Commemorating prophet of love on the month of his birthday.He epitomized love and compassion for all.
By Grace Mubashir
The last two verses of the Qur’an chapter of Tawbah introduce the Holy Prophet heartily. The Holy Prophet was making life easier for both believers and non-believers. There was nothing from the Holy Prophet that caused hardship to anyone. Not to cause trouble, fight or kill others. The Holy Prophet’s position is to do as much as possible to guide people in this world and in the hereafter. Many verses in the Holy Qur’an (Sallallahu Alaihi Wasallam) state this.
That presence is the blessing of the world. If he had been hard-hearted, the people would have stayed away from there. The heart was pure. No prophet in the world has ever come with a hard heart. Thus preaching is not possible. It is not the style of Islam. Peace is the path of religion. Islam is about love and tolerance. Such was the life of the Holy Prophet.
Look at Medina. That time There are Jews and there are unbelievers. Holy Prophet organizes the way to include them.
The Secret War of the Orientalists
That personality is acceptable to all. He is the protector of everyone’s rights. And it is undeniable. It was the Orientalists who first introduced Rasool as a mighty and fanatic. It is their need. After the Crusades, they wondered how they could disparage without evidence. Those thoughts were fuelled by those who appeared to reform Islam. But mainstream Muslim studies and historiography were very different. Even in the face of war, he has shown caution to ensure extreme tolerance and to give consideration to children, women, old people, environment etc. In a situation where children have been killed, Rasool warns those who ask if they are not the children of an unbeliever. Holy Prophet feels pain when trees and plants are destroyed. That pain is also the pain of those who support the Holy Prophet.
Rahmatunlil Alameen is an underlining Quranic expression. The intention is to bless the entire world. The word Alam includes everything other than Allah.
The enemies of Islam
Yet Islam grew stronger. Those who realized that they could not ideologically defeat Islam and break the confidence of the Muslims, started insulting the Holy Prophet personally. He raised new kinds of allegations that none of his contemporaries had raised.
Allegations of being a drunkard and a pedophile come centuries later. This fact alone is enough to understand the contradiction in it. These allegations are made to attack Rasool personally. It is followed by accusations of bigotry and warmongering. None of Rasool’s contemporaries were called war-thirsty.
The concept of Rahmatulil Alameen is very easy to understand. It can be seen throughout life. The society at that time was very stubborn and showed hooliganism. The Holy Prophet lived in a completely different way in that society and enlightened them. Is it not possible to be an idea propagandist who behaves rudely in front of a society where there was no justice in dealings and in life? The blessing of the Qur’an as the blessing of the world has been realized with life.
Anti-Islamists make accusations based on certain circumstances. Organizations such as the Popular Front have adopted the method of presenting Rasool’s peace orientation and his rare reactions in critical situations. It was even evident in their recent campaign.
There are some histories that we hear. It is narrated that the Prophet visited the woman who threw dirt on the Prophet’s body when he heard that she was sick. They are spreading the word that it is fabricated. Likewise they deny many of the histories that introduce tolerant prophets. Is it necessary? History has it that Abu Lahab’s wife made the Holy Prophet suffer like this. How did the Holy Prophet respond to that? The Holy Prophet does not reply even when there are constant slanderous attacks. The Qur’an gives the answer. Looking at it, it cannot be said that the history of the Jewish woman is fabricated. At the same time, it can be said that it was not quoted with qualifications. Fabrication and non-qualification are not the same thing. The eagerness to deny many histories of tolerance is not well-intentioned; The tendency to reject and deny historical events unfavourable to them cannot be spared.
Retreats for Peace
This is the one hundred and eleventh chapter. Abu Lahab and his wife have been behind the brutal attacks, cursing, and keeping family members away from the Prophet since the Holy Prophet started his preaching. Yet the Holy Prophet did not curse with his own tongue. He recited the words of Allah. It is not a prayer. It is the announcement that Allah has destroyed.
The campaigns of those who turn Islam into a military system can be refuted very accurately in every context of the Prophet’s life. The Treaty of Hudaibiyah occurs in the 6th century Hijra. It is an agreement made by the Holy Prophet with his fierce opponents. The other side insisted that it cannot be written as ‘Messenger of Allah’ when it is written that the Messenger of Allah is a contract with Prophet Muhammad. When Ali felt that he should write in the same way and expressed it through his body language, the Holy Prophet himself bought a pen and corrected it and said ‘Agreement with Muhammad’.
