Al-Ameen: Building Bridges to Peace (PDF)

for Building Bridges and Breaking Barriers to Peace from the Life of P rophet MUHAMMAD (pbuh) DA'WAH INSTITUTE OF NIGERIA for Building Bridges and Breaking Barriers to Peace from the Life of P rophet MUHAMMAD (pbuh) DA'WAH INSTITUTE OF NIGERIA First published in Nigeria, ISBN: 978 – 978 – 54888 – 3 – 8 Copyright © Islamic Education Trust, 2019/1440AH. All rights reserved. No part of this work may be reproduced in any form, and in any language, without prior written permission from the publisher. Published by: Da'wah Institute of Nigeria (DIN), Islamic Education Trust Headquarters, PMB 229, Ilmi Avenue, Intermediate Housing Estate, Minna, Niger State, Nigeria. +234-803-600-5535, +234-818-102-2146 E-mail: [email protected] Website: www.dawahinstitute.org Printed in Nigeria by Amal Printing Press 08033025943, 08023640013 ii Endorsements “We thank Allah that He gave the team who worked on this research plenty of Hikmah (wisdom) which manifests in the comprehensive and integrative approach that they took to the Seerah or history of the Prophet (p). #is research overcame three major problems that we face when we deal with the books of Seerah: First is the lack of relating the Seerah to the Qur'an. Even though the Quran is the number one source of Seerah, it is o&en ignored or marginalized in Seerah studies. #is is a problem that this research overcame Alhamdulillah. #e second is the problem of fragmented Hadith. Hadith is usually narrated in a sentence or two and rarely relates to a story or context. However, this research integrates hadith in the wider context and explains the relevant stories. Lastly, Seerah books usually focus on the events, especially battles and wars, and rarely oﬀer analysis that relates the events or battles with their historical context and the higher moral objectives of Jihad. #is research brilliantly overcomes this shortcoming. Jazakom Allah Kheir. Alhamdulillah.” Prof. Jasser Auda, Professor of Maqasid al-Shari'ah President, Maqasid Institute (www.maqasid.org) Head of Da'wah, International Union of Muslim Scholars iii “#is book 'Al-Ameen' couldn't have come at a better time than now, when the world is faced with challenges of misinformation about Islam exacerbated by media and misguided violent extremists claiming to represent Islam… A well-researched and well-written document, this book is timely, rich, valuable and therefore highly recommended for both Muslims and non-Muslims interested in knowing the true nature of Islam and its Prophet (p) in terms of peace building.” Prof. Usman A. El-Nafaty, Department of Chemical Engineering, Abubakar Tafawa Balewa University, Bauchi. “#is work is an intrepid attempt at identifying the potholes and mines that drive society apart. It is a courageous attempt at destroying the patrimony of prejudice and hatred which are alien to the religion of Islam…#e salvi% c relevance of this work lies in our readiness not just to subscribe to what it tells us, but our commitment to drive it for the good of humanity. I recommend it to all.” Barrister Nurudeen Asunogie, Former National Amir (President), Muslim Students Society of Nigeria (MSSN), Benin. “#e book 'AL-AMEEN' is a game changer for both teachers and students of the Prophetic biography. It is a great contribution to the library of Islamic Studies that will iv undoubtedly be celebrated by future generations. Whether for a scholar of the Prophet's life or a reader looking into it for the % rst time, this book is a resource of unprecedented richness and easy access. #e work that went into it is tremendous, and the result is stunning in its quality, accuracy and clarity. Many biographies of the Prophet Muhammad (Peace be upon him) have appeared in recent years. None, however, display the scholarly depth, methodological precision and factual clarity of Da'wah Institute of Nigeria's 'AL-AMEEN'… Indeed, the book contains convincing arguments for whomsoever Allah, the Almighty wishes guidance...” Imam Murtada Muhammad Gusau, Chief Imam, Sahabah Mosque; and Director, Nagazi-Uvete Islamic Center, Okene, Kogi State, Nigeria. “Al-Ameen is indeed a book that will bring a paradigm shi& in inter and intra religious relations, not only in Nigeria but globally. It provides an answer to religious bigotry by interrogating and demolishing the arguments for violent extremism with Qur'anic scriptural evidence supported by examples from the life of the Prophet (pbuh). “#is book has boundless potentials to change the attitude among the youth of both religions, to create a platform for mutual understanding, respect and peaceful co-existence. I recommend it for adoption in Nigerian Secondary Schools and for use among Christian and Muslim Youth Organizations. v “I heartily commend the Da'wah Institute of Nigeria for a well-researched work that will go a long way in building bridges across religious divides.” Hajiah Halimah Jibril, National Ameerah (President), Federation of Muslim Women's Associations in Nigeria (FOMWAN) “#ese research publications (from the Da'wah Institute of Nigeria) provide, undoubtedly, extremely re% ned perspectives going back to the roots of the teachings of Islam and positioning themselves as valuable tools for Imams and preachers to % ght extremism and correct commonly held erroneous beliefs. “#e present book is an in-depth research, mined from the very roots of Islamic history, speci% cally, Prophet Muhammad's personal dealings, commands, and examples between himself and the infant community he was building on one hand, and the non-Muslims on another. #e information is % nely presented in most useful perspectives that immediately clears the clog in hitherto wrongly held understanding. Some of the diﬃcult topics for the Muslim preacher of the modern day include many of the topics discussed here. #e issue of Prophet's dealing with the Jewish communities of Medina, particularly the Banu Qurayzah, is notoriously being feasted upon by western writers as a dark handle to ridicule Islam. #is book has unearthed the historical facts that explain these issue succinctly and reasonably; and in an amazing way! vi “I would readily recommend that this book should be taught in our schools as part of the civic education subjects and as part of courses for prospective Imams. Consequently, I strongly believe that this book should be read and used as frequently as possible and, as guidance for sermons, outreach engagements, friendly discourses, during family gatherings, etc.” Kadi Aminu Saadu Sharia Court of Appeal of Federal Capital of Territory, Abuja. “#is book 