the man. “Your father,” said the Prophet.” Al Bukhari

And a child’s obedience to their mother is a duty, Prophet extolled,

“Heaven lies beneath the feet of mothers.” Al Suyuti

Earning Paradise also comes from listening to and treating mothers well. Her rights to inherit property, wed, and divorce are the same as a man’s. The Prophet taught that a woman’s consent is a condition of the pronouncement of the marriage. The Qur’an states:

“Men shall have a share of what their parents and kinsmen leave; women shall have a share of what their parents and kinsmen leave; whether it be little or much, it is legally theirs.” Qur’an, 4:7.

The Prophet’s Understanding of a Woman’s Emotions

By respecting a woman’s individuality, emotions, and pride, the Prophet Muhammad understood her wants, needs, and feelings as gifted by God. Upon returning from his daily missions with men from the city, Prophet Muhammad used to camp outside the city to give the ladies time to comb their hair, freshen up, and prepare themselves for their husbands. Seerah V2 33 Similarly, Anita Rai, in “Muhammad, Uncovering the True Story,”

“For me, it is enough that Muhammad is the greatest feminist the world has so far had but has so little come to know of… Personally, I am infinitely grateful to Muhammad. He has not only empathized with the crying voice of the despairing and exploited woman. Still, he has taken momentous measures blustering all opposition to alleviate her lot and strengthen her in realistic terms. For ages and ages, a woman had found herself begging and groveling in front of her male master, with her heart-wrenching pleas for justice remaining unheard and unaddressed. Muhammad had changed this forever. Muhammad had pulled the woman out of her embarrassing position. Muhammad had lifted her from her servitude to man to be her own master. Muhammad had turned her from a beggar to a rightful taker and a strong stakeholder. Muhammad had carefully listened to her sorrows and her woes. Muhammad had heard her out with loving patience, compassion, and a heart overflowing with kindness and understanding.

Muhammad had addressed her complaints as per divine ordinance even before she complained. Muhammad had found where she was hurting and arranged for her to heal. Muhammad had found for her; her lost identity. Muhammad had acquainted her with her real status and significance. Muhammad had presented to women her individuality and pride as gifted by God. Muhammad had won over the woman what was seized from her somewhere along the way–her respect and her rights. Muhammad got women their freedom. Muhammad transformed the woman from being a non-entity to a confident individual. Muhammad brought back to woman her glory. Muhammad was and remained the unrivaled champion of a woman. In all these departments of activities, he is like a hero!” (Rai, Anita, Muhammad, Uncovering the True Story, 2007, Ref. 2, Page 159)

The Prophet’s Pursuit of Peace

Having secured peace with Khayber, and the Pac’s battle was Qurayh’s last straw, the Muslims’ strategy looked just right for an offense against Quraysh. However, it is sometimes easy to forget that one of the Prophet’s main virtues was offering compromises under challenging situations. What might appear on the surface as an impassable chasm, he would soon build a bridge, joining the two opposing sides into a mutual compromise. The first brick in his next bridge was fulfilling the rites of Umrah or the Minor Pilgrimage to Mecca.

The Minor Pilgrimage, Umra Opportunity for Pacification (628 CE)

Traditionally, Quraysh could not prevent pilgrims of any ethnicity from conducting rituals at the Sacred House. Since Muslims were a part of the Abrahamic faiths, they were entitled to perform the rite. The Prophet Muhammad’s deep reconciliatory soul saw a good chance for a compromise and peace with Quraysh. From this vantage point, the Prophet called on all people, Muslims, and non-Muslims, to join him on a journey to conduct the Umra or the Minor Pilgrimage. The Prophet peacefully went to Mecca with 1,400 followers to perform their rites.

Learning about the Muslims’ move, Quraysh, the custodian of the Sacred House, hastily dispatched Khaled ibn al-Walid with fifty horse riders to block the Muslims before they could reach the sacred limits of Mecca. If the Muslims entered the holy city limits, Quraysh would be unable to reject them because Quraysh would be abusing its duty of admitting people into Mecca. The Prophet, as usual, would not confront the fifty horse riders. Even though the Muslim pilgrims were much more significant in number and could have won an easy victory, the thoughtful Prophet took a different route through unused, narrow, and rocky canyons to reach Mecca. By rerouting, security prevailed, and violence was averted. Arriving at al-Hudaybiyah, near Mecca, the Muslims camped for five days. The minute he dismounted his camel, the compassionate Muhammad proclaimed profoundly:

“By He Whom my soul is in His hand, I will not refuse a time-framed reconciliatory plan with Quraysh, as long as it lapses no prohibitions set by God.” Al Nihaya, 2/48 Seirah Volume 2, page 99.

The Peace Treaty of Hudaybiyah (628 CE)

Diplomacy had started, and the Prophet conveyed his message to the Quraysh of his intention only to perform the Umra. Quraysh refused to allow Muslims to enter Mecca. Furthermore, Quraysh tried to provoke the Muslims to fight since fighting within the sacred limits would automatically bar them from entry to the Sacred House. Moreover, Quraysh imprisoned the Prophet’s emissary, Uthman ibn Afan, to further encourage the Muslims to engage in bloodshed. The Prophet, however, not only did not commit any violence, he even returned eighty captured attackers, unharmed, back to Quraysh, making their pursuit of violence fail. Diplomacy, on the other hand, was still going forward. Al-Hulath bin Alqamah was the next envoy. He was the Ahbash leader in Mecca.

The Ahbash tribes had a contract to protect Quraysh; in return, they attended to the pilgrims. Al-Hulath observed the Muslims dressed in their pilgrim white clothes on his way to the Muslims. Beside them, eighty sacrificial animals were grazing. He was not only convinced of the pure Muslims’ intent for pilgrimage, but he also felt that Quraysh had breached their agreement by refusing the pilgrims’ entry into Mecca. He, therefore, returned to Quraysh without even meeting with the Prophet. His address to them:

“O people of Quraysh, by God, our alliance with you was not based on preventing people from making the pilgrimage. How could you prevent people from entering the House of God? By the One who has Hulath’s soul in His hand, you will allow Muhammad to do what he has come for, or I will call upon all Ahbash to rebel against you and break our alliance.”

Another of the Quraysh ambassadors to the Prophet was Urwah ibn Masoud al-Thaqafi, a prominent leader of the Thaqeef tribe of al-Ta’f. After hours of dialogue and negotiations with the Prophet, Urwah returned to Quraysh with this address:

“Leaders of Quraysh: I have visited Caesar in his vast castle and Heraclius in his kingdom, and Negus and his people, but, by God, I have never seen a king among his people loved as much as Muhammad amongst his companions. By God, they will not allow an ounce of harm to reach him. Therefore, I implore you to reconsider your position with Muhammad.”

Reconciliation: A Gate to Great Victory

After five days of distressful diplomatic negotiations, failing to get the Muslims to fight, the political consequences of turning away people from attending the Holy Site, and the mounting pressure from the negotiating ambassadors, the Quraysh leaders finally agreed to enter into a truce with the Muslims. Accordingly, they sent their peace negotiator, Suhail ibn Amr. Upon seeing the new envoy, Suhail, the Prophet, was gratified, stating:

“I see relief; Quraysh has sent its negotiator, Suhail ibn Amr.”

Next, an unprecedented compromise and reconciliation with Quraysh took place, much to the dismay of the Prophet’s close companions and against all the beliefs of those with hardened mindsets framed around the old jahiliyah, “a tendency to violence and retaliation and of being too proud to surrender or reconsider a matter differently.” -Karen Armstrong

The Agreement of Peace

After long hours of sometimes heated discussions, the final negotiation conditions that the Prophet and Suhail agreed on were: “A truce between Quraysh and the Muslims for ten years. Quraysh would no longer impose political influence on the Arabian tribes; whoever joins the Muslim camp is free to do so. Betrayal and hatred need not occur between the two parties, and acts of love and care must be stressed. The Muslims would return to Medina without conducting the Umra—A disappointing loss of the visit to the Sacred House, which was the sole purpose of this chaotic venture. – The Muslims could return the following year to conduct the ritual. The Muslims would return the Meccans who had converted to Islam to Mecca, but Quraysh was not obligated to reciprocate for Muslims defecting to Mecca. Finally, Quraysh would release the Arab tribes from previous treaties with Quraysh and allow them to choose an alliance with either the Muslim or the Quraysh camps.

For some of the pilgrims, the treaty conditions were demoralizing. The pilgrims could neither fight nor complete their visit to the Sacred House of God. Their dream had been devastated, at least for now. Karen Armstrong, in her book Muhammad, A Biography of the Prophet, stated:

“Muhammad was a peacemaker who risked his life and nearly lost the loyalty of his closest companions because he was so determined to reconcile with Mecca. Instead of fighting an intransient war to the death, Muhammad was prepared to negotiate and compromise. And this apparent humiliation proved in the words of the Qur’an to be a great victory.”