This was six years after the formation of a kingdom in Madinah. It is at that juncture that the terms are written in a way that appears to give way. Not only where the name is written, When Suhail, who is in the opposition, says to write “Umrah this year” instead of “Umrah this year”, Rasool gives in to that too. Holy Prophet is giving any amount for peace. None of this is flimsy or fabricated history. Scientifically cited in Sahih al-Bukhari.
In the last verse of the Taubah chapter mentioned at the beginning of the article, it is said what was the nature and attitude of the Holy Prophet. See the constructive work done by Rasool; Allowing the good that people want. Removes impurities. Jews and Christians who are well versed in the Torah and Injil are more familiar with this Prophet than their children. We have before us the opinions of the ancient priests Bahira and Nastura. History has their discoveries that he is the same prophet mentioned in the Vedas. They understand the Prophet from the Old Vedas.
Salmanul Farisi and Abdullahibn Salam accepted Islam as Prophets seen in the Old Testament. Rasool says that I have been appointed for the complete realization of the best character. Along with that, he stood with the problems of the people of all times. That is what the Qur’an later said, when asked if they are prophets, they are those who take down the burdens of people. That they are helping to overcome various problems and crises that people are facing. From all this, Rasool’s mission and position are clear.
One may recall the experience of Abu Jandal coming to Madinah after the Treaty of Hudaibiyah. The agreement was that whoever came from Makkah to Madinah should be sent back. But whoever comes from Medina will not be sent back. There Rasool bows down painfully to keep the contract. Later they broke the truce. With that, their very existence was threatened.
Medina; Safe for opponents too
Abu Sufyan, a fierce opponent of the Holy Prophet, is coming to Medina. How dare he come to Medina. Especially in the aftermath of the battles of Badr and Uhd. It is coming again for peace seeing Siddique. Seeing Umm Habiba. Looking for some way to restore peace with all of them. Abu Sufyan is a declared enemy of Islam. The main opponent of the Muslims who led the Meccans after Abu Jahl. Yet Abu Sufyan had the courage to come to Medina! If the position of Islam is that the enemy can be dealt with wherever he is found, as some say, can Abu Sufyan enter Madinah in this case? The Prophet is not the only one in Madinah. All his followers are there. Abu Sufyan does not fear that someone from among them will attack him if he gets in front of him. Abu Sufyan knew very well that this was not the way of the Prophet and his Companions. If we examine the issues in this historical background, we will get more clarity.
In Islam, hostility and killing are practiced only during face-to-face combat. It cannot be seen that arms were taken or that there was a conflict except during armed conflict. Otherwise, acts of revenge are not found in Islam. That is how the Prophet molded the society. The Prophet’s example is to show justice even to enemies. You can see that way in talking and interacting with them. It is the experience of many who came from Makkah to Madinah. Did the enemies also know these positions? That is why they come to Madinah fearlessly. Were they certain that the feud would not end in any way? Let’s say. If we understand the basis of what the Prophet used to do, we will get more clarity. While studying the wars and history of progress in the world, the goal is either the development of the nation, or revenge against another nation. Or there will be animosity of one group of people or hostility towards another group of people. For such things, there have been military movements in the world at different times. The Holy Prophet came to educate and guide the human society in order to succeed in both worlds. That is the Messenger’s mission. Dharma is culture building and social welfare. The Holy Prophet had no desire to be the ruler of a country, except for the necessary defences to remove obstacles in the way. No grudge against another country. Or revenge against another nation may be the goal. Or there will be animosity of one group of people or hostility towards another group of people. That is the Messenger’s mission. Dharma is culture building and social welfare. The Holy Prophet had no desire to be the ruler of a country, except for the necessary defences to remove obstacles in the way. No grudge against another country.
Abul Hasan Ali Nadvi writes: An important reason why the bighorns of the sixth century opposed the Prophet was their wealth and arrogance. They protected slaves, worked with slaves, and boasted of having a large number of slaves. The reason for opposing the Prophet is sometimes more than polytheism, because he takes the slaves by the hand and brings them to freedom and elevation and eliminates the high and lows here.