'Al-Ameen' is a very concise presentation of what the Noble Prophet (SAWS) stood for, and a clear demonstration and con% rmation of the saying of Allah "And verily, you (O Muhammad are on an exalted (standard of) character.” (Qur'an 68:4). #e handy nature of the book, coupled with the implications that are presented a&er each narrative makes the book easily comprehensible and makes it stand out as a good instructional material. “Needless to say that imbibing all the characters of the Prophet (SAWS) as exempli% ed in the book would go a long way in fostering better interfaith relations in a multi-religious society like Nigeria. #is is in no way an attempt to give the book a local status, far from it, the teachings therein are global centered, and moreover, the Prophet (SAWS) was sent as a mercy to the entire mankind and not just a section of it.” Imam Morufu Onike Abdul-Azeez Chief Missioner, Nasrullahi-l-Fathi Society (NASFAT) Worldwide. vii “#is manuscript and book in the making inshaa-Allah, by the virtue of its content, is thought provoking and can adequately serve in straightening the crooked understanding of our sacrosanct textual proofs that have been manipulated – and are still being manipulated by extremists in the name of scholarship. “#e book is timely relevant and relevantly timely. In the light of this, I recommend it to be read and understood and explained to all and sundry.” Shaykh Abuu Aasim, Muhammad Bin Uthman, !e Imam and Khatiib of Sahaabah Masjid, Kundila-Kano. “#is excellent and engaging book, worthy of multiple readings, and useful as a teaching aid, is full of learning and challenging inquiry. With inspiring lessons drawn majorly from the life of the best man who ever lived, Muslims are reminded, while people of other faiths are educated, that Islam emphasizes peaceful and harmonious relations between its adherents and other members of the humankind family.” Mallam Muhammad Lawal Maidoki, Engr. Tech., President, Da'wah Coordination Council of Nigeria viii Contents Endorsements … … … … iii Acknowledgments … … … … xiii Preface … … … … … xvi P I Peacebuilding from the Life of the Prophet (p) and His Companions … … … 1 T O Respect, Fairness And Justice … … … 2 Case 1: #e Prophet (p) Stood For Funeral Processions of Non-Muslims… … … 2 Case 2: #e Prophet (p) Ruled Justly in Favour of a Jew, against a Muslim … … … 5 Case 3: #e Prophet (p) Refused to Punish Non-Muslims without Suﬃcient Evidence … … 9 Case 4: #e Prophet (p) Condemned the Killing of Civilians, Even during War … … … 13 Discussion Questions … … … 16 T T Maintaining Good Relations With Non-Muslims… 18 Case 5: #e Prophet’s (p) Character as Testi% ed by Non-Muslims … … … … 18 ix Case 6: Strengthening Ties of Kinship with Non-Muslim Relatives … … … 25 Case 7: #e Prophet (p) Visited the Sick among Non-Muslims … … … 31 Case 8: #e Prophet (p) and Others Gave and Accepted Gi&s from Non-Muslims … … 34 Discussion Questions … … … 42 T T Forgiveness, Tolerance and Magnanimity … … 43 Case 9: #e Prophet (p) Forgave the Jewish Lady who Poisoned Him … … … 43 Case 10: #e Prophet (p) Pardoned the Bedouin who Wanted to Kill Him … … … 48 Case 11: #e Prophet (p) Forgave the Quraysh A&er the Conquest of Mecca … … … 52 Case 12: #e Prophet (p) Forgave the Harsh Treatment by the People of Ta’if … … … 55 Case 13: #e Prophet’s (p) Forgiveness of, and Praying for Suraqa bin Malik … … … 59 Case 14: #e Prophet’s (p) Tolerance for a Jewish Rabbi’s Rash Behaviour … … … 61 Case 15: #e Prophet’s (p) Praying for His Enemies Even During a Battle … … … … 64 Discussion Questions … … … 69 x T F Treaties And Alliances … … … 70 Case 16: #e Prophet’s (p) Concessions during the Treaty of Hudaibiyah … … … 70 Case 17: #e Prophet and the Jews of Medina had a Constitution (Sahifah) for Peaceful Coexistence and Mutual Respect of Rights between Muslims and Jews 78 Case 18: #e Prophet (p) Joined and Endorsed a Civil Society Organization (Hilf al-Fudul) … … 83 Discussion Questions … … … 89 T F Intra-faith Relations (Among Muslims) … … 91 Case 19: #e Prophet (p) would Swallow His Anger when Provoked … … … 91 Case 20: #e Prophet (p) Overlooked the Shortcomings of Others … … … 95 Case 21: #e Prophet (p) Forgave Treason … … 97 Case 22: #e Prophet (p) Prayed over Abdullah Bin Ubayy Bin Salul … … … 100 Discussion Questions … … … 102 T S General … … … … … 103 Case 23: Islam Permits Some Interfaith Marriages … 103 xi Case 24: #e Prophet’s (p) Love for His Kind Polytheist Uncle, Abu Talib … … … 107 Case 25: #e Prophet (p) Received and Allowed Non-Muslims in his Mosque in Medina … … 111 Case 26: #e Prophet (p) Received a Loan from a Jew and Gave his Shield as Collateral … … 121 Case 27: #e Prophet (p) Trusted a Non-Muslim with His Life … … … … 124 Discussion Questions … … … 130 P II #e Contexts of Violence and Warfare in the Seerah 131 On the Prophet’s (p) Ghazawat (“raids” or “battles”) and Saraya (“expeditions”) … … … 134 On the Battle of Badr … … … 146 On #e Prophet’s (p) Treatment of the Jews of Medina, especially Banu Qurayzah … … 160 On the Attack on Banu Mustaliq … … 177 On the Conquest of Mecca … … … 183 On the Other Battles that the Prophet (P) Participated in … … … … 188 Discussion Questions … … … 195 Appendix … … … … 197 #e Prophet’s Sahifah … … … 197 xii Acknowledgments Indeed, to Allah belongs all praises and gratitude for making it possible to conceive this book and % nally bringing it to fruition. We thank Him for all His favours, mercies and bounties; and we beseech Him to shower His endless mercy and blessings upon the noble soul of our Prophet Muhammad (p)1, his household, companions and all those who have, and still are following his example till the end of time. Amin. “He who is ungrateful to fellow men, would not be grateful to the Creator”. #us, we wish to express our gratitude to everyone who has contributed in one way or the other to making this book see the light of day. We appreciate the relentless eﬀorts and sacri% ce of the Research and Training Department of the Da'wah Institute of Nigeria – in particular, Muhammad Attahiru Baba-Minna, Isma'il Abdulkadir, and Haleemah Oladamade Ahmad – towards the compilation of this book. We also appreciate the support of some of our other colleagues and staﬀ of the Da'wah Institute of Nigeria – Alhaji Ibrahim Yahya, Alhaji AbdurRaheem Sulyman, Nasir Hussein, Ibrahim Khalil, Al-Hassan Muhammad, Teslim Adeyemo, Jimoh Ibrahim Olalekan, Ibrahim Yusuf and Muhammad Al-Ameen. Further, we value the ever-willing support and typing eﬀorts of Alhaji Aliyu Baddeggi to assist 1 “(p)” in this material stands for “peace be upon him” xiii