Portraying the Muslims’ condition upon the agreement, Karen Armstrong did the best job; she stated: “Mutiny was in the air. The fragile solidarity that had united the pilgrims throughout this dangerous expedition was shattered… Umar [A prominent leader who became the second Caliph] leaped to his feet and strode to Abu Bakr [another prominent leader who became the first Caliph]. ‘Are we not Muslims and they polytheists?’ he demanded. ‘Why should we agree to what is demeaning to our religion?’ Abu Bakr was also disturbed but managed to reply that, despite everything, he still had faith in the Prophet.” Pg 127 “When he looked at the stunned, miserable faces of the pilgrims, Muhammad had to tell them that they must accept the treaty’s terms because it was inspiration from Allah….

The atmosphere became even more strained when the Muslims heard the treaty’s wording. Muhammad summoned Ali to write to his dictation. When he began with the usual Muslim formula—’ In the name of Allah, the Lord of mercy, the Giver of mercy,’ Suhayl objected. The Quraysh had always found these attributes of Allah somewhat feeble, so he insisted that Muhammad begin with the more conventional formula: ‘In thy name, O Allah.’ To the horror of the Muslims, Muhammad agreed without demur. Worse was to follow; Muhammad continued: ‘This is the treaty that Muhammad, the Messenger of Allah, has agreed with Suhayl ibn Amr.’ Again, Suhayl interrupted. If he had believed that Muhammad was God’s prophet, he argued, reasonably enough, he would not have fought him all these years. He asked that Muhammad use his name and that of his father in the usual way. Ali had already written down the words “the Messenger of God” and told Muhammad that he could not bring himself to excise them, so the Prophet held out his hand for the pen and asked Ali to point to the words on the parchment and crossed them out himself. He continued: ‘This is what Muhammad ibn Abdullah has agreed with Suhayl ibn Amr.’

At this extremely difficult juncture, as the treaty was being signed, Suhayl’s son, Abu Jandal, burst onto the scene. He had converted to Islam, but Suhayl had locked him up in the family house to prevent him from making the hijra [migration] to Medina. Now, however, he had managed to escape and arrived triumphantly to join the Muslims at Hudaybiyah, dragging his fetters behind him. Suhayl smashed his fist into his son’s face, grabbed his chains, and turned to Muhammad. Would he keep his word and return this renegade to his lawful guardian? Muhammad did not falter, even though Abu Jandal screamed in anguish as Suhayl dragged him back to Mecca: ‘Am I to be returned to the polytheists that they may entice me from my religion, Oh Muslims?’ [Pilgrims watching in dejection, Abu Jandal made their murky water even murkier,] and for Umar, this was the last straw…yet again, he jumped to his feet and yelled at the man he had followed so loyally for twelve years.

Was he not God’s messenger? Were not the Muslims right and their enemies wrong? Had not Muhammad assured them that they would pray again at the Kabaa? ‘This was all true, Muhammad replied mildly,’ but had he promised they would return to the Haram [The Sacred House of God] this year? Umar remained grimly silent, so Muhammad continued firmly: ‘I am God’s messenger. I will not go against the commandments, and He will not make me the loser.’ Then, even though he was bitterly perplexed, Umar subsided and reluctantly put his hand to the treaty. But the pilgrims were still furious, and there was a dangerous moment when they seemed about to rebel.

Muhammad announced that, even though they had not reached the Kabah, they would complete the pilgrimage right there at Hudaybiyah: the Muslims must shave their heads and sacrifice their camels, just as they would if they were in the heart of Mecca. There was absolute silence, and the pilgrims stared grimly back at Muhammad, tacitly refusing to obey. Finally, in despair, the Prophet retreated to his tent. What on earth could he do? He asked [his wife] Umu Salamah. She judged the situation correctly. Muhammad should go out and, without uttering another word, sacrifice the camel he had consecrated to Allah. It was precisely the right decision. The spectacular bloodletting broke through the torpor of depression. Immediately, the men fell over themselves to sacrifice their camels and shaved each other’s heads with such zeal that Umu Salamah said later that she thought they would inflict mortal wounds in their pious frenzy.”

Muhammad’s demonstration of flexibility, diplomacy, reconsidering his positions, and accepting the perceived humiliation is Godly insight, not defeat and passivity. All such reconciliations proved to be, in the sight of God, “a great victory.” Not long after the treaty was signed, a Heavenly Revelation appeared, endorsing the Prophet Muhammad’s decision. The Sura of al-Fath (the Opening of the Gates of Victory). Qur’an 48:1

“Verily! (O Prophet) We have opened for you the gates of victory… He sent down the sakinah, tranquility into the hearts of the believers so that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise.”

Political Treaties Overrule

One of society’s proper foundations is its ability to resist the temptation to dishonor and break its commitments to its neighbors, creating insecurity and distrust. While Abu Jandal’s protection denial of the Prophet, on the surface, sounds unfair, a deeper understanding of Islam’s principles, however, shows the action of the Prophet to be most appropriate. Regarding this matter, Dr. Adnan Ibrahim of Vienna, Austria, stated,

“political agreements with non-Muslims for maintaining peace and security supersedes all other Islamic general principles.”

The ultimate goal of believing in Allah is building the earth while preserving amn, security, Godliness, and justice. Dr. Ibrahim elaborated that Keeping the peace and security between communities and nations is more crucial than assisting individuals at the price of breaking a truce and endangering peace. Therefore, a heavenly revelation instructed all Muslims to guard such a principle.

“…but if they seek help from you in the matter of religion, then you must help (them) except against a folk between whom and you there is a treaty.” Qur’an 8:72

The Prophet Muhammad understood that peace could accomplish far more than violence. As time passed, the Hudaybiyah treaty proved more of a victory. It opened the gates to the peace-building and stability Muslims have yearned for in the past eighteen years.

Moreover, civilization requires peaceful, social, and economic stability. To this end, the Prophet Muhammad avoided violence and helped create harmonious communities.

Muslims now practice their faith in calm and caring atmospheres. Many people entered Islam. Bedouin tribes were no longer under Quraysh’s restrictions and grip. Many tribes freely joined the Muslim confederacy. See (Arabic),

https://www.youtube.com/watch?v=jwKDCb-U70Y

Godly Networking – Negotiation and Reconciliation

Acts of violence are simply the tools of destruction—the destruction of alliances, lives, property, and, ultimately, the trust and respect between the peoples on the earth. Diplomacy, negotiation, and reconciliation are much more effective means for making a change. Consider the one treaty condition that some Muslims thought humiliating for not assisting the new Qurayshi Muslims. This same condition turned out to harm Quraysh. As several Qurayshis accepted Islam but were not allowed to join the Muslims in Medina, they escaped their parents, including Abu Jandal, to an area by the Red Sea. There, they disrupted Quraysh trading caravans and threatened their business. As a result, Quraysh wrote to Muhammad to remove the condition for turning away Qurayshis, who embrace Islam, and to bring to Medina those gathered at the Red Sea. The Prophet, who could have easily denied Quraysh’s request, readily accepted the plea and wrote the Red Sea group leader to join him along with the rest of the Muslims there in Medina. Prophet Muhammad would not go against God’s rule in keeping amn, even for his enemies. After all, he is the one who taught:

“Faith permits no fatk (to assassinate, assault, attack viciously, crush, destroy, devastate, and eradicate); the believer does not do fatk.” Sunan Abi Dawood

What is more telling is that God Almighty supported Moses’ rival by recommending him to be one of the reconcilers, not one of the tyrants.

“Then when Moses was about to lay his hands on their foe,1 the enemy said, “O Moses! Do you intend to kill me as you killed a man yesterday? You only want to be a tyrant in the land, and you do not want to be of the amenders!” Qur’an 28:19

Fulfilling the Minor Pilgrimage Pledge (629 CE)

One of the most accurate tests of the effectiveness of compromise had arrived, and the time had come for the Umra fulfillment of the Hudaybiyah term, which states that the Muslims could return to Mecca one year after signing the treaty performing the Umra. The Muslims, however, have a valid concern. What if Quraysh did not fulfill its promise of the Truce and attacked the pilgrims as they entered Mecca or while they performed the rituals?

Misinterpretation of Revelations Addressing Sound Affair

Out-of-context interpretations can quickly be falsified as verses addressing Christians or Jews, not a Pagan breach of an agreement, as is the intention here. God directed this legitimate Pagan’s breaching of treaty concern in Revelations: 2:190-191.“And fight in the cause of God those who enter into the fight against you, but do not commit aggression (by causing more damage [to your enemy] than the damage they initially caused you, [thereby expanding the circle of war]; God does not love the aggressors. [190]. And slay them wherever you overtake them and expel them from where they have expelled you [a reference to Quraysh who for 14 years had been expelling the Muslims from Mecca], for religious persecutions [that Quraysh incurred on you] are worse than killing [in self-defense and freedom of belief,] but fight them not at the Inviolable House of Worship unless they [first] fight you there. If they were to fight you, do not be reluctant to kill them. Such is the recompense of the disbelievers [in the sanctity of the Holy Shrine of Ka’ba].” [191]

If the truce were breached, the believers would kill the Idolaters wherever they may come upon them and drive them away. Otherwise, Muslims were instructed to preserve the sanctuary of the Shrine of Ka’ba by not fighting in it (But fight them not at the Sacred Mosque, unless they [first] fight you there).

