The Prophet Muhammad a Mercy To the World

Chapter Three

Muhammad, The Prophet of Islam gained the love of the world and the love of his enemies in particular. This when he set an example in the finest of morals by freeing ten thousand prisoners who had previously been working to kill and destroy him and his companions . . . Lord Hadleigh Policies of the Prophet at Times of Conflict

An Overview

The Apostle of God was able, in a very short span of time, to unite antagonistic, opposing and warring factions who were taken by their own egotism, nationalism, factionalism or tribalism. This was because these people recognised that the governance of the Apostle of God was consultative, compassionate, clement and merciful, and that even the most avowed of his enemies could live under its banner in complete peace and well being, provided they would lay down their arms. Indeed, they could live as leaders and chieftains since the Apostle had said to them: 'Testify that there is no deity but God and that I am the Apostle of God and you will be kings.'

It was in this way that the Apostle was able to unite those warring tribes of Arabia as well as the various peoples of diverse nations. The issue was not one of colour, race, nationalism, or artificial geographical boundaries and the like, but rather the issue was one of a general Islamic fraternity. Furthermore, even if a person was not a Muslim the Apostle

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Policies of the Prophet at Times of Conflict

of God would take him under his wing. For example, when the Apostle liberated the city of Mecca the majority of the people did not enter Islam but the Apostle did not coerce a single one of them to accept Islam and he granted amnesty to the wrongdoers amongst the unbelievers. What he did was to let the people sense that Islam was a better option for them than the pre-Islamic customs; better for their honour, for their property, for their persons and for their authority.

Chroniclers have mentioned that when the Apostle of God liberated Mecca he put a young man named !It"b in place to govern the city and provided for him a modest stipend of four dirhams (approximately two measures of silver) daily. The Apostle of God said to him: 'Act well towards those who act well and overlook those who act wrongly.' This was one of the reasons for the transformation of this city, at the hands of !It"b, from being a city of tyrants, rebels, infidels, murderers and criminals, one which had made war on the Apostle of God for twenty years, into an extremely civil city. This was because they knew that if they acted wrongly he would overlook it and if they acted well he would act well towards them. By virtue of this constitution the city of Mecca did not rebel against the Apostle of God afterwards despite the fact that he had placed no army or security force there. Rather he had captured people's hearts with his compassion, his grace, his love and his beneficence.

When the Apostle of God came to power he said: 'Islam waives whatever came before it'128, meaning that whoever has previously done something wrong such as spilling blood or plundering or making war or joining with the Polytheists [against the Apostle] will be forgiven when they enter Islam.

128 ghurar al-9ikam: p.73, 9adith 53.

When the Apostle of God liberated the city of Mecca he was asked: 'O Apostle of God, will you not stay in your own house?', for the Apostle used to have a house in Mecca. He said: 'Do I have a house?' This means that the Apostle gave up [his rights] even to the house that the Infidels had confiscated before his arrival in Mecca. He realised that the unbeliever who had taken his house was sure to have let other people stay in that house; tenants or family or the like, and that if he were to take back his house it would mean that he would have to evict those people. The Apostle did not seek to exercise even this much of his rights in case some said: 'When the Apostle of God took control of Mecca we were living in this house and he evicted us from our dwelling and abode.'

Imam Ali did the same thing when he was pledged in as the Caliph some twenty-five years after the death of the prophet. He did not even take back the land of Fadak which was his and his sons' personal property as the inheritance of Lady F"Uimah al-Zahr"' despite the fact that from the day [he was pledged in as Caliph], it was within his power to do so. This is mentioned in the book nahj al-bal"ghah (The Path of Eloquence, a collection of Imam Ali's sayings).

Imam Ali was not such a worldly person that he had any need for rich furnishings and mansions and palaces and fine horses and camels and the like. He took a farsighted approach and tried to see how to unite the Muslims under the banner of Islam and how to win their hearts. Had he taken back Fadak then certainly those who had been benefiting from the lands, during the time of reign of the third ruler Othm"n ibn Aff"n, would be deprived of that benefit and would say: 'It would have been better for us had Ali not come to power.'