the research team at all times. It would also be an omission if we did not express our gratitude to all our numerous volunteer trainers, facilitators and trainees of the Da'wah Institute who went through the material as it was being developed, and who made very valuable contributions to its % nal form. We pray Allah to accept your eﬀorts and add it to your scales of good deeds. We commend and appreciate the staﬀ of the Development Initiative of West Africa (DIWA), as well as the management and staﬀ of the Islamic Education Trust (IET) for their various forms of support to the DIN. May Allah strengthen you and accept your strivings. We are deeply grateful to all those scholars and teachers who went through the manuscript and gave wonderful suggestions for improvement; as well as those who endorsed the book. #ese include but are not limited to Prof. Jasser Auda, Prof. Usman A. El-Nafaty, Mallam Nurudeen Asunogie, Imam Murtada Muhammad Gusau, Qadi Aminu Saadu, Imam Morufu Onike Abdul-Azeez, Shaykh Muhammad Bin Uthman, Mallam Muhammad Lawal Maidoki, Hajiyah Halimah Jibril, Sakinah Alhabshi, Tosin Osori and Salatu Sule. Our reviewers gave us a lot of useful feedback, most of which we accepted and made amendments where necessary, while a few were rejected for various reasons. While several attempts were made at ensuring the correctness of the content of this material, we take full responsibility for whatever xiv mistakes remain therein, and pray that Allah forgives us for any oversights. We are profoundly grateful to the founding trustees of the IET, Dr. Sheikh Ahmed Lemu OFR, and Hajiya B. Aisha Lemu MON, as well as all other members of the IET Board of Trustees besides myself – Justice Amina Wambai, Hajiya Hajara Adeola, Prof. Kamaldeen Balogun, Mallam Lawal Maidoki, and Alhaji Arzika Rimau, – for their unrelenting vision towards the advancement of Islam and Muslims and for their continued wise counsel and guidance. May Allah spare your lives and keep your feet % rm on His path. It is unfortunately practically impossible to cite all who deserve mention – but Allah has counted them all. We pray that the reward of whatever good comes from this eﬀort goes to everyone who contributed to it, mentioned here or not. To everyone, we say Jazakum-Allah khayran – May Allah reward and bless you! Wassalamu alaykum wa rahmatullahi wa barakatuhu Muhammad Nuruddeen Lemu, Director, Research and Training, Da'wah Institute of Nigeria (DIN), Islamic Education Trust (IET), Minna. xv Preface Muslims today live in a world where interactions between people of all faiths and nationalities are increasingly commonplace, whether through work, travel, the internet, or otherwise. Many – Muslims and non-Muslims – are of the assumption that Muslims are expected to be in a permanent state of hostility with people of other faiths, as part of the Islamic doctrine. However, a cursory look at the life and ways of the Prophet Muhammad (p) till his death, reveals otherwise. In its attempt to respond to over two hundred (200) extremist narratives, the Da'wah Institute of Nigeria (DIN), Islamic Education Trust, Minna, Nigeria, researched and collated 27 cases of narratives from the Seerah (life history/biography) of the Prophet (p) that serve as counter-narratives against no less than 70% of arguments of violent extremists related to interfaith and intra-faith relations. While many methodologies have been adopted to present the correct position of Islam towards Muslim and non-Muslim relations, this material represents a new dimension to addressing the same issue. It takes the approach of building resilience and preventing violent extremism among Muslim youth through education of pupils, students, parents and teachers, via the presentation of historical narratives from the xvi life of the Prophet Muhammad (p) and his companions. #ese narratives which are non-% ctional real life events, illustrate the beauty and virtues of Islam as taught and practised by Prophet Muhammad (p). It also reveals the ugliness and corruption of faith as represented by the narratives of violent extremists. Most violent extremist Muslims and many who would be convinced or recruited by them have not seen or suﬃciently appreciated the beauty, wisdom, fairness, compassion, goodness and bene%t (maslahah) of Allah and Islam, and so they easily confuse Islamic teachings with ugliness, folly, injustice, hatred, and harm (mafsadah) embraced and committed by some in the name of Islam. #e sources of learning for many Muslims are religious teachings and texts that focus mainly on countering the challenges of their times - social injustice, structural injustice, human rights abuses, unjust laws, political oppression and repression, despotic rulers, imperialism, economic exploitation, media biases and demonization, racism, nationalism, evangelism, xenophobia, foreign occupation, neo-colonialism, Islamophobia, unjust economic sanctions, state terrorism, etc. To counter these, much of the religious teachings related to social change have understandably been more inclined towards a “Liberation #eology”2 and a 2 For more on Islamic Liberation #eology, see Hamid Dabashi, Islamic Liberation !eology: Resisting the Empire, Routledge, 2008; Shadaab Rahemtulla, Qur'an of the Oppressed: Liberation !eology and Gender Justice in Islam, Oxford University Press, 2017. xvii preoccupation with social justice, law, politics and power. However, very little attention has been given to the counter- balancing traditions of moderation, forgiveness, love, compassion, puri% cation of the heart, character reform, inter- faith relations building, civil society initiatives, welfare services, etc. that Islam teaches. In the absence of any teachings which counter-balance the emphasis on justice, law and power, the tendency is for groups to pursue these necessities at all costs, where the ends justify any means – including violence and terrorism. If people cannot see or appreciate the beauty of religious teachings, they cannot recognise the corrupted forms and will therefore % nd it diﬃcult to identify the distortions of Islam by violent extremists. One will % nd it easier to identify counterfeit money when it is put side-by-side with a genuine note. #us, some of the most successful counter narratives and arguments against extremist positions simply juxtapose the real, historical and authoritative beauty of the teachings of the Qur'an and the Prophetic tradition with the narratives of violent extremists, and the diﬀerence is instantly clearer. Even where these events from Seerah showing the beauty of Islam