For further contextual benefits, verses 2: 189 through 203 detail the rituals of the Minor Pilgrim.

Note: In verse 2:190, the subject of the verb “fight” is the clause (those who waged war against you), i.e., Quraysh. Therefore, any other disbelievers could not mistake it since the narrative of the verses is Quraysh. Similarly, in the first part of verse 191, the subject of the verbs “slay,” “overtake,” and “expel” is also Quraysh, for they are who expelled the Muslims from Mecca. As for the second part of verse 191, most Qur’anic interpreters took the word kafireen (disbelievers) to mean the Idolaters of Quraysh. Other interpreters were specific to the grammatical structure of the sentences. They allude to the kafireen, the particular Quraysh members who committed violence within the Holy Shrine of Ka’ba.

In his book, Dr. Fathi Othman’s The Concepts of the Quran, he sided with those who took the latter meaning. Dr. Othman’s interpretation tends to be the more accurate since the requital of killing is made the subject of the second part of verse 2:191, those who “disbelieved in the sanctity” of the Inviolable House of Worship. In either commentary, the “disbelievers” in verse 2:191 cannot be taken to mean Christians, Jews, or any people other than Quraysh. It is only fair to consider matters within their contextual scenes; misleading concepts can develop otherwise. More Qur’anic verses were wrongly interpreted in Reverting Mecca to its Original Sanctuary and Designating it as Muslims’ Center of Orientation section below.

Three Days in Mecca

According to the Hudaybiyah peace treaty, the Muslims were permitted to stay in Mecca for three days and could only carry a traveler’s weapon. However, as a precaution, the Prophet had two hundred Muslims waiting outside Mecca, equipped with horses and fighting weaponry if any Muslims were attacked. To block any of its people from meeting with the Muslims, Quraysh spread a false rumor that the Muslims were plagued by the Yathrib Fever and ordered them to move out of the city while they were in Mecca. However, Quraysh’s plan of isolation was not very useful. Many people stayed in the town and watched the Muslims and their relatives perform the rituals.

The Welfare of Islam Prevails

An essential part of the Umrah (Minor Pilgrimage) rituals is to circle the Ka’bah seven times. During this time, Muslims were required to dress in white clothes. The Prophet and the 2,000 Muslims were uniformly dressed in white and in such a healthy-looking way that it debunked Quraysh’s false propaganda. The Prophet had directed his people to wear white clothes in a way to show their strength and vitality. He asked them to cover their upper left shoulder while exposing the right shoulder. Such would reveal their health and good spirit. Moreover, the Prophet maintained:

“God bestows mercy to the one who will show them (Quraysh) fortitude.” Ibn Hisham

Circling the Ka’ba, the Muslims chanted steadily: “Here I am for Your service, Oh God, Who has no partners, here I am praising You, Oh Allah.” Interestingly enough, as the Muslims faced the crowd of Quraysh during their circling of the Ka’bah, the Prophet jogged instead of the usual walk, further emphasizing the Muslims’ healthy condition and high spirit.

Seeing the significance of weighing what might be more important than others, introducing jogging into the ritual of circulation around the Ka’bah has become a Sunnah for all Muslims.

Muslims today Jog in the same manner as the Prophet did, giving reverence to his brilliant move. In essence, the Prophet’s motility may be interpreted as saying that what is mutually beneficial to the whole of Islam could be more indispensable than the physics of a ritual.

Marrying a Noble Qurayshi Lady—Building Relationships and Diffusing Enmity

With Prophet Muhammad’s passionate soul and dedication to God, he would take any plausible action to make his mission succeed. It often occurred in social customs, missionary work, peace accords, or reconciliations. For example, marriage is a highly respected social blood tie that cements better relationships even with opponents. He married Maymonah al-Hilaliyah, one of Quraysh’s honorable ladies, after the Umrah in Mecca. His union with her built yet another bridge with a prominent tribe of Quraysh. Many Qurayshis, including her relatives and others, attended the wedding, and as a result, much of the old hatred was diminished.

The Sacredness of the Human Soul

The Qur’an taught that God created the human being, and Allah breathed His soul into the creation. The Prophet Muhammad taught that the human soul was sacred and that no soul should be killed except due process. He said one of the five gravest sins was the slaying of souls.

“Anyone who assists in shedding a Muslim’s blood, even as small as half of a word, shall meet God written on his forehead ‘Hopeless from the mercy of God.’” Ibn Majah, al Bayhaqi, Abu Ya’la

The Expedition of Mayfa’ah (629 CE)

This expedition aimed to punish the killers of the betrayed Muslims in Mayfa’ah. During this expedition, Usamah ibn Zayd, a beloved companion of the Prophet, had killed a man who professed faith. The Prophet was very disturbed as he learned of the killing. The narration states:

“The Prophet asked Usamah, “Did you kill a man after he professed faith?” Usamah said, “Yes, but he said it only as a deceitful tactic.” The Prophet replied: “Did you open his heart to know if he said it as a ploy? Who is to protect you from God for doing it? …You must pledge with God to kill no one who professes faith.”

Soon after, the Prophet sent his son-in-law, Ali ibn Abi Talib, to the deceased’s family with a large sum of blood money in compensation for their deaths. Seerah V2 167

The Prophet’s moral highness and his concern for peace and security elevated him to the highest heights. In Alphonse de La Martaine’s words,

“If greatness of purpose, the smallness of means and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws, and empires only. If anything at all, they found no more than material powers that often crumbled before their eyes. This man moved not only armies, legislations, empires, peoples, and dynasties but millions of men in one-third of the then-inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs, and souls . . . his forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death; all these attest not to an imposter but to a firm conviction which gave him the power to restore a dogma. This dogma was twofold: God’s unity and immateriality; the former tells what God is, the latter what God is not. Philosopher, Orator, Apostle, Legislator, Warrior, Conqueror of Ideas, Restorer of Rational beliefs… The founder of twenty terrestrial empires and one spiritual empire is Muhammad. As regards all standards by which human greatness may be measured, we may ask, is there any man greater than he?” Alphonse de La Martaine ‘Historie de la Turquie,’ v. ii, Paris, 1854 ref 2 p 164

In the words of the British philosopher George Bernard Shaw,

“He (Muhammad) must be called the savior of humanity. If a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in any way that would bring it much-needed peace and happiness.” (The Genuine Islam, Singapore, Vol. 1. No 8, 1963.)

The Battle of Khayber (629 CE)

The oasis of Khayber, about 90 miles north of Medina in the Arabian Peninsula, was inhabited by many Jewish tribes. Khaybaer was comprised of eight significant fortresses built on several volcanic hills. Each fortress housed a small colony containing arsenals, weapons, storage for food and supplies, staples, and water. Farms surrounded every fort. A typical farm had palms, grain, and other vegetation fields sustaining the fort dwellers and their businesses. https://en.wikipedia.org/wiki/Battle_of_Khaybar The paramilitary regime of Khayber was a constant source of conspiracy and violence against the Muslim community. For example, the tribal leader of Nudir, Huyay ibn Akhtab, attempted to murder the Prophet. Likewise, he played a crucial role in urging Quraysh, Ghatafan, and other Arab and Jewish tribes to form the Pact and attack the Muslims in Medina in the battle of the Pact. Having defused the threat of Quraysh in the treaty of Hudaybiyah, the Prophet Muhammad moved to address the substantial danger caused by Khayber. According to Ibn Ishaq, Prophet Muhammad sent a letter to the leaders of Khayber stating:

“…Do you find in what God has sent you that you should believe in Muhammad? You have no compulsion if you do not find that in your scripture. The right path has become distinguished from error… so I call you to God and His Prophet.” (p. 256).

In 629 CE, the Muslims marched into Khayber and besieged the first fort, al-Na’im. After several days, the fortress fell and surrendered to the Muslims. A similar surrender of the remaining forts took place. However, the Prophet did not subdue his captures as he typically did in his day. Instead, respectfully, he met with the Jewish leaders and agreed to the terms of their surrender. As part of the agreement, the Jews of Khayber would remain in the oasis, dismantle the armaments, and cultivate their orchards. In return, the one-half of their harvests used to bribe the Ghatafan tribe to fight the Muslims would now go instead to the Muslim’s treasury. The casualties of Khayber were 93 wounded, 20 dead from the Jews, and 50 Muslims wounded.