It is related in the traditions that an infidel who warranted death was brought before the Apostle of God. The angel Gabriel descended and said: 'O Apostle of God, your Lord conveys you a greeting of peace and says: 'Forgive this person for he is noble.' So the Prophet said to the man: 'You are forgiven so go as you please.' The man said: 'Why, O Muhammad?' The Apostle said: 'Because Gabriel has told me that you are noble and God loves the noble.' This became the reason for the man entering Islam. The Prophet had appreciated the nobility in this man and for this reason forgave him even though he was a polytheist and had committed crimes deserving death.

The Prophet Muhammad wanted to draw the people to what is best for them in this world and in the hereafter, he did not want to adhere to dictatorship or authoritarianism, or wealth and position, like other rulers, kings and Caesars do. Islam is underlined by a system of equal opportunities and respects professionalism and expertise, and therefore when it assumes power, its policy would be to forgive and forgo of acts perpetrated before, and take into account the role and impact of expertise on the society's future.

The Islamic government has certain functions:

" The preservation of social justice so that no-one transgresses against another. " The protection of the [Muslim] land from enemies. " Facilitating the nation's progress in all areas of life - order, health, employment, manufacturing and agriculture, culture and education, economics, virtue, piety, faith etc.

The ruler in Islamic lands is not to be a dictator. As Imam Ali said: 'He is not to be a ravening lion,' meaning that he will take people's property and freedoms and stifle their breaths and limit their movements. In the Islamic regime the people's property, honour, lives, and their freedoms including those of the non-Muslims who live in the Islamic lands are guaranteed security, peace, prosperity and well being.

It is related that the Apostle of God sent Kh"lid ibn al-Wal:d to a community of unbelievers who subsequently professed Islam but Kh"lid nonetheless killed a number of them. When reports of this atrocity reached him, the Apostle raised his hands to the heavens and said:

" O God, I distance myself from what Kh"lid has done. O God, I distance myself from what Kh"lid has done. O God, I distance myself from what Kh"lid has done. "

When Kh"lid came to the Apostle of God he said: 'O Apostle of God, they only professed Islam as a ruse and a plot and falsely.' The Apostle said to him: 'Did you dissect their hearts (to see whether Islam had entered their hearts as a ruse and a plot?')

Then Apostle of God gave Imam Ali an amount of money and said to him: 'Go to them and give them compensation for their dead.' So Ali came to them and gave them satisfaction and gave them compensation for the animals that had been killed and gave compensation for the fear experienced by the women and for things that had been lost such as the halters of camels.

One of the chroniclers reports that when Odayy ibn H{"tam saw that the Apostle of God had gained control of the area he fled from the H{ij"z to Syria and was opposed to the new established government. Then one of his friends wrote to him and said: 'O Odayy, Muhammad is a Prophet and is not a king. The Prophet is merciful, kind, beneficent, consults (with others) and he is reasonable, determined and forward thinking so there is no need to flee so return to the land.'

Odayy decided to return because he trusted that friend. When he returned he stood outside the Prophet's mosque. When the Prophet emerged Odayy saw an old woman come in front of the Prophet to ask him something and the Prophet stopped for her with all kindness and answered her question and solved her problem. Odayy said to himself: 'This is not a king and this is not the behaviour of sultans, kings or princes. This is the behaviour of Prophets and those connected with heaven.' Because of this, love for the Prophet entered the heart of Odayy and he stepped forward to the Prophet and introduced himself. When the Prophet recognised him he honoured him, treated him well, and greeted him with a smile and kindness and honour, and took him to his house. He entered the house of the Prophet and entered Islam at his hand when he saw the openheartedness of the Prophet and his fine morals. Then when he came out, his friend said to him: 'How did you enter Islam?' He said: 'I entered Islam because I saw in him the morals of the Prophets and the attributes of the Apostles.'

The Islamic rule of law should not only be just, but should also be beneficent. Islam has no place for torture or confiscation of wealth, and nor for executions and imprisonment, except under extraordinary circumstances; and its ruling is the same as that of the eating of carrion or the drinking of wine as is detailed in Islamic jurisprudence [which are normally expressly forbidden except when, under exceptional circumstances, not to do so would endanger one's life, such as if in a desert or such like one was dying of hunger and nothing was available but carrion.

Then he would be allowed to eat only the minimum amount to save himself from death, but not to eat to be satiated]. When the people saw that Islam is merciful and that it does not execute, confiscate, torture, imprison or banish they were naturally attracted to it. The Prophet of Islam and Imam Ali adopted this policy even when they were able to be severe and violent. Instead, they preferred to be kind and clement and forgiving even towards the criminals as can be found in many well- known accounts.