do not completely counter a particular extremist's narrative, they do serve to create caution, doubt and curiosity that lead to deeper re(ection and reconsideration of the claims by extremists that their ideology is based on authentic religious authority. xviii #erefore, this approach of presenting the Seerah (biography) cases particularly related to interfaith and intrafaith relations help to highlight the distortions of the extremist narrative; create greater resilience against extremism in general; and an ability to respond more eﬀectively and con% dently to the arguments and narratives of violent extremists in particular. #is book is in two parts. #e % rst part, which is further divided into six themes, focuses on diﬀerent instances from the Seerah of the Prophet (p) and his companions that showcase the love, kindness, forgiveness, magnanimity, and tolerance with which they dealt with people of other faiths, and even misbehaving Muslims. For each case presented, supporting texts from the Qur'an and Hadith, as well as comments of scholars on the narrative are presented for further clari% cation. #erea&er, the implications and lessons derivable from the narrative are also stated. A&er each theme, discussion questions are given to further aid comprehension and practical application of the lessons derivable from the cited cases. #e second part of the book focuses on some speci% c incidents from the Seerah of the Prophet (p) that have been most commonly misinterpreted by some Muslims and non- Muslims, with the view of facilitating better comprehension by putting them in their correct historical context and clarifying misconceptions and erroneous conclusions that have been arrived at, as a result of missing information or prejudiced bias in their interpretation of the Seerah. xix Discussion questions are given a&er this part as well, to facilitate better assimilation. It is our sincere hope and prayer that this material will go a long way to help us to achieve a more peaceful world for humanity. xx PART I Peacebuilding from the Life of the Prophet (p) and His Companions 1 THEME ONE Respect, Fairness And Justice #is section highlights some narratives from the biography (seerah) of the Prophet Muhammad (p) which show that he was respectful, fair and just to Muslims and people of other faiths. Case 1 #e Prophet (p) Stood For Funeral Processions of Non-Muslims It is narrated on the authority of Jabir bin 'Abdullah: “!ere passed a bier (funeral procession) and the Prophet (p) stood up for it and we also stood up along with him. We said: Messenger of Allah (p), that was the bier of a Jewish lady. Upon this he remarked: Verily, death is a matter of bewilderment, so whenever you come across a bier, stand up!”3 Also, the Prophet (p) was reported to have stood up when a funeral procession of a Jewish man went by. When asked by his 3 Sahih Muslim, vol.4, hadith no.2095. 2 companions why he would stand up for a dead Jewish man, he answered with a rhetorical question, “But is he not a soul?”4 Supporting Texts “And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [de" nite] preference.” (Qur'an 17:70) Comments Ibn Hazm said: “We encourage standing for the bier if a person sees it even if it is the funeral of an unbeliever, until it passes by him or is placed upon the ground, and if he does not stand, there is no sin.”5 #e Prophet's response, 'But is he not a soul?' calls attention to the fact that that this unknown person of another faith was worthy of a respectful gesture from God's last and noble Prophet (p) simply because he was a human being. Scholars have diﬀered over the ruling of standing as mentioned by Imam al-Nawawi. Some said that it has been 4 Sahih al-Bukhari, vol.2, hadith no.399, in Alim 6.0; also recorded in Al- Tirmidhi, an-Nasa'i, hadith no.1924 & 1928; See other similar instances cited in Ali Mohiuddin Al-Qaradaghi, We and the Other: Substantiating the basis of the Ideal Relation between Muslims and Non-Muslims in Light of the Islamic Jurisprudence, (Transl. Syed Bashir Ahmad Kashmiri), Kuala Lumpur, 2015, p.197-168. 5 Abu Muhammad Ali bin Ahmad bin Said Ibn Hazm, al-Muhalla bi al-Athar, Dar al-Fikr, Beirut, n.d., vol.5, p.153, hadith no.591. 3 abrogated due to a narration from Ali,6 while others maintain that it is recommended. Imam Al-Nawawi concludes that standing is the preferred position, and so the command to stand for it is for recommendation; while sitting is in order to clarify the permissibility (of sitting).7 Implications and Lessons #e implication of this narrative is that everybody deserves a certain level of respect, at least for being a human. #us, irrespective of a person's religion, and whether the person is alive or dead, everyone is worthy of a respectful gesture. #is narrative therefore negates the position of those who argue that people of other faiths are unworthy of any regard. If the Prophet (p) had considered a dead non-Muslim worthy of respect, then a living non-Muslim is worthy of even more respect. 6 It was narrated by Ali that, 'standing for janazah was mentioned until it is lowered into the grave'. #en Ali said, 'the Prophet (p) stood for janazah, then later, he sat down.' (Sunan al-Tirmidhi, hadith no.1044). 7 Abu Zakariyya Yahya bin Sharaf al-Nawawi, Al-Majmu', Dar al-Fikr, Beirut, 1997, vol.5, p.236. 4 Case 2 #e Prophet (p) Ruled Justly in Favour of a Jew, against a Muslim A companion of the Prophet (p), Tu'ma bin Ubairiq reportedly stole a shield because he was desperate to join a battle in defence of Muslims, but he was poor and did not have any suitable equipment. A&er stealing the shield, he hid it in the store of a Jewish merchant. Within a short span of time, the shield was discovered to be with the Jewish merchant, who then led the investigators to Tu'ma, the thief. When questioned, Tu'ma accused the Jewish merchant himself of stealing the shield, but the evidence was against Tu'ma. It looked like Tu'ma was going to be convicted and the Jewish merchant exonerated. Finding himself under accusation, Tu'ma rushed to the Prophet (p) and demanded that the Prophet (p) help defend him and argue on his behalf against the Jewish merchant. In response, the Qur'anic revelation was decisive and unequivocal. #e Qur'an responded, “We have sent to you the Book containing the truth, so that you will judge among the people as God has shown you, and do not be an advocate for the deceivers… And he who commits a mistake or iniquity and then ascribes it to one who is innocent, is guilty of calumny and brazen sin.” (Qur'an 4:105-112) 5 #e Qur'an thus vindicated the Jewish