Banning Paramilitary Armament

Throughout history, there have been some groups who arm themselves for political purposes or personal gain and then use violence to achieve their objectives. These paramilitary groups quickly become bloodthirsty, destroying the security and stability of communities. For example, Hayy ibn al-Akhtab, the leader of the Banu al-Nadir in 625 AD, plotted to kill Muhammad when there was no reason to assassinate him, especially since there was an alliance contract between Jews and Muslims to live in peace and to protect their city. When the Banu al-Nadir broke their covenant with the Prophet, he disarmed them for breaking the covenant and violating the security and safety of the city. The Messenger of Allah also disarmed the Banu Qurayza and Khaybar tribes for the same reason of breaking covenants and violating the security of the people.

https://en.wikisource.org/wiki/Muhammad_and_the_Jews_According_to_Ibn_Ishaq http://www.lastprophet.info/letter-of-invitation-from-prophet-muhammad-to-the-khaybar-jews

Transcendence – The Prophet Marries a Jewish Lady, Safiyya

Among the captives of Khayber were Safiyya, the daughter of Huyayy ibn Akhtab, and the widow of Kenana ibn al-Rabi. The latter was killed in Khayber; her father died with the men of Qurayzah, who committed treason during the Pact battle. Overcoming enmity, the Prophet Muhammad married Safiyya in a transcendental move, preserving her prestige and status. As a result, she became one of the honorable Mothers of the Believers, regarded by all Muslims.

Muslims Set Free Their Jewish Captures Honoring Safiyya

The Prophet knew that a community’s health gets healthier by honoring, even rewarding, the religious communities different from Islam. His life, being, and existence were based on developing alliances and common grounds between his people and their neighbors. Muhammad’s companions freed all Jewish captures in Safiyyah’s honor as the Mother of the Believers. The Prophet’s marriage with Safiyya was instrumental in fostering better relations with the Jews. Addressing fanatics speaking about the bitter relations between the Muslims and Judeo-Christians, Dr. Adnan Ibrahim, interestingly enough, stated: “Safiyyah allotted her Jewish brother her well or part thereof.”He questioned, “How is that for solving bitter relationships? Who could be better at legislating Islamic laws than the household of the Prophet?” https://www.youtube.com/watch?v=7XTeIw9MJFs

A Look at Muhammad’s Marriages

Besides marrying a Jewish lady, Safiy-yah, the Prophet married a Christian lady, Maria. In addition, he married his worst enemy’s daughter, the widowed Ummu Habeebah, daughter of Abu Sufyan, thereby diminishing her father’s animosity toward Islam. The Prophet’s marriage’s chronological timeline shows he married his first wife, Khadijah, at age 25 when she was a widow at age 40. After that, he stayed monogamous until she died. Then, he was 50. After that, he married Sawdah, but between the ages of 53 and 58, he married his other wives during the reconciliation with Quraysh and the tribes surrounding Medina. The Prophet’s marriages are symbols showing that Islam transcends barriers and builds bridges and relationships with other communities and other religions. Commenting on the Prophet’s marriages, Dr. John Esposito of Georgetown University states:

“The marriages of the Prophet occurred for several reasons; he married widows and women with no protection, but he was also involved in marriages that cemented relationships with other tribes.” The Legacy of Peace documentary

Broadening his Mission Diplomatically (629 CE)

The Prophet’s world was soon to extend beyond Medina. His teachings had reached many through pilgrimages and emissaries. Having a reasonably stable community, Prophet Muhammad moved to diplomatically advance his commitment to the neighboring communities. He wrote letters with special consideration to their leaders. He even selected ambassadors suited for each of the recipients. The reactions to his diplomatic move were, as to be expected, received differently. The Cesar of Persia tore up the Prophet’s letter and ordered Yemen’s Governor to bring Muhammad to kill him. Meanwhile, the Roman Emperor wisely conversed with the ambassador.

Selecting the Ambassadors

The Prophet Muhammad was no stranger to the challenges of politics and the right keys to diplomacy. Just as he had espoused “democratic rule,” so did he value creating the unique recipe for success in a diplomatic relationship. The Prophet knew the probability of his diplomatic mission’s success would increase if he chose the right person. Therefore, the Prophet’s criteria in selecting a person for the job yielded a more positive outcome, not a negative one. Let us consider two examples: Duhiyah al-Kalbi, the ambassador to King Heraclius of the Byzantine Empire, and Amr al-Dhumri, the ambassador to King Negus of Abyssinia. Closely examining the two ambassadors’ characters reveals that these individuals were eloquent in speech and a good fit for diplomacy. These ambassadorial traits are also crucial for diplomatic appointments in our modern world.

Furthermore, selecting these individuals went beyond these two principles, giving them further assurance of success. Let us examine such factors. Duhiyah al-Kalbi was a tall and handsome individual who would appeal more to Europeans.

Moreover, it was said that Angel Gabriel used to come to Prophet Muhammad in a human form that resembled Duhiyah al-Kalbi. Hence, the Prophet’s choice of al-Kalbi also appears to be a choice of relevant appearance. Historians noted that King Heraclius received Duhiyah and the Prophet’s letter well. He carried out a long conversation with Duhiyah. He asked him many questions about the character, the description of the Prophet, and his teachings. He then is reported to have told Duhiyah:

“If what you said is true, this Prophet will stand in the place where I stand.” See Habash, Muhammad, Sirat Rasouliallah, Page 230.

The following story concerns the Prophet’s choice of Amr al-Dumari to send to King Negus of Abyssinia. Amr al-Dumari was not a handsome person or well-known among the Prophet’s companions but rather an old friend of the King. However, Amr’s background and friendship with King Negus reveal the Prophet’s wisdom in choosing him for this position. History tells us that when King Negus’ father died, Negus was young, his uncles took over the kingdom, and the young Negus escaped Abyssinia into Arabia. In Arabia, he worked as a shepherd for the tribe of al-Dumari at the wells of Badr. There, Amr al-Dumari and Negus forged a healthy relationship. The impact of their friendship became apparent when Amr addressed the King. He chose to call him by the name he knew him by when they were young, for then the king’s name was Asmahah. Here is a portion of Amr’s candid address:

“O Asmahah, I will talk; you are to listen; you are in kindness to us as if you were one from amongst us; our trust in you is the same as your trust in yourself; our strong conviction of you is because of your own good character…” See Habash, Muhammad, Sirat Rasouliallah, Page 233

King Negus is said to have accepted Islam, and when he died, Prophet Muhammad conducted ceremonial rituals for his soul in Medina. These examples of the selection of ambassadors reveal the quality level of the Prophet’s thoughtful nature and the depth of consideration for the candidates he was selecting. We must realize that the Prophet’s success did not occur naturally just because he was a Prophet, but in addition to that, he also had to work hard and determine the right course of action to achieve his success.

PART V

Broad Acceptance of Islam in Arabia

In his Sirat Rasouli-llah, Biography of the Messenger of Allah, Dr. Muhammad al-Habash comments on the expeditions as reconciliatory and not deliberate as a military operation. He further states that all the journeys geographically did not go beyond the Hijaz region, yet the entire Arabian Peninsula embraced Islam before the Prophet’s death. Dr. Habash maintains that Islam’s broad acceptance is due to the dozens of missionary dispatches into Arabia. Missionaries carried Islam to the tribes residing in Yemen, Oman, the Gulf area, northern Arabia, the Levant, and other places. Except for the Byzantine confrontation, no military expeditions were ever sent to these regions.

Hostile Reaction to Islam Abroad

Similar to the tribal leader’s tyrannical and hostile attitude of Quraysh toward the Muslims, some world leaders deployed aggression. For example, the Byzantine Emperor and some of their Christian Arab governors at the Syrian frontier acted with hostility and killed several Muslims. Although Muslims presented no threat or disagreement with the Christians, such antagonism materialized.

The War with Byzantine

In Mecca, Muslims and Christians collaborated in combating Paganism since Christians, Jews, and now Muslims shared the common heritage with the Prophet Abraham. The Qur’an regards Christians and Jews as the People of the Book. Prophet Muhammad sought collaboration and peaceful accords with the Christians of Arabia and Abyssinia. However, politics and personal interests, conversely, spoil goodness and Godliness, and such was the case with Christian leaders that led to the war with the Byzantines.

The Christian Hostilities Towards the Muslims

An accounting of several encounters between Muslims and Christians conveys a better understanding of the Christian Islamic unstable relationship. As shown earlier, in 629 CE, Prophet Muhammad sent many envoys to the leaders of provinces and autonomies within and outside Arabia, inviting them to Islam. One of these messengers was Harith Ibn-Umair al-Az, who wentadi to Syria, a colony of the Roman Empire. Harith carried a letter to the Governor of Basra in Syria but was intercepted by Sharhabeel al-Ghassani, the Governor of al-Balqa’, Syria, appointed by King Heraclius. Sharhabeel destroyed Muhammad’s letter to the Governor of Basra, humiliated the Prophet, and tortured and crucified the emissary.

Moreover, Sharhabeel violated the envoy’s standards of protection. Such cruelty often amounted to an act of war. A dispatch of fifteen people searching for Harith also met their death, except for one, by a shower of Roman arrows at al-Kara, bordering Syria. Muslims received more Christian atrocities—the Kaiser of Byzantine crucified Farwah bin Amr al Juthami, his Governor of Mu’an of Syria. Farwah embraced Islam and sent some gifts to the Prophet Muhammad. When Heraclius learned about it, he imprisoned and crucified him in Afra’s water. Heraclius issued legislation for the crucifixion of anyone who embraced Islam in Byzantium.