If the Prophet had not protected people like Bilal and had only spoken ideals, there would not have been so much of a problem for the monopoly class there. Ultimately, the problem is that Rasool questioned the authenticity.
As a basis for understanding Rasool, the conversation between King Hyrqal and Abu Sufyan seems useful. In the said conversation, the King is asking Abu Sufyan precisely about the Holy Prophet. Emperor Hyrchal asks: Were any of the Prophet’s fathers kings? Do the elite or the weak join the gang? Are people increasing or decreasing? Has anyone left the religion against this religion, and has he lied to you? Used to cheat? Abu Sufyan’s answer to these questions: He enjoins to do good, to add family ties, and to tell the truth. He is not a man of royal blood but is followed by the weak, and no one is mistaken about him. Abu Sufyan later says, ‘Now we have an agreement between him and us. I don’t know if that contract will be violated.’ This was only a word deliberately inserted to get a negative image about the Holy Prophet.
Abu Sufyan never gets a chance to speak his mind. Abu Sufyan used this opportunity. Rasool upheld honesty and values that even his enemies could not deny. When we understand that, the idea we intend will become clear again.
It can be understood from the words of Abu Sufyan that what the Holy Prophet tried to establish and that he fully followed it in his life. The Holy Prophet’s mission is to generate and apply constructive thinking about what people should do for the betterment.
Many of the people of that time were caught in many traps. Then they need processing/redemption. For that they should be filled with knowledge. So they are given knowledge. Culture and knowledge combine to form a human society. The Holy Prophet addressed everything that is against humanity, against humanity, against love, against values, step by step. When we realize that this is how the Holy Prophet was, we can understand that all the struggles that take place during that life or later are due to inevitable reasons.
The Holy Prophet was with the weak. He spoke for the weak. The Prophet was against those who opposed human values. The people of those days were strong. They have power, athleticism and wealth. To maintain a society like this, force has to be used at times. That force cannot be avoided. The worshipers of evil had to be arrested in order to establish good. Rather, it was not the way of the Holy Prophet (Sallallahu Alaihi Wasallam) to catch and kill on sight, and to take evil ways for it.
Companion Ja’far gave a lecture in the palace of King Najashi in history. Each and every number mentioned in it clarifies the transparency of the Holy Prophet’s work. When they stood decisively against the Holy Prophet and his companions and they themselves prepared the ground for an armed conflict, they resorted to defense in order to protect the right to exist. Remember that too after ten years of intense suffering in Makkah. The suggestion that you should not desire war may also be added at this point.
Is it revenge?
See, in the fifth year of the Hijra there was a severe famine in Makkah. The Battle of Badr and the Battle of Uhad are past. Even the rich including Abu Sufyan were shaken. Children are crying. The Holy Prophet knew that the people were suffering without food. What should Rasool have done then? Shib Abi twalib didn’t think that those who starved him and his family for three years and fed them greens should suffer. If you are vindictive, say so. But that’s not what happened. The Holy Prophet collected as much food as he could get from Madinah and sent it to Makkah in the possession of Amrubn Umayyah . It is attributed to Abu Sufyan. Abu Sufyan is grateful for that generosity. This event takes place before the Treaty of Hudaybiyah.
Similarly, there is another case, the incident related to the Islamization of Sumamah. On one occasion, the Holy Prophet had announced the death penalty against Sumama. There is a reason to declare it so. He used to brutally kill all the believers who came to Yamama, the territory of Sumama. Sumama is a man who used the power of the tribe to kill Muslims for no reason. He was so angry with the Holy Prophet. Meanwhile, Zumama is caught unexpectedly at the Medina border. His compatriots catch him without knowing that he is Sumama. The Holy Prophet identifies himself as Sumama. Although the death sentence was imposed, Sumama’s sentence was not carried out. When he was convinced that there would be a change of heart, he would be taken hostage and released after three days. There is no force. Something is not left unsettled. Sumama says he can give anything. Holy Prophet does not demand anything. Sumama was released and accepted Islam. Returning to Yamama, Sumama converted his entire tribe to Islam.