merchant, condemned Tu'ma, and clearly commanded the Prophet (p) to stand by justice and not defend deceivers, even if the culprit is a Muslim.8 Supporting Text “O you who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves, or your parents and kinsfolk. Whether the person concerned be rich or poor, God's claim takes precedence over (the claims of) either of them. Do not, then, follow your own desires, lest you swerve from justice; for if you distort (the truth), behold, God is indeed aware of all that you do!” (Qur'an 4:135) “Indeed, Allah orders justice and good conduct and giving to relatives, and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.” (Qur'an 16:90) 8 See Abu Hasan 'Ali bin Ahmad al-Wahidi, Asbab Nuzul al-Qur'an, Dar al- Kutub al-Ilmiyya, Beirut, 2001, p.124; Muhammad bin Jarir al-Tabari, Tafsir al-Tabari: Jami' al-Bayan 'an Ta'wil Ay al-Qur'an, (ed. Mahmoud Muhammad Shakir), Maktabat Ibn Taymiyya, Cairo, n.d., vol.9, pp.175-199; Abu al-Hasan 'Ali ibn Muhammad al-Mawardi, Al-Nukatu wa al-'Uyun: Tafsir al-Mawardi, (ed. Al-Sayyid bin 'Abd al-Maqsud bin 'Abd al-Rahim), Dar al-Kutub al-Ilmiyya, Beirut, n.d., vol.1, p.527-28; Fakhr al-Din al-Razi, al-Tafsir al-Kabir (a.k.a Mafatih al-Ghayb), Dar al-Kutub al-Ilmiyya, Beirut, 1990, vol. 6, pt. 11:26 – 31. 6 Abu Hurayrah reported that the Prophet (p) said, “!e supplication of the oppressed is answered, even if he is wicked, for his wickedness is only against himself.”9 Abu Dharr reported that the Messenger of Allah (p) said, “Allah the Exalted said: O my servants, I have forbidden oppression for Myself, and I have made it forbidden among you, so do not oppress one another.”10 Comments Studying this incident, one would be struck by the Qur'an's insistence on justice, its rejection of chauvinistic tribalism, and its rejection of political functionalism and opportunism. Even the state of war and the Muslim's patriotic motivations could not be used to sacri% ce an outsider (a Jew in this case), because doing so would be a brazen sin. It seemed that the desire to shield Muslims from honest criticism would not be an acceptable excuse to God. Furthermore, the Qur'anic logic seems to stand in sharp contrast to the logic of necessity used by terrorists to commit horrendous acts of violence.11 Implications and Lessons #e action of the Prophet (p) in this narration shows the importance of justice and fairness when dealing with people, 9 Musnad Ahmad, hadith no.8577. 10 Sahih Muslim, hadith no.2577. 11 Khalid Abou El-Fadl, Reasoning with God: Reclaiming Shari'ah in the Modern Age, Rowman & Little% eld Publishers, USA, 2014, p.11. 7 irrespective of their faith. It is important to reiterate the context at this point. Muslims were in a state of war; eager to join the battle, a Muslim stole the shield; a Jew and a Muslim stood accused, and the Prophet (p) was being asked to defend the Muslim. Yet, the Prophet (p) did not rule unjustly. Rather, he stood for justice, irrespective of the religion of the plaintiﬀ and defendant. 8 Case 3 #e Prophet (p) Refused to Punish Non- Muslims without Suﬃcient Evidence Narrated Abu Laila bin Abdullah bin Abdur-Rahman bin Sahl: Sahl bin Abi Hathma and some great men of his tribe said, “Abdullah bin Sahl and Muhayyisa went out to Khaybar as they were struck with poverty and diﬃcult living conditions. !en, Muhayyisa was informed that Abdullah had been killed and thrown in a pit or a spring. Muhayyisa went to the Jews (of Khaybar) and said, "By Allah, you have killed my companion." !e Jews said, "By Allah, we have not killed him." Muhayyisa then came back to his people and told them the story. He, his elder brother Huwayyisa and Abdur-Rahman bin Sahl came (to the Prophet (p)) and he who had been at Khaybar (Muhayyisa), proceeded to speak, but the Prophet (p) said to Muhayyisa, "!e eldest! !e eldest!" meaning, "Let the eldest of you speak." So Huwayyisa spoke " rst and then Muhayyisa. !e Prophet (p) said, "!e Jews should either pay the blood money of your (deceased) companion or be ready for war." A&er that, the Prophet (p) wrote a letter to the Jews in that respect, and they wrote back that they had not killed him. !en the Prophet (p) said to Huwayyisa, Muhayyisa and Abdur-Rahman, "Can you take an oath by which you will be entitled to take the blood money?" !ey said, "No." He said (to them), "Shall we ask the Jews to take an oath before you?" !ey replied, "But the Jews are 9 not Muslims." So the Prophet (p) himself paid the diyyah (blood money) of one-hundred she-camels to the deceased's brethren. Sahl added: When those she-camels were made to enter the house, one of them kicked me with its leg.12 Supporting Texts “O you who have believed, be persistently standing " rm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do.” (Qur'an 5:8) Anas bin Malik narrated that the Messenger of Allah (p) said, “Beware of the supplication of the oppressed, even if he is an unbeliever, for there is no barrier between it and Allah.”13 Mu'adh bin Jabal reported that the Messenger of Allah (p) said, “Beware of the supplication of the oppressed, for there is no barrier between it and Allah”.14 Abu Hurayrah reported that the Prophet (p) said, “!e supplication of three persons are never turned down: a fasting 12 Malik bin Anas Abu Abdullah, Muwatta, (ed. Muhammad Fu'ad 'Abd al- Baqi), Dar Ihyah al-Turath al-'Arabi, Cairo, hadith no.1565; Al-Baihaqi, al- Sunan al-Sugrah, al-Maktabah al-Shamilah, 3.13, hadith no.3332; Abu Dawud, Sunan Abu Dawud, Dar al-Kitab al-Arabi, Beirut, vol.4, p.300; Al- Nasa'i, Sunan al-Nasa'i al-Kubrah, hadith no.207; Al-Bukhari, Sahih al- Bukhari, hadith no. 7192; Muslim, Sahih Muslim, hadith no. 4441. 13 Musnad Ahmad, hadith no.12140. 14 Sahih al-Bukhari, hadith no.4090. 10 person until he breaks his fast, a just ruler, and the supplication of the oppressed which is raised by Allah above the clouds. !e gates of heaven are opened for it, and the Lord says; By My Might, I will help you in due course.”15 Jabir bin Abdullah reported that the Prophet (p) said, “Beware of committing oppression, for oppression will be darkness on the Day of Resurrection.”16 Comments According to Ibn Taymiyyah, “In this life, people's situations uphold when justice prevails in their society even if they fall into various kinds of sins. However, people's situations do not uphold when injustice and lack of rights prevail in their society. !at is why the saying goes: God upholds a state established on justice, even if it were a nation of disbelievers, and would not uphold a state established on injustice, even if it were a nation of Muslims. !e other saying goes: '!is world lives with justice and disbelief, and does not live with injustice and Islam'. !e Prophet (p) said: 'No sin has a faster divine punishment than the sin of injustice…'. !us, people of injustice fail in this life, even if they were to be forgiven in the Herea&er. !is is because justice is the universal law of things.” 