A scheme of mischief was another antagonism unknown until revealed to Prophet Muhammad. Heraclius used an Arab priest named Abu Aamer to conspire against Islam using Madina’s hypocrites. The story of Abu Aamer started in Medina. Abu Aamer had lived there and was known as Abu Aamer, the Priest. However, when the Muslims arrived, he left the city disgusted for Mecca. Later, when the Muslims entered Mecca, he headed to Rome. Heraclius and Abu Aamer’s hatred led them to communicate with Medina’s hypocrites and plot to establish a mosque for discord and harm. Allah exposed their scheme and labeled the mosque as a [separate] house of worship to create mischief and promote apostasy and disunity among the believers. As a result, the Prophet ordered the demolishing of the ‘dissension and harm’ Mosque. See Revelation 9:107. All such hostilities led to the battles of Mu’tah and, later, Tabouk.

The Battle of Mu’tah (Sept 629 CE)

As discussed in the previous paragraph, Roman’s slaying of Muslims prompted the Prophet to dispatch 3,000 men to punish the killers. At Mu’tah in Syria, the Romans overpowered the Muslims, defeated them, and fled to Medina. The encounter of Mu’tah and the expansion of Muslims across Arabia worried the Kaiser of Byzantine, Heraclius. Heraclius felt threatened, especially after Mecca’s fall and the chiefs of the Quraysh had become Muslims. This concern led him to amass more forces to attack Medina. Religious intolerance and church dominance possibly created these fears during the European Dark Ages.

Profitability and Effectivity in the Distribution of Resources

Just as the Prophet knew how to select the right people for his ambassadors and emissaries, he also knew the value of a courageous warrior who could inspire the forces behind him. Accordingly, when the Prophet Muhammad decided to send an expedition to punish the emissary killers at the borders of Syria, he asked the volunteers to assemble north of Medina the following day after the dawn prayer. There, he would join them after Friday’s congregational prayer.

Arriving at the assemblage place as scheduled, the Prophet expected one of his knights, Abdullah ibn Abi Ruahah, to be at the gathering sight. Nevertheless, Abdullah was not present. Regardless, Abdullah exhibited courage and a strong voice that is said to have been unmatched by most of the other men on the battlefield. A short while later, Abdullah emerged on horseback. The Prophet Muhammad asked him why he had not been among the assembled warriors. He responded, “I wanted to perform the Friday’s noon prayer in the Mosque for its great reward, then join the assembly.” The Prophet’s face turned red, saying: “Do you know the difference between you and those who assembled before you?” Abdullah responded with a modest smile, “A mid-morning worth.” Then, the Prophet said, “By God, the difference between you and all those present before you is greater than the distance between East and West.”

Such an east-west distance expression implies the infinite separation between two considerably far apart points. What was indispensable to Prophet Muhammad was the event’s profitable outcome—a victory on the battlefield. The presence of a grand knight like Abdullah among the worriers significantly impacts warriors’ morale and considerably affects the battle outcome. By contrast, the personal profitability of a congregational prayer should not take away from the community’s common welfare. Our modern-day management recognizes Prophet Muhammad’s poiof parallelinglel the principles of profitability and effectiveness the of distribution of resources.

The Battle of Thatu al-Salasil (630 CE)

The defeat of Muslims at Mu’tah was an opportunity to prompt the tribes of Bali and Qudah-ha to attack the defeated Muslims to weaken them further. A few months after Mu’tah, Bali, and Qudah-ha, Christian Arab-Roman alliance tribes assembled in considerable numbers on the Syrian border to descend on Medina. The Prophet’s reaction was to send Amr Ibn al-‘ass with three hundred people to disperse the crowds and subjugate the hostile tribes.

However, when the expedition arrived at Syria’s borders, they realized that their enemy was significantly higher in number than anticipated. Amr then sent for reinforcements; the Prophet dispatched Abu Ubaydah ibn al-Jarrah with two hundred men. The five hundred people moved across the Syrian border, but the opponents had disappeared to no avail. The places were deserted camps whose very recent occupants had vanished. Amr returned without locating the Arab-Roman alliance.

Quraysh Breaches the Hudaybiyah Peace Treaty (629 CE)

Two years after signing the Hudaybiyah treaty, Quraysh broke the truce. Taking advantage of the night, Quraysh helped the tribe of Banu Bakr attack the tribe of Khuza’ah from the Muslim camp. Even though Khuza’ah sougrefuge in ht the Holy Sanctuuge, their lives were not spared. Twenty Khuza’ah people were massacred. As for the Prophet Muhammad, he understood that Quraysh had grossly violated the treaty’s terms.

The Conquer of Mecca (630 CE)

After the Quraysh’s breach of the peace agreement and crime, twenty people from Khuza’ah met the Prophet in Medina, telling him what happened, and pleaded for his aid. The Prophet promised them to do so. In the meantime, Quraysh recognized that it had committed an evil act, sending its leader Abu Sufian to Medina to meet with the Prophet and ensure the validity of the Peace Treaty. The Prophet, however, did not respond to Abu Sufian’s plea for appeal; he therefore returned to Mecca empty-handed. The Quraysh breach of the Hudaybiah treaty was more than a valid reason for the Prophet Muhammad to make a deliberate move and return to Mecca. However, the Prophet was no stranger to preventing violence and keeping amn. Could he make such peaceful a return to Mecul?

Muhammad’s Tactics of Opening Mecca While Keeping the Peace and Security

Prophet Muhammad was about to accomplish the impossible. He wanted to conquer Mecca but not cause any insecurity and fear for its inhabitants. Could he combine the two desires in one? Moreover, some Meccans held so much anger and would wage a bitter fight, at any price, to prevent Muslims from returning to the city.

Discreet Plans and Execution

Keeping his intention of conquering Mecca to himself and two others, Prophet Muhammad set up checkpoints on all the roads leading in and out of Medina. Assembling a massive army and informing them of no particular destination was one means of preventing the preparation news from reaching Mecca. Finally, late in 629 CE, the march embarked from Medina. Contingents from allied tribes joined the Muslim army on the way to Mecca, swelling its size to about 10,000 people. In early January 630 CE, with the four major divisions of the military entering the four valleys leading to Mecca, the Muslims camped, lighting thousands of fires in the valleys and the mountains surrounding the city.

Fortunately, during the darkness of the night, the Prophet Muhammad managed to bring the Quraysh leader, Abu Sufyan, to meet with the Prophet with the help of his uncle al-Abbas. After seeing the army’s massive size and the various Arab tribes aligned with the Prophet, Abu Sufyan was persuaded to surrender the city.

Exuberant, the Prophet Muhammad prayed to Abu Sufyan, “Is it not the time for you, Abu Sufyan, to surrender to God?” Sources report that Abu Sufyan embraced Islam at this point. Now, with the assurance of no Meccan retaliations or violent encounters, the Prophet proclaimed:

“Anyone who enters the house of Abu Sufyan is safe and secure.” “Anyone who stays inside his house is safe.” “Anyone who enters the Sacred House of God is safe and secure.” “Anyone who drops his weapon is safe and secure.”

And so it was; the Prophet’s plan for entering Mecca without bloodshed was a reality. No battle and no bloodshed occurred that day. With all gratitude to God, Prophet Muhammad entered the Holy City with his head bowed in humility with the imminent battle behind them. Muhammad’s persistent jihatoosustainng the peacd paid off. Completing God’s favor on him, he called upon the Meccans of the Sacred House and graciously gave them amnesty: “Go about (wherever you please), for you are set free.” Seerah V2 208

Muhammad’s forgiveness of the Meccans was magnificent since he was at the peak of his power, and he could have easily crushed them. In contrast, at the height of their strength, the Meccans executed the Muslims who had perpetuated no aggression or violence. Concerning the Prophet’s pardon, Dr. John Esposito of George Town University commented:

“The genius of the Prophet here as a leader is fascinating. Because he did not choose what many at that time would have chosen, that is to subdue and then slaughter, in a way, to get revenge, to retaliate, and get back, he took the high ground.”

Subsequently and substantially, the Prophet Muhammad forced no one to embrace Islam, for he would negate his faith principles.

“No Compulsion in religion.” Qur’an 2:256

One can look only slightly at the writing about Prophet Muhammad to find testimonies and evidence of his character and love of humanity.