The Islamic government should also be a paradigm in granting freedoms to Islamic political parties and enhancing the progress of the people and should not interfere in the affairs of the people. Not in their commerce, their agriculture, their manufacturing, their travelling, their dwelling, in expressing their opinions, in their free association, in their writing, their teaching. Were the Islamic government to be a paradigm to this extent, today it would surely attract the eyes of the world to its excellent qualities just as the eyes of the world are still attracted to the achievements and characteristics of the Prophet Muhammad and Imam Ali.

In the Eyes of His Opponents

It is related that Abdullah ibn Abbas said: 'A group of infidels, who had formed a pact by swearing to oppose the Prophet, met at sunset at the Ka'bah129 and said to each other:

129 Ka'bah is the symbolic House of God located in the holy city of Mecca, which was first built by the Prophet Adam. On instruction from the

'Send word to Muhammad and speak to him and argue with him until you leave him no excuse. So they sent someone who said to him: 'The nobles of your tribe have met so that they may address you so come to them.'

The Messenger of God came to them, while he was concerned for them; that they be guided and it was heavy upon him that they suffered [by virtue of being non-believers], then he sat with them.

They said: 'O Muhammad, we have sent for you so that we may address you. By God, we do not know of a man of the Arabs who has done to his tribe what you have done. You have insulted our forefathers, criticised our religion, slandered our gods, discredited our dreams, and shattered our unity. No mean deed remains which you have not done to us. If you have come with this speech seeking wealth then we will gather wealth for you until you are the wealthiest amongst us. If you seek rank with it then we will make you our chief. If you seek kingship then we will make you a king. If the Jinn that have possessed you have overcome you then we will pay for treatment until you are relieved of it. If you want a wife then we will marry you to the most beautiful girl of all the Arabs.'

The Messenger of God said to them: 'It is not like you say. I have not come to you with what I have come with, seeking wealth or honour or kingdom, but God has sent me to you as a Messenger and has sent down to me a book and has ordered that I be a herald of glad tidings and a warner. I have delivered the messages of my Lord and given you good

Almighty the House was later renovated by the Prophet Abraham. Some of the most important Hajj rituals are performed in the Grand Mosque that encompasses the Ka'bah, which includes circumambulation around it.

counsel. If you accept what I have brought then that will be to your good fortune in this world and the next, but if you reject then I will wait for the command of God and until He judges between me and you.'

They said: 'O Muhammad, if you will not accept what we have offered, then you know that there are none whose land is less constrained than ours or with less water or with a more difficult life, so ask your Lord who has sent you with what he has sent you to take away these mountains from us which confine us so that our land may be flat and let your Lord make rivers like those of Syria erupt in the land and let Him send back to us your forefathers including Qusayy ibn Kilab who was a master of truth so that we may ask him whether what you say is true or false. If they confirm you are truthful and you do as we ask then we will believe you and by this we will recognise your station in the sight of God and that he has sent you as a Messenger as you say.'

The Messenger of God said: 'It is not with this that I have been sent to you. I have only come to you from God with what He has sent me for and I have delivered to you that which I have been sent with. If you accept then it will be to your good fortune in this world and the next and if you reject then I will wait for the command of God and until He judges between me and you.'

They said: 'If you will not do this then choose between [the following]. Ask your Lord to send an angel who will confirm what you say and will repel us from you, and if not, then let Him make for you gardens and palaces and treasures of gold and silver which will relieve you of what we see you seeking; for you stand in the markets seeking a livelihood like the rest of us. By this we can recognise your virtue and station from your Lord if you are a messenger as you claim.'

The Prophet said: 'It is not for me to do this, I do not ask from my Lord but He is the one who has sent me as a bringer of tidings and as a warner and if you accept then that will be to your good fortune in this world and the next, and if you reject, then I will persevere by the command of God, and until he judges between me and you.'

They said: 'Then bring the sky down upon our heads as you have claimed that your Lord can do if he wishes.'

The Prophet said: 'That is for God, if He wishes to do that with you then He will.'