17 15 Sunan al-Tirmidhi, hadith no.3598. 16 Sahih Muslim, hadith no 2578. 17 Ibn Taymiyyah, Kutub wa Rasa'il, vol.28, p.146. 11 Imam Qurtubi in his commentary on Qur'an 5:8 above said that, “!is verse shows that the disbelief (kufr) of an unbeliever does not prevent him from enjoying justice.” 18 Implications and Lessons In the narrative above, the Prophet (p) refused to take the words of Muslims against Jews without evidence. And when the Jews insisted that they were not responsible for the murder, he did not punish them unjustly. #is shows that Muslims and their leaders are not expected to be biased in their treatment of non-Muslims, even when it concerns other fellow Muslims. 18 Tafsir al-Qurtubi, Tafsir of Qur'an 5:8 in Maktab Taalib al-Ilm, CD-ROM, Ariss Computers Inc., Beirut, Lebanon, 2002. 12 Case 4 #e Prophet (p) Condemned the Killing of Civilians, Even during War It was narrated on the authority of Abdullah bin Umar that, “During some of the battles fought by the Prophet (p), a woman was found killed. !e Messenger of Allah (p) disapproved the killing of women and children.”19 #ere is in addition, the prohibition by the Prophet (p) and his Companions of killing even during warfare, those non- Muslims who were non-combatants, such as women, children, etc.20 For example, he said, “Never kill women and children”,21 “Do not kill hermits”,22 “Do not slay the old and frail…”,23 and “Leave them (monks) and that to which they devote themselves.”24 To this list, scholars add other non- 19 Sahih al-Bukhari, vol.4, book 52, hadith no.257. 20Ahmed Al-Dawoody, !e Islamic Law of War: Justi" cations and Regulations, Palgrave Macmillan, New York, 2011, p.107-118. 21 Imam al-Tahawy, Sharh Ma'ani al-Athar, Dar al-Kutub al-Ilimiyyah, Beirut, 1399AH, hadith no.4770 (ed. Muhammad Zuhri al-Najjar); al- Bayhaqi, al-Sunan al-Sugra, hadith no. 3894. 22Ahmad bin Hanbal, Musnad Ahmad, Mu'assasah al-Risalah, Beirut, 1420 A.H, vol.4, p.461. 23 Al-Bayhaqi, al-Sunan al-Sugrah, hadith no. 3894; al-Bayhaqi, al-Sunan al- Kubrah, hadith no. 17932. 24 Abu Bakr Abd al-Razzaq, Musannaf abd al-Razzaq, hadith no. 9377; al- Bayhaqi, al-Sunan al-Kubra, hadith no. 18614.;Musnad Ahmad, hadith no. 2728; al-Tabarani, al-Mu'jam al-Kabir, hadith no.11396; al-Bayhaqi, al- Sunan al-Sugra, hadith no.3893. 13 combatants such as the blind, chronically ill, clergy, traders, cra&smen, farmers, the insane, peasants, serfs, etc.25 Others who can be safely included are those with amnesty or peace treaties (mu'ahid and dhimmis), Emissaries and Diplomats, etc.26 Supporting Texts “And " ght in the way of Allah those who " ght against you, but do not transgress the limits, surely Allah does not love those who exceed the limits.” (Qur'an 2:190) “…if anyone slays a human being – unless it be (in punishment) for murder or for spreading corruption on earth – it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind. …” (Qur'an 5:32) “Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (is enough). If he belonged to a people with whom ye have treaty of Mutual 25 For more references and discussion, see Ibn Rushd's Bidayah al-Mujtahid wa Nihayah al-Muqtasid (#e Distinguished Jurist's Primer), vol.1, 1994, p.458-460; Ahmed Al-Dawoody, !e Islamic Law of War: Justi" cations and Regulations, Palgrave Macmillan, New York, 2011, p.107-118. 26 Al-Bukhari, Sahih al-Bukhari, hadith no. 3166. 14 alliance, compensation should be paid to his family, and a believing slave be freed. For those who " nd this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom.” (Qur'an 4:92) Comments Imam Shawkani said: “Ahadith in this chapter show that it is not permissible to kill women and children; this is the view of Malik and al-Awza'i.” 27 At-Tabari, in his commentary on Qur'an 2:190 above, cites Ibn Abbas' explanation of the verse as follows: “It means do not kill women nor children nor old people nor those that meet you with peace and abstain from " ghting you, for if you do so, know that you have transgressed beyond the limits.” 28 Even where warfare is completely justi% able, there is clear and explicit condemnation by the Prophet (p) of killing any non- combatants including the aged, women and children. All these prove that it is not permissible for Muslims to % ght non- Muslims unless they are aggressors and combatants. 27 Muhammad bin Ali bin Muhammad al-Shawkani, Nayl al-Awtar, Idarah al- Taba'at al-Muniriyyah, vol.8, p.56. 28 Tafsirof Al-Tabari, Tafsir of Qur'an 2:190 in Maktab Taalib al-Ilm CD-ROM, Ariss Computers Inc., Beirut, Lebanon, 2002. 15 Implications and Lessons #is narrative shows that Islam places a high premium on human life and forbids the unjust killing of anyone, irrespective of faith. #e verse quoted above (Qur'an 4:92) shows the punishment for even accidentally killing someone. It therefore contradicts the extremist arguments that non- Muslims can be killed indiscriminately, or that public places with women, children and non-combatants can be bombed. Discussion Questions 1. Carefully reading both hadiths cited in Case 1 indicate the reasoning behind the Prophet's action of standing for the biers: a) Can you articulate this reasoning? b) Highlight the words in the Hadith upon which your response is based. c) Can you cite a verse of the Qur'an or a hadith that is in line with this reasoning? d) #e question asked by the companions has an underlying belief or assumption. What could this belief or assumption be? 2. Being in a state of war is a poor excuse for committing acts of injustice.' OR '#e end does not justify the means.' Discuss either of these statements, considering the contents of case 2. 16 3. Discuss in light of the hadith narrated in Case 3, the statement: “In seeking to be just, one must be ready to be (exible.” 