Six Insights from the Conquering Story of Mecca Tell the Prophet’s Magnanimity:

The Prophet Rerouted the 10000 people’s army for a dog’s sake and her pups’ safety. On their way to conquer Mecca, the Prophet rerouted the 10,000-people army so that a dog and her puppies were not deprived of their God-given security and peace. In addition, he posted a guard to ensure the dogs were not disturbed. The rerouting of the 10,000-person army, the implications of the upcoming battle to open Mecca, and the possibility of the Prophet ruling over Arabia, all such matters to the Prophet Muhammad should not deprive a dog and her puppies of their God-given right to security and safety. Denying the dog and her puppies of their right to God-given amn is sinful and accountable to Allah. – Al-Waqidi in his Maghazi -2/804
Muhammad does not deprive the tribe of the Quraysh of its leadership. Once he conquered Mecca, the Prophet Muhammad appointed ‘Ut-tab Ibn Aseed, a member of the ‘Umayyad Quraysh tribe, to rule the city rather than placing himself or one of the members of his own ‘Ut-tab’s appointment proved to Quraysh, again, that the Prophet Muhammad sought no personal position or power, nor had he intentions to deprive the leaders of their seats and eminence.
Defusing Violence as the Muslim Army Approached Mecca. The Prophet’s plans of entering Mecca in peace were about to shatter when Sa’ad ibn Ubadah, the leader of one of the army’s divisions, decried an intimidating slogan, “Today is the day of the slaughter.” When the Prophet learned of it, he removed the commander from his post and replaced him with his father without much friction. Furthermore, the Prophet changed the slogan to “Today is the day of mercy.” The Prophet’s quick and thoughtful actions assured the Meccans of their God-given right to security and well-being and maintained harmony in his army’s chain of command.
Religion and the Wellfair of People Go Hand and Hand. The Prophet Muhammad taught that the correct rites and faith reconcile with reason, order, and discipline. On their way to Mecca, with a 10,000-person army, the Muslims were fasting under the sun’s heat. Occasionally, the Prophet sprinkled water on his head and face in response to the afternoon heat intensity. After a few days of travel and at the Oasis of Kadeed, people told the Prophet they had difficulty fasting and needed his guidance. The Prophet stood up on the back of his camel so that people could see him. He asked for a pot of water, drank it, and broke his fast. Later, someone informed the Prophet that some people did not break their fast. His response was, “Those are unruly; those are disobedient.” Sirah ve 205. Bukhari, Ibn Hisham. However, as expected, the Prophet did not discipline those who did not break the fast. As stated in several places in the Qur’an, Muhammad was only a conveyer of the message, not an enforcer, warden, or guardian.
War Dogs Not Spared Penalty. The Prophet Muhammad exempted ten people from his amnesty of the Meccans. Those individuals were actively fermenting and provoking violence and wars. However, when a few of them appealed to the Prophet for forgiveness, he pardoned them.
Prophet Muhammad’s Fair Judgment Considers a Defendant’s Life Facts and History. Despite the extensive secrecy involved in Mecca’s siege, one of Muhammad’s companions, Hatteb ibn Balta’ah, wrote Quraysh, a letter about Muhammad’s intention. He gave it to a lady and assisted her in escaping Medina. God informed Muhammad of Hattib’s crafty act. The Prophet sent Ali ibn Abi Talib with two other companions, who found the lady. She confessed and pulled the letter hidden in her hair braids, and she was brought before the Prophet, and so was Hatib.

The Prophet questioned Hatib for his act. Hatib responded that he was genuinely faithful, but his family had no protection in Mecca. If he had told Quraysh, he might secure his family’s security. The Prophet told him, “You spoke the truth.” At this point, Umar said to the Prophet, “Let me cut his neck, for he betrayed God, His Prophet, and the believers.” The Prophet replied, “No, Umar, do you not realize that he was among the people of [the Battle of] Badr, and might you know that Allah forgives all who were in the battle?” As a lawmaker and fair judge, Muhammad considered other acts and facts, whether criminal or otherwise, for a defendant. With the moral depth of the above enlightenments and the actions of the Prophet Muhammad, one can realize why millions of people adore and love Muhammad.

It is only appropriate here to quote the British Phylosofer Goerge Bernard Shaw on Islam and Muhammad.

“I have always held the religion of Muhammad in high estimation because of its extraordinary vitality. It is the only religion that appears to me to possess that assimilating capacity to the changing phase of existence, which can make itself appeal to every age. I have studied him – the wonderful man, and in my opinion, far from being an anti-Christ, he must be called the Saviour of Humanity.

I believe that if a man like him [Muhammad] were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much-needed peace and happiness. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.”― Sir George Bernard Shaw.

The Battle of Hunayn (630 CE)

The tribes of Hawazen and Thaqif, two major Arabian tribes who lived in the northeast and southeast sections of Mecca, respectively, decided to carry out a massive offensive against the Muslims despite learning that the Muslims were not interested in control or wealth. Such a decision came about as Hawazen and Thaqif summoned other tribal leaders and allies to a meeting to plan an attack against the Muslims after Mecca’s fall. The meeting’s outcome was to engage in a battle against the Muslims.

Moreover, the battle resolution called for bringing the soldiers’ women, children, gold and precious metals, animal herds, and large amounts of supplies to the battlefield. Such inclusivity would urge men to fight more fiercely to protect their honor, families, and wealth.

The Hawazen, Thaqeef, and allies of 4,000 people besieged and ambushed the 12,000 Muslims in the narrow valley of Hunayn. Hawazen and Thaqeef had entered the valley a day earlier and positioned themselves high on its rocky mountains. The Muslims’ leading cavalry was surprised by the rocks and spears showering from above. Confusion, panic, restless horses, and camels produced chaos and disorder amongst the Muslims.

Finally, the utter confusion led the Prophet Muhammad to call the Muslims to return to him. In the meantime, his remaining few companions fiercely battled the enemy and protected the Prophet. The Muslims recovered from the shock quickly، regrouped around the Prophet, and began to face the attackers. With a new spirit, they fought fiercely. When many pagans fell dead، they started to retreat to a fortress in al-Taif. The Muslims chased the defeated and besieged the fortress for 30 days. The Prophet then decided to end the siege and leave for Mecca. He prayed to guide Thaqeef and bring them to him in peace.

The booties ، would seem like mountains of wealth: camels ، sheep, properties, gold, and prisoners of war. The Prophet ordered that all booties be gathered and guarded in al-Ji’ranah. The Prophet did not distribute the booties for thirteen days، waiting for Hawazen to come and claim them.

As part of the booties distribution، Muhammad gave the nobles and leaders of Mecca to attract them and their tribes to Islam. He would provide the individual leader hundreds and hundreds of animal stock and gold، including his own portion. Other people also received sizable amounts of the booties.

When the delegation from Hawazen came, requesting their belongings and people, as for the Prophet, this was a golden opportunity he would never pass. He and his people gave them back their hostages, women, and children, which totaled up to six thousand individuals.

A Pure Humane Soul Song

How could the Prophet Muhammad, with such a charitable personality fashioned with humanism and mercy, refuse an opportunity for charity even during wars? Let us attempt to see what his chest concealed.

a) Muhammad’s kindness and mercifulness outweigh enmity.

When the Prophet decided to end al-Taif’s siege, some Muslims told the Prophet that they wanted to continue to fight. He told them to fight the next morning. The next day، they came back wounded and said to the Prophet: Oh messenger of God, make a cursing prayer against them. He made a prayer، but it was a grace: “Oh, Allah, guide Thaqeef and return them (to me) in peace.” He has a noble, harmless soul, regardless.

b) The Prophet forbids the killing of a child، a woman, and the noncombatants.

After the Hunain battle, and as the Prophet inspects the battleground, he questions, “What caused you to kill offspring?” They said they were the children of the Pagans، he said: “Are not the best of you except the children of Pagans? Oh، by He who my soul is in his hand, no soul is born except natural until its tongue expresses it.”

The Prophet also saw a killed woman،, and he disapprovingly questioned: “What is this? They said this was a woman killed by Khaled ben al-Waleed. He said to one of the team،, “Go catch Khaled and tell him the Messenger of God forbids you from killing a child، a woman، and noncombatant.”

c) The Prophet Muhammad did not enter wars for booties.

The Prophet ordered that the booties be held at al-Ji’ranah. After the siege of the Ta’if Fortress، the Prophet came to al-Je’ranah، stayed for thirteen days without distributing the booties, anticipating Hawazen representatives to come and claim what they had lost. However، when no one showed up، he surveyed the booties for distribution.

During the time in al-Ji’ranah، Muhammad finished his prayer، took a hair from a booty camel, and said: “Oh, people. By God, my portion of your booty and this hair is fifth, but I will return to you…” -Ibn Hisham

d) Muhammad gave it as if poverty did not matter.

The Prophet gave the noblemen and leaders of the tribes to rapport them and their people to Islam. He gave، with no reservation، the hundreds and hundreds of sheep، camels, gold to dozens of the chieftains of Mecca and other tribal leaders، until it was said، “Muhammad gave as one who fears no poverty.”

Changing the Hearts of his Opponents

At the end of it all، the Prophet’s treasure chest had no bounties, jewels, and other caches from the battle. As we have seen, Prophet Muhammad sought not to win by the sword but by conquering people’s hearts with benevolence and graceful deeds. The Prophet Muhammad did not stop at restoring family members together with their belongings and، with delight, treated his opponents with respect.