He used to send grain to Makkah. He informed the Makkans in writing that they would not send grain from Yamama to Makkah, who continued to torture and torture the Holy Prophet. Despite various conciliatory talks, Sumama did not relent. Seeing that there was no other way, the Meccans came to the Holy Prophet. spoke As soon as he got the information, the Holy Prophet wrote a letter to Sumama. Do not take revenge on Makkah, do not deny the grain, and deliver it as before. Sumama accepted the proposal. It was the perfect time for revenge. Capitalizing on that occasion, The Holy Prophet used it constructively. That is a great message. Abu Sufyan was the leader of the Meccans. What if the Holy Prophet did not show his face to Abu Sufyan when it comes to peace talks and so on? His leadership position in Mecca itself would be in the balance. Because it was a political crisis that the Meccans might have dealt with Abu Sufyan. The Holy Prophet does not see the food shortage phase as a political contest.
There is another incident of Suhail-ibn Amr . He was captured in a battle. On his way back from the battle, Umar asks Suhail to have his teeth knocked out. Holy Prophet says that I will not let him go. It is said that I do not like mutilation and if I mutilate Allah will mutilate me. A time will come. The Holy Prophet also says that Suhail Bnu’amr will speak for this religion on that day. The Holy Prophet said that he would not allow him to be mutilated in the case of Suhail, who was igniting enmity against the Prophet and the Muslims.
Remember also the Makkah Victory. Umair and Swafwan were friends. Swafwan tells Umayr to kill the Holy Prophet. He is told to leave his family and relationship and take on Umair’s responsibilities instead. Later Maka forgives everyone during victory. Swafwan was trying to escape without being made to believe it. I decided to leave the country saying that no matter who forgives me, the Prophet will not forgive me, I have done so much. He ran to the coast. Umayr came to the Prophet and asked if he would forgive Swafwan. The Holy Prophet said that Swafwan is sorry. Swafwan will not believe this information. Umair said that he needed some proof for that. Prophets took off their turbans. Umayr went to Swafwan with the turban of Rasool. Still didn’t believe. When he was brought back after being persuaded, Swafwan called out from a distance and asked, “Will you punish me?” He believed it after Rasool replied. The Prophets spoke to Safwan about coming to Islam. Swafwan asked me to have time too. The history is that the requested time was granted. He could have been killed there. They could convert by force. It did not happen. Swafwan relented. It should be remembered that these benefits are granted to the person who committed the attempted murder.
Armed for defence
and affectionate When Umar reaches the Muslim camp, Umar is very angry. Umar says that he is the enemy of Allah and has come with evil intentions. It was this Umair that the Holy Prophet asked to release. The Holy Prophet calls Umair to his side and asks for the news of Swafwan. Umair says that you can do whatever you want with us, O Prophet. “Umair himself reminded us that we are all the ones who unleashed violence by impersonating you.” Umayr and later Swafwan accept Islam through the virtue of Holy Prophet.
All of them were avowed enemies of the Muslims. Holy Prophet knew that he was coming to kill. That is why he asked, “Isn’t that what Swafwan and you talked about today?” Umair came with a sword.
The decision to not fight for ten years is a big deal. See, Sumaiya Bivi was treated very cruelly by her enemies. The Holy Prophet saw Yasir and Ammar being beaten and knew the pain they were going through. How can you forget all this? The torture that Bilal received will not go away from his mind. The society that led all that has been pardoned. That one chapter alone is enough to realize the generosity of the Holy Prophet’s heart. Make the enemy think with love; What a heart-warming approach. The enemy and society will be saved. To make him the centre of good is more powerful than to destroy someone who is the center of evil.
What method was adopted in the wars in which Jihad was necessary? In isolated cases, killing or taking revenge was not allowed if one of the enemy was found somewhere. That is why Abu Sufyan was able to come to Medina.
Every war happens after many attempts to resolve the problems amicably. What is the sense of justice to be observed in the situation of war?