4. Some Muslims seek to justify killing women, children and other non-combatants by saying, 'Our enemies do the same'. Having read the hadith quoted in Case 4 (and the supporting texts and footnotes), what responses can you formulate for their argument and others like it? 17 THEME TWO Maintaining Good Relations With Non-Muslims #is section highlights narratives and instances during the lifetime of the Prophet (p) which shows that Islam not only permits, but even encourages keeping good relations with people of other faiths who are not hostile or oppressive to Muslims. Case 5 #e Prophet's (p) Character as Testi$ ed by Non-Muslims a. #e Polytheists of Mecca identi$ ed and referred to the Prophet (p) as Al-Ameen (#e Trustworthy). Prophet Muhammad (p), who is the most important role model (uswatun hasanah)29 for all Muslims, was so well known for his truthfulness, integrity, honesty and fairness in his business dealings and other interactions with the polytheists of Mecca, that they even nicknamed him “Al- Ameen” (meaning the “Trustworthy” or “Honest one”). 29 Qur'an 33:21. 18 #is began even before his call to prophethood, and remained till the end.30 b. Returning money and properties to hostile polytheists during the Hijrah (migration). As a result of the persecution of Muslims in Mecca and the threats to his life by the polytheist Quraysh, the Prophet (p) and some of his companions had to escape and migrate (Hijrah) from Mecca to Medina. Before he le&, the Prophet (p) instructed Ali to stay behind in order to return all the trusts kept with him, a&er which he (Ali) would join them in Medina.31 c. His wife Khadijah's testimony to his good treatment towards his polytheist community members. Immediately a&er the Prophet (p) received the % rst revelation of the Qur'an in Cave Hira', he ran home terri% ed to his wife Khadijah bint Khuwaylid, saying 30 Abu Abdullah Muhammad bin Ahmad Al-Qurtubi, Tafsir al-Qurtubi, vol.16, p.170, & vol.19, p.75, 284, Al-Maktabah al-Shamilah 3.13; Amin Duwaydar, Suwar Min Hayat al-Rasul, Dar al-Ma'arif, 4th edition, Cairo, p. 84. (cited in Adil Salahi, Muhammad, Man and Prophet: A Complete Study of the Life of the Prophet of Islam, #e Islamic Foundation, Mark% eld, UK, 2002, p.42). See also: Ismail bn 'Umar bn Kathir, al-Bidayah wa al-Nihayah, Maktabah al-Ma'arif, Beirut, vol.2, p.301-303; Ibn kathir, al-Sirah al- Nabawiyyah, al-Maktabah al-shamilah, 3.13, vol.1, p.280; Ibn Hisham, al- Sirah al-Nabawiyyah, vol.2, p.19; Safy al-Rahman Mubarakfuri, Al-Rahiq Al-Makhtum (!e Sealed Nectar: Biography of the Noble Prophet), Dar al- Salam Publishers, Riyadh, 1996, p.47. 31 Ibn Kathir, al-Bidayah wa al-Nihayah, Maktabah al-Ma'arif, Beirut, vol.3, p.178; Ibn al-Athir, al-Kamil " al-Tarikh, vol.1, p.27; Safy al-Rahman al- Mubarakfuri, al-Rahiq al-Makhtum, al-Maktabah al-Shamilah, 3.13, vol.1, p.128. 19 “Cover me up! Cover me up!” A&er informing his wife of his experience and expressing his fears, she comforted him with words that testi% ed to his good treatment of all his community members, regardless of their belief, tribe or social standing. She said, “Allah will never forsake you, for you maintain the ties of kinship, you are true to your word, you bear the burdens of the weak, you give to people what no one else is able to give (in terms of bene" ts and good manners), you hospitably entertain your guests, and you help people who are aﬄicted with calamities.” 32 Supporting Texts “And Verily, you (O Muhammad (p)) are on an exalted (standard of) character.” (Qur'an 68:4) “And they give food, in spite of their love for it (or for the love of Him), to the poor (miskin), the orphan, and the captive.” (Qur'an 76:8) “And We have not sent you (O Muhammad (p)) except as a mercy for the worlds.” (Qur'an 21:107) “It is not righteousness (al-birr) that you turn your faces towards east and (or) west (in prayers); but righteousness (al- birr) is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in 32 Sahih al-Bukhari, hadith no.3. 20 spite of love for it, to the kinsfolk, to the orphans, and to the poor (al-masakin), and to the wayfarer, and to those who ask, and to set slaves free, performs the prayer (al-salat), and gives the charity (zakat), and who ful" l their pledges ('uqud) when they make them, and who are patient in misfortune and hardship, and in time of peril. Such are the people of the truth and they are the pious (al-muttaqun).” (Qur'an 2:177) “Verily! Allah commands that you should render back the trusts to those to whom they are due; and that when you judge between people, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All- Hearer, All-Seer.” (Qur'an 4:58) “O you who have believed, be persistently standing " rm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is acquainted with what you do.” (Qur'an 5:8) It is reported on the authority of Abu Hurayrah that the Messenger of Allah (p) said, “He who believes in Allah and the Last Day should either utter good words or better keep silent; and he who believes in Allah and the Last Day should treat his neighbour with kindness, and he who believes in Allah and the Last Day should show hospitality to his guest.”33 33 Sahih al-Bukhari, hadith no.6018; Sahih Muslim, hadith no.182; Musnad Imam Ahmad, hadith no.9967; Sunan Abu Dawud, hadith no.5156. 21 Abdullah bin Mas'ud reported that Muhammad (p) said, “A person tells the truth until he is recorded as truthful, and a person tells a lie until he is recorded as a liar.”34 Abu Hurayrah reported that when the verse "And warn thy nearest kindred” (Qur'an, 26: 214) was revealed, the Messenger of Allah (p) called the Quraish; so they gathered and he gave them a general warning. #en he made a particular (reference to certain tribes) and said: “O Bani Abd Shams, O Bani Ka'ab ibn Lu'ayy, safeguard yourselves against the Fire; O Bani Murrah ibn Ka'ab, safeguard yourselves against the Fire; O Bani Abd Manaf, safeguard yourselves against the Fire, O Bani Hashim, safeguard yourselves against the Fire; O Bani Abdul Muttalib, safeguard yourselves against the Fire; O Fatimah, safeguard thyself against the Fire, for I can avail you nothing against Allah. I have ties of kinship with you, and these I shall continue to honour.”35 Comments #e fact that the polytheists of Mecca were keeping their belongings with the Prophet (p), despite their enmity towards him and their plot to kill him, has shown that the enemies knew in their minds that he is an upright and trustworthy person. It equally shows that they believe that he is better than them. However, blind imitation, dogmatism and being 34 Sahih Muslim, hadith no.6306. 35 Sahih Muslim, hadith no.522; Musnad Imam Ahmad, hadith no.8402; Al- Adab al-Mufrad, hadith no.48; Sunan al-Tirmidhi, hadith no.3185; Sunan al-Nasai, hadith no.3684. 