He gave away plentifully of the gains—even an entire valley containing herds of animals to Safwan ibn Umayyah. Likewise, Abu Sufyan, his sons Yazid and Mu’awiyah, Hakim ibn Huzam, al-Harith ibn al-Harith, and more of Quraysh’s prominent leaders received hundreds of camels and different sums of gold. He gave like no one else would. Both foes and admirers characterized Muhammad’s giving as: “a person who never fears poverty and that indigence is never on his mind.” Al-Zayed V2, P 246

“a person who never fears poverty and that indigence is never on his mind.” Al-Zayed V2, P 246

People’s Social and Political Stature Acknowledged

A good teacher only tries to run part of the school. The Prophet was the conveyer of Allah’s teachings, and all that he did or said was in the service of that. Once again, Prophet Muhammad demonstrated to the leadership of Quraysh and all people that he did not seek governing positions or remove people’s existing powers and authority. Instead, he bestowed on them more wealth and gains. Therefore, he gained the trust of people and leaders together; they, in turn, upheld Islam and the Prophet.

Moralities Work in the Battlefield

Unlike warriors who won battles by slaughtering their opponents, Prophet Muhammad won their friendship instead. This trait reflects his social beauty and security. Let us consider the following:

The Prophet forbids the killing of children.

As the Hawazen and Thaqeef fled from the Hunayn battlefield, the Prophet ordered his men to chase the defeated warriors. In their pursuit, some Muslims killed soldiers and their sons. Learning of such abusive and cruel acts, the Prophet contested, “What led you to kill their children?” “Because they are the sons of the Pagans,” they answered, “The best of you are the sons of the Pagans.” The Prophet replied, “By God, Whom my soul is in His hand, no newly born soul, except on fitrah, innate until it speaks for itself.” -Muslim-Bukhari

The Prophet forbids the killing of women and non-combatants.

To Prophet Muhammad, the Muslims’ real victory was changing un-Godly hearts and minds and embracing Godliness and goodness. As the Prophet investigated the Hunayn battlefield, he saw the body of a dead woman. Once again, “What is this?” the Prophet questioned. A companion answered, “A woman killed by Khaled ibn al-Walid.” Looking at another of his companions, the Prophet commands: “Go catch Khaled and tell him, the Prophet Muhammad exhorts you to kill no children, no women, and no ‘aseef, helper.” –al-Nihayah

The Arabic word ‘Aseef can be any person not engaged in fighting. Chefs, nurses, doctors, servants, or anyone assisting but not engaging in the fight is ‘assef. Thanks to Muhammad for embracing moralities, even on the battlefield. Samira al-Zayed V2, P246

Such honorable traits of the Prophet prompted W. Montgomery Watt to say:

“His readiness to undergo persecution for his beliefs، the high moral character of the men who believed in him and looked up to him as a leader، and the greatness of his ultimate achievement – all argue his fundamental integrity…” – W. Montgomery Watt

Ultimately, God’s Care and Powers Intervene

Luckily for Muslims, better said believers, God always sets by with His Mercy and protection. Furthermore, He promised that His power and support would readily come to the rescue, especially in times of hardship, distress, or even defeat, so long as believers fulfilled their required duties and roles of performance. Such aid comes in a variety of forms and ways. For our purpose, we will look into two combat examples:

The First is the Hunayn Battle

The following are two verses describing the critical situation of Hunayn’s Battle and the forms of God’s rescues. The first form is raising morale, and the second is dispensing invisible troops onto the battlefield.

“Surely Allah has scoured you before on many a battlefield، and (you have yourselves witnessed His succor to you on the day of Hunayn when your numbers made you proud، but they did you no good، and the earth، for all its vastness، constrained you، and you turned your backs in retreat.” Qur’an 9:25

Then Allah caused His tranquility to descend upon His Messenger and the believers، and He sent down hosts whom you did not see، and chastised those who disbelieved. Such is the recompense of those who deny the Truth. Qur’an 9:26

Such convenience and crucial aid are invaluable bonuses for believers.

The Second Instance is the Battle of Badr

“Allah made you victorious at Badr when you were ˹vastly˺ outnumbered. So be mindful of Allah; perhaps you will be grateful.

˹Remember, O Prophet,˺ when you said to the believers, “Is it not enough that your Lord will send down a reinforcement of three thousand angels for your aid?”

Most certainly, if you ˹believers˺ are firm and mindful of Allah˺ and the enemy launches a sudden attack on you, Allah will reinforce you with five thousand angels designated for battle˺.

Allah ordained this ˹reinforcement˺ only as good news and reassurance for your hearts. And victory comes only from Allah—the Almighty, All-Wise.” Qur’an 3:123-126

Muslims are assured of God’s aid if they exhaust their part of piety، sincerity, and performance.

PART VI

The Battle of Tabouk (Oct 630 CE)

In 630 CE, the Kaiser of Rome sent out an army of 4,000 mounted soldiers with the latest armor and weapons to Greater Syria, a Roman Empire colony whose capital was Constantinople. They were stationed at a strong fort called Tabouk, south of Damascus. The trade caravans returning to Arabia from Syria informed the Prophet of the Romans’ assembly.
https://www.al-islam.org/the-message-ayatullah-jafar-subhani/chapter-53-battle-tabuk

Later, an additional 40،000 Roman soldiers reinforcements arrived at Tabouk. For Muslims، the Roman assemblage constitutes an imminent attack. The fear of a Byzantine attack، along with the Christian Ghassans of Syra was visible among the Muslims. A sign of this fear awkwardly appeared in the news of the troubling divorce in the household of the Prophet Muhammad conveyed to Umar ibn al-Khattab. Umar reported that his partner in guarding the Prophet Muhammad came knocking abruptly at his door late at night during this period of the expected attack. He woke up disturbed and rushed to the door. Upon seeing his partner، his immediate words were:

“Have the Ghassans come?” “No, but the Prophet may be divorcing his wives,” said his counterpart.” Al-Bukhari, 435

Ibn Abbass, a companion of the Prophet, also reported:

“The Romans were horseshoeing their horses in preparation for attacking us.” Al-Bukhari, 2468

Muslims’ view of the assemblage at the Syrian frontiers was not to wait for the Romans to enter Medina and corrupt the peace but rather to meet them at Tabouk. This move to Tabouk could be a major one, requiring a lot of money, supplies, and military might, which are not readily available. Despite the drought and hotter months of the year, the Prophet Muhammad called upon all the Arab tribes to join him and his followers and companions to support the move.

With an exceptional move, the companions of the Prophet brought much of their wealth and money to the Prophet in support of this significant move. Abu Bakr brought all his wealth and belongings. Umar brought half his wealth; Uthman ibn Affan provided 50 horses, 950 camels, 1000 denar, and equipment for 3000 riders. Abd al-Rahman ibn Awff brought about 50 kilos of gold and 300 camels with all its gear. The army grew to 30,000 individuals. When the army reached the Roman preparation camp, they found a camp whose recent occupants had deserted.

The Romans never expected Arabia ever to be able to assemble such an army, by any possible means, of this size; nevertheless, in the hotter months, making it to the battlefield in Syria. It is said, “If they can do this, they can do the impossible.” Better, then, to escape.

The Muslims spent twenty days at Tabouk and the scouting areas. Though he did not engage in any confrontation, the Prophet met with several tribal delegations and negotiated solidarity and peace accords with them. Some northern tribes of Bedouins accepted Islam. Moreover, Dauma-tul-Jandal, a strategic post between Medina and Syria, was acquired as a new confederacy.

Muhammad’s Covenant with the Christians of St. Catherine

Just before the army left the Tabouk area, the monks of St. Catherine Monastery of Sinai came to meet the Prophet. According to Dr. John Morrow in the “Covenant of the Prophet Muhammad to the Christians of the World,” he gave them an audience. He granted them a charter comparable to the Charter of Medina he had presented to the Jews. Its main terms were:

The Muslims would protect the churches and monasteries of the Christians. They would not demolish any church property to build mosques or houses for the Muslims.
All ecclesiastical property (of the Christians) would be exempt from every tax.
The Muslims would never force an ecclesiastical authority to abandon his post.
The Muslims would never force a Christian to become a convert to Islam.
If a Christian woman marries a Muslim, she would be free to follow her religion.

The army’s extended stay at Tabouk allowed it to recuperate from the toil and fatigue of the long journey, and the Prophet signals the return home.

Reverting Mecca to its Original Sanctuary and Designating it as Muslims’ Center of Orientation

Recalling that after Mecca’s opening, the Prophet Muhammad appointed Utbah ibn Assed governor and left for Medina. Although public Idols were renounced and destroyed, privately owned Idols were still worshiped. Occasionally, Idolaters bring their Idols into the Sacred House during the Pilgrimage season. Such worship custom may go away, giving it time. No idol worship, precisely, is what happened two years later, as is explained next.

Two years after Mecca’s opening, new legislation regulating existing idolaters’ treaties with the Muslims and idol worship termination within the Sacred City descended to the Prophet Muhammad in Chapter 9, Declaration of Disassociation. Chapter 9 outlines disjunction from the terms of existing covenants with idolaters who broke them but continue to honor the same with tribes who do not violate the terms. The Revelations also terminate Idol worship within the Sacred City of Mecca’s city limits, designating it as the center of all Muslims’ orientation. Chapter 9 passages descended during the Pilgrimage season (631 CE), led by Abu Bakr.