Let’s say, with those who started the war. There are two categories. One is with those who started war against the Muslims. The second is with the communalist who wants to fight the Muslims and is eager to attack the Muslims. There is no other Jihad concept in Islam other than these two methods. The first part of this is exactly what Tuhfa says: Iqamat al-Dalil (recognition which can be translated as idea release) is the goal. Jihad was forbidden before Hijrah. The first commandments were to instruct, warn and forgive hardships to the Prophet. Jihad should not be done if Iqamat al-Dalil is possible. The interest in the compulsion of Jihad is the compulsion of the media of Jihad. Its intentions may never be realized. The purpose of Qital (battle) is to facilitate the path of virtue for people. Shahadat (blood witness) is not the goal. Killing the kafir is not the goal. If the way of Hidayat (guidance) can be proved by Iqamat al-Dalil, then Iqamat al-Dalil is better than Jihad. Ensuring the independent life of Muslims. Fight the people who started fighting here in this sense. Some spread that after Rasool reached Madinah, there was war all the time. Not really. Instead of the Hudaibiya truce, the Meccans could have been fought. Holy Prophet did not. The Prophet (peace be upon him) accepted the magnanimity of pardoning them all.
The fallen sword
Recently, there was a presentation where he took the sword from the person who pointed it at him and asked ‘who will save you’? In fact, the premise is being forgotten in the question. But the Holy Prophet will not forget the premises like that. It is inconceivable that the sword was taken and asked a little more harshly. When Rasool asks that question, a person who trembles with fear, how can you answer that there is no one better than you? It’s a friendly comment like you’re so polite, I won’t do any of these things. All subsequent events contradict the interpretation that Rasool acted with vindictive intelligence. He is sent away, he goes back. All this is against the idea that the Prophet takes revenge. Discretion in words is important even when dealing with enemies. That is what Rasool did. Preachers never forget that.
It was while Rasool was in the mosque that Zaydubnu Sa’na came to recover the debt before going on holiday. Nabi’s turban and sleeve were taken. Abu Bakr Siddique , Umar and Ali are all in the audience. The Holy Prophet did not agree to respond to any of them. His way is love, not vengeance.
Umayr ibn Amt said a word that the Arabs used to address at that time, meaning good morning. Then the Prophet said to Umayr: “Allah has given us a good admonition, which is better than what you said.” It means ‘may you be saved’. Not to punish, but to save.
Rasool objected to the words black and fat. It hasn’t been long since the modern world criminalized body shaming. But over the centuries Rasool has denied it.
Overnight treks through the Rasool desert are discouraged by landowners . It says that camels wander through the desert at night. It is their time. So do not travel at that time. If you are going, you should go quickly. Earth belongs to other creatures too. The Holy Prophet said the same about water.
Rasool teaches that each species is a separate community. It sends a clear message to the world that they too are heirs of the earth. It is not a common people’s view. In those words, man must give up at some place and at some time for the sake of the fellow heirs of the earth. Treat other beings as they should be treated.
As soon as he came to Madinah, Rasool visited all the gardens in Madinah. Talking to the workers there. Asking about difficulties in the field of work. Then the employers are asked to pay decent wages. Sufficient food is prescribed. Then inquired about the animals used in workplaces. It is said that animals should be fed on time. It is advised not to do heavy work. If they feel tired, they are encouraged to rest. It is warned not to work continuously. Has anyone in the world treated animals with such tenderness before?
Companion Abu Darda’ used to go to the camel’s den when death was imminent and speak. O camel don’t complain about me to Allah. I have not put a burden on your back beyond what you can handle. How great is the culture that has formed a follower who talks to a pet like if you complain about me to Allah, I will fail and my case will be in trouble!
Endless Expressions
There are many people who loved Holy Prophet. They must have tried to copy that life. There are spiritual masters like Rifa’i Shaikh. They must have got the broadness of heart, model for construction work, enthusiasm, and energy from the life of Holy Prophet. Thus the life of Holy Prophet remains as a resource for thousands.
Whatever way of life the later people have adopted, or whatever example any of the followers of the Holy Prophet have set, it is all an expression of the life of the Messenger. All light emanates from Rasool (pbuh).
It is the interest of those who misrepresent the Prophet’s life to extinguish this light. There are those interested within and outside of Islam. Carve out a prophet to suit their agendas.
Like the extremists who appear in the Muslim address, the radical Islamophobic movements constantly try to disparage the Messenger. Indian Islamophobia has become a one-sided critique of Islam. Instead of being seekers of truth, rationalists have evolved to co-opt any fiction to establish their irreligious identity. They are guided by the childish thinking that insulting the Prophet is enough to destroy Islam.