They said: 'O Muhammad, then your Lord did not know that we were going to sit with you and ask you what we have asked you so that He might teach you what you should do to divert us, or inform you what He would be doing to us if we do not accept what you have been sent to us with. We have heard that this is taught to you by a man in al-Yamamah named 'al-Rahman'. By God, we will never believe in this 'al-Rahman' ever. We have warned you O Muhammad, by God, we will not let you be for what you have done to us until we destroy you or you destroy us.'

Then the Messenger of God rose and left them for his family in sorrow and sadness for them. Then Nadr ibn Harith ibn Kaldah got up and said, "O Quraysh! By God you are gripped with an issue that you have not found a solution for. While Muhammad was a young man he was the most pleasant amongst you, the most truthful in speech, and the most trustworthy of all amongst you . . . he was so until you started to see the grey hair in his beard, and then he came with what he has come to you with. You said he is a sorcerer, but by God, he is not so, for we have seen the sorcerers and we know the traits and tricks. Then you said he is a poet, whereas we have heard the poems and their various categories. Then you said he is crazy, but by God, he is not mad for we have seen madness . . . O Quraysh! Look into this affair of yours, for by God a matter of great importance has descended upon you.

Conducts and Strategies of Battle

The Prophet used to consult his companions in battle and meeting the enemy and the choice of positions. One of the companions related: 'I have not seen anyone who consults his companions more than the Messenger of God.' He used to stay in the rear guard when marching to urge on the weak ones and to seat behind him those who became detached from the main force. He was most attentive to his companions during marching.

If he wished to make an excursion he would keep it a secret and make a diversion so that the killing would be kept to a minimum. He would send out reconnaissance and advance parties and post sentries.

Whenever he faced the enemy he would stop to pray to God and ask for His succour. He and his companions would invoke the name of God much and lower their voices.

When the blows intensified the others would take him as a shield. As mentioned in nahj al-balaghah, Imam Ali says: 'In the heat of the battle we would shield ourselves with the Messenger of God for no-one was closer to the enemy then he was.'

He was always the closest of his men to the enemy. The Commander of the Faithful Imam Ali is quoted as having said: 'The Apostle of God forbade the use of poison against the Polytheists.' 130

On the way to a sortie the Messenger of God and his companions passed near by the lands of Ashja' and the Damrah tribe. There was already a state of truce between him and the Damrah.

The companions said to the Messenger of God: 'O Messenger of God, the Damrah are near to us and we fear that they will cross us on the way to Medina or assist the Quraysh against us, so we should attack them.'

The Messenger of God said: 'Not at all, they are the most respectful of the Arabs to their parents and the best in maintaining the bonds of kinship and most honest in fulfilling their promises.'

If he sent out a troop he would enjoin upon them fear of God and say: 'Go in the name of God and fight those who deny God. Do not mutilate and do not betray and do not kill children, women, and old men.'

He would also say: 'Go in the name of God and in the way of God and upon the religion of the Apostle of God. Do not plunder and do not mutilate and do not be treacherous and do not kill old men or children or women. Do not cut down trees except when forced to do so. And if any man of the Muslims be he of low or high rank gives respite to any of the Polytheists then he has sanctuary so that he may hear the 130 bi9"r al-anw"r, vol. 19, p. 177, 9ad:th 23

word of God. If he then follows you then he is your brother in faith and if he refuses then send him away in safety, and seek the aid of God.'131 During battle he would give his men special code words and signals so that they would be known when they spoke.

He used to order the commanders of his troops to invite the enemy to Islam and migration132, or Islam only so that they would be like the Bedouins who did not have a share in the spoils of war, or to ask them to pay the Jizyah tax. If they agreed this would be accepted from them. If not, then he should seek help from God and fight them.

If he won the day he would send out a herald and gather all the booty. He would begin with the things that had been pillaged and would return them to their rightful owners. Then he would take out a fifth (khums) of what was left and would use it for the benefit of the Muslims as instructed by the Almighty. Then he would use some of the rest for those who did not have a normal share like the women and the children and the servants. Then he would distribute the remaining bulk equally amongst the army: a horseman would get three shares, one for himself and two for his horse and the foot soldier would get one share. He would treat the strong and the weak alike in the share of the spoils except in the share of public estates.

131 bi9"r al-anw"r; vol.19, p.177, 9ad:th 21. 132 i.e. to migrate to Muslim land with centres of excellence to learn more about Islam.