The Prophet Muhammad expeditiously dispatched Ali ibn Abi Talip, his nephew, to Mecca to address the pilgrims publicly about the regulatory measures of Chapter 9. The Prophet also instructed Ali to announce that no Idolater nor naked shall circulate the Ka’ba after this season. The details of the new legislation are as follows:

Step 1. Announcing that God and His Prophet disassociate themselves from the Idolaters who broke their agreements with the Prophet, and Step 2. Unless otherwise breached, continue to honor existing contracts, or part thereof, until the appointed time—step 3. No more idol worship will exist in the Sacred Premises, the Sacred Mosque, and Mecca city limits. Note: Mecca’s sanctuary to Muslims is much like the Vatican City to Christians. Step 4. A respite period of four months for those who chose to keep worshipping idols to either leave the Sacred Premises or embrace Islam. Step 5. Upon the end of the respite period, a severe warning of actual war against idolaters who insisted on staying in the Sacred Premises and refused to accept Islam. See al Tafseer al Muneer, Volume 10, Page 99.

Regrettably, the verse of Step 5 is misused and misinterpreted to accuse Islam of teaching violence, especially against Christians and Jews. Verse 5 states,

And when the sacred months have passed, kill the Idolaters (mushrikeen) wherever you find them, capture them, besiege them, and sit in wait for them at every place of ambush. But if they should repent, establish prayer, give charity (zakah), let them go on their way. Indeed, Allah forgives Merciful.

Two significant points related to the verse are timely to address.

1- The fold of items the word “mushrikeen، polytheists ” can be interpreted as—Mushrikeen, a plural of Mushrik from the noun shirk, meaning duality in worship، or polytheism. Dualities of worship besides Allah can be idols, people, material, business, money, position، power, or personal gains and wimps. When one’s concern and actions for these items become overly, such items become shirk or polytheism.

Mushrikeen is commonly translated to English as disbelievers، which is inaccurate. “Disbelievers” typically encompass all those who deny God and the messages of His prophets. Nevertheless، the occasion of sanctioning Mecca and making it the Qibla of all Muslims is historical; its contextual aspects center on Mecca’s Idolaters، not the Christians and Jews.

It is timely to note that Yusuf Ali، Pickthall، M. Shakir, and, more recently, the Oxford World Press translations of the Qur’an accurately translate mushrikeen as ‘Idolaters.’

2- The prevention of war through severe and harsh threats. The psychological effect of extreme war impulse people to change or compromise to eliminate insecurity and fear of fights. After the four months’ respite، as in the case above، the passage’s intent of preventing wars took place—there was no war، nor did anyone move out from Mecca’s city limit. See more of the misinterpreted Qur’anic verses in: “Reflections on Punishment in the Islamic Law.”

Below are verses 1-5 of Chapter 9, Declaration of Disassociation, illustrating the passages’ contextual advent.

(This is a declaration of) Disassociation from Allah and His Messenger to those you had made a treaty with among the Idolaters (mushrikeen). So travel safely and freely (O disbelieving Idolaters) throughout the land (during) four months, but know that you cannot cause failure to God and that Allah will disgrace the disbelievers. And an announcement from God and His Messenger to the people on the day of the Major Pilgrimage (Hajj) that God is disassociated from the disbelievers, and (so is) His Messenger. So if you repent, that is best for you, but if you turn away, know that you will not cause failure to God. And give tidings to those who disbelieve in a painful punishment.

Excepted are those with whom you made a treaty (limited by appointed time or condition) among the Idolaters. Then, they have not been deficient toward you in anything or supported anyone against you, so complete for them their treaty until their term (has ended). Indeed, God loves the righteous (who are fully aware of Him). And when the sacred months have passed, kill the Idolaters (mushrikeen) wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give charity (zakah), let them go on their way. Indeed, Allah is Forgiving and Merciful. Qur’an, 9:1-5

The Year of Delegations (630-631)

The Year of Delegations denotes the 100s tribal delegations descending to Medina to give their pledge to the Prophet Muhammad. Thanks to the conquest of Mecca and Quraysh, Hawazin, Ghatafan, and Thaqeef, powerful tribes committed to Islam. The battle of Tabouk, too, left northern Arabia loyal to the Muslims with its peace accords. Subsequently, many more tribal delegations arrived at Medina, giving their loyalty to the Prophet.

Among the delegations are the ‘Abd Qays, a Christian tribe; ‘Abd Qays entered Islam; the Christian delegation of Najran; Najran did not enter Islam. The Najran delegation stayed at the Prophet’s Mosque for many days. During their stay, they performed their prayers and rituals. Although they opted not to embrace Islam, the Prophet Muhammad gave them a covenant ensuring their freedom of worship and safety.

“Our covenant with Najran is that God and his Prophet protect them. Najran’s homes, churches, monks, priests, present and absent, and alliance shall be safe…” Sirrah, V2, P320

The Farewell Pilgrimage and Sermon (632 CE)

It has been two years since Prophet Muhammad last visited Mecca. Now, he is preparing to conduct a Pilgrimage. Hundreds of tribal delegations and individuals arrived at Medina after learning about the journey. Many more panels joined him on the way to Mecca. More than 114 thousand pilgrims attended. As the Prophet does the rituals, pilgrims learn and copy every step of the way. At Mount Arafa, the Prophet addressed the crowd in his farewell speech. A glimpse of the address:

“Oh, people, your blood, belongings, and honor are sacred; safeguard them. Your women have rights on you, and you have rights on them. I direct you to be good to them; a Muslim is a brother to every Muslim. Do not do injustice to yourselves. …” Nothing should legitimate to a Muslim that belongs to another unless items willingly and freely given…” Bukhari

The people listened to Prophet Muhammed, thinking this would likely be the last time they would hear him speak. But they would never forget his gentle face or his words of compassion.

Ending

“How do you capture the true essence of the Prophet Muhammad within a few pages? It has been quite effortless – as expressed through his writings [scribes] and deeds، his soul is as clear as a morning sky reveals a wondrous day.”

In this study, Prophet Muhammad’s traits and qualities represent pieces of many more of the man, who, according to Mikael Heart of the 100 Most Influential People, was the number one man. Please check out other resources and media for more of the bounties the Prophet Muhammad left behind for all people and creation. Consider topics like:

Muhammad Treated Children with Delight.

Muhammad hastened the Prayer because of a Crying Child.

Muhammad was Merciful to Animals.

Muhammad’s Hunting was not for Sport.

Muhammad’s teachings About the Rewards for Caring for Animals.

Muhammad Warned Against Torturing Animals.

Muhammad Taught that Animals should not be used as targets.

In death, as in his life, the Prophet wore only a cloak of humility and virtue. On June 8, 632 CE, Muhammad whispered his last devotions in the arms of his wife Ayisha and then peacefully surrendered to Allah’s will.

References:

1- https://books.google.com/books?id=3ZK98cShxwYC&pg=PA170&lpg=PA170&dq=Gerbert+Of+Aurillac+studied+at+Vich&source=bl&ots=IivBERjAOK&sig=a-4ganZh7jkR9Galup3ChXLuWGg&hl=en&sa=X&ved=0ahUKEwii_5mW_63QAhWqjlQKHaY9ChMQ6AEISzAJ#v=onepage&q=Gerbert%20Of%20Aurillac%20studied%20at%20Vich&f=false https://www.britannica.com/biography/Sylvester-II Richard Erdoes, 1000 AD (Berkley: Seastone, 1998), 60-61.http://everything2.com/title/Historical+Evidence+Regarding+the+Libraries+of+Muslim+Spain Muslim Spain http://www.webpages.uidaho.edu/engl257/Don%20Quixote/moorish_influence_on_renaiss.htm 2- www.supremecourt.gov/about/figures of justice.pdhttps://en.wikipedia.org/wiki/United_States_Supreme_Court_Building https://blogs.wsj.com/law/2015/01/14/muhammad-sculpture-inside-supreme-court-a-gesture-of-goodwill/ 3- http://www.newworldencyclopedia.org/entry/Muhammad Byzantium Viewed by the Arabs, By Nadia Maria El-Cheikh, Harvard CMES. Copyright. https://books.google.com/books?id=QC03pKNpfaoC&pg=PA48&lpg=PA48&dq=abu+sufyan+meeting+with+heraclius&source=bl&ots=Bk2IYjbC8U&sig=-TSOe6jfbQ2I4bLrQNWrL25QeFc&hl=en&sa=X&ved=0ahUKEwjH9PuV953SAhUOzmMKHSKxDoMQ6AEIPzAG#v=onepage&q=abu%20sufyan%20meeting%20with%20heraclius&f=false Byzantium Viewed by the Arabs Author: Nadia M El Cheikh-Saliba. Publisher: Cambridge, Mass. [u.a.]: Harvard Univ. Press, 2004. 4- https://en.wikipedia.org/wiki/Kaaba