22 adamantly tied to their culture and wrong beliefs made them wage war against him and even plot to assassinate him.36 Implications and Lessons #at the Prophet Muhammad (p) was referred to as Al-Ameen by non-Muslims of Mecca has great implications to our character and interfaith relations. It requires that we ask, “What forms of goodness and virtues would a Muslim have to exhibit towards his or her non-Muslim community, following the example of the Prophet (p), in order to be recognised and if possible given a virtuous title or nickname, as was done by the polytheists of Mecca for the Prophet Muhammad (p)?” Also, that the Prophet (p) returned to the Quraysh their properties, despite their persecution which led to his having to leave his homeland in the % rst place, shows that Muslims are expected to uphold trusts given to them, even by hostile non-Muslims. Similarly, the description by Khadijah of the Prophet's behaviour towards the non-Muslim members of his community shows that he was of outstanding character even before prophethood. As would be shown later, these virtues did not decrease, but in fact, increased a&er prophethood, and even when the Prophet (p) gained power over them. 36 Mustapha al-Siba'i, al-Sirah al-Nabawiyyah: Durusun wa 'Ibar, al-Maktab al-Islami, Beirut, n.d, p.71. 23 #us, it can be inferred from the Prophet's actions that a Muslim should be an icon of honesty and fairness to everyone, and at all times. How could anyone then claim that it is islamically permissible for Muslims to behave towards people of other faiths dishonestly, unjustly or exploitatively, if the Prophet (p) – who understood Islam better than anyone else – modelled hospitality, kindness, trustworthiness, honesty and truthfulness at all times, and to all people? 24 Case 6 Strengthening Ties of Kinship with Non- Muslim Relatives a. Narrated Asma' bint Abu Bakr: My mother came to me during the lifetime of Prophet Muhammad (p), and she was a polytheist. I said to the Prophet (p) (seeking his verdict), "My mother has come to me and she desires to receive something from me, shall I keep good relations with her?" !e Prophet (p) said, "Yes, keep good relation with her.” 37 From other versions of this hadith, some scholars have concluded that Asma's mother desired to improve her relationship with her daughter,38 and also brought her 37 Al-Tabarani, al-Mu'jam al-Kabir, vol.24, p.78; Al-Bukhari, Sahih al- Bukhari, hadith nos.2620, 5979 and 2477; Muslim, Sahih Muslim, hadith no.2372; Ahmad bin Hanbal, Musnad al-Imam Ahmad, (ed. Shu'aib al- Arnaut and others), 2nd Ed., Mua'ssasah al-Risalah, Beirut, 1999, hadith no.26915; Abu Bakr Abd al-Razzaq bin Hammam al-San'ani, Musannaf Abd al-Razzaq, (ed. Habib al-Rahman al-A'zami), 2nd Ed., Al-Maktab al- Islami, Beirut, 1403AH, hadith no.9932. 38 Abu Zakariyyah Yahya bin Sharaf an-Nawawi, Al-Minhaj Sharh Sahih Muslim, Dar Ihya al-Turath al-Arabi, Beirut, 1392AH, vol.7, p.89; Sayyid Sabiq, Fiqh al-Sunnah, vol.3, no.103a, in Alim 6.0; Muhammad bin 'Ali bin Adam al-Ethiopy, Al-Bahr al-Muhiyt al-!ajjaj " Sharh Sahih al-Imam Muslim bin al-Hajjaj, Dar Ibn al-Jawzi, Riyadh, 1432AH, vol.19, p.304. 25 gi&s.39 She had no desire to accept Islam and was still inclined to her polytheism (shirk).40 b. #e Prophet's companion, Abu Hurayrah relates that a&er Qur'an 26:214 was revealed,41 the Prophet (p) summoned the Quraysh and said to them, “O Bani Abd Shams, O Bani Ka'ab ibn Lu'ayy, safeguard yourselves against the Fire; O Bani Murrah ibn Ka'ab, safeguard yourselves against the Fire; O Bani Abdul Manaf, safeguard yourselves against the Fire, O Bani Hashim, safeguard yourselves against the Fire; O Bani Abdul Muttalib, safeguard yourselves against the Fire; O Fatimah, safeguard thyself against the Fire, for I can avail you nothing against Allah. I have ties of kinship with you, and these I shall continue to honour.” 42 Supporting Texts “As for such (of the unbelievers) who do not " ght against you on account of (your) faith, and neither drive you forth from your 39 Al-Qurtubi, quoted by Shaykh Abdul Fattah Abu Ghudda, Islamic Manners, (Trans. by Muhammad Zahid Abu Ghudda and Edited by S.M. Hassan Al-Banna), Awakening Publications, 2001, pp.76-77; See Sahih al- Bukhari, vol.3, no.789 for the hadith. 40 Abu Zakariyyah Yahya bin Sharaf an-Nawawi, Al-Minhaj Sharh Sahih Muslim, Dar Ihya al-Turath al-Arabi, Beirut, 1392 AH, vol.7, p.89; Muhammad bin 'Ali bin Adam al-Ethiopy, Al-Bahr al-Muhiyt al-!ajjaj " Sharh Sahih al-Imam Muslim bin al-Hajjaj, Dar Ibn al-Jawzi, Riyadh, 1432AH, vol.19, p.304. 41 #e verse reads, “So do not invoke with Allah another deity and [thus] be among the punished. And warn, [O Muhammad], your closest kindred.” (Qur'an 26:213-214) 42 Sahih Muslim, hadith no.522; Musnad Imam Ahmad, hadith no.8402; Al- Adab al-Mufrad, hadith no.48; Sunan al-Tirmidhi, hadith no.3185; Sunan al-Nasai, hadith no.3684. 26 homelands, God does not forbid you to show them kindness and to behave towards them with full equity: for verily, God loves those who act equitably.” (Qur'an 60:8) #e Prophet (p) said, “No one begins to give (charity) intending thereby to unite ties of relationship without Allah providing him with much more because of it, and no one will begin to beg, seeking thereby to gain abundance, without Allah giving him still more scarcity because of it.”43 Umar bin Khattab said, 'I heard the apostle of Allah say, “an oath or vow to disobey the Lord (Allah), or to break ties of relationship, or about something over which one has no control, is not binding on you.” 44 Abu Hurayrah reported that a person said to the Prophet Muhammad (p), “I have relatives with whom I try to have close relationship, but they sever (this relation). I treat them well, but they treat me ill. I am sweet to them but they are harsh towards me.” Upon this he (the Prophet (p)) said, “If it is as you have said, then you in fact throw hot ashes (upon their faces), and there would always remain with you on behalf of Allah (an Angel to support you) who would keep you dominant over them so long as you adhere to this (path of righteousness).”45 43 Sunan al-Tirmidhi, hadith no.1319. 44 Abu Dawud, hadith no.1448. 45 Sahih Muslim, hadith no.6689, Musnad Imam Ahmad, hadith no.7992, Al- Adab al-Mufrad, hadith no.52, Mujam al-Awsat, hadith no.2786. 27 Abdullah bin 'Amr reported that the Prophet (p) said, "Al- Wasil is not the one who recompenses the good done to him by his relatives, but Al-Wasil is the one who keeps good relations with those relatives who had severed the bond of kinship with him."46 Comments According to Ibn 'Uyainah, it was on the occasion of the above-mentioned case of Asma and her mother that the Qur'an verse 60:8 was revealed, “As for such (of the unbelievers) as do not " ght against you on account of (your) faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity: for verily, God loves those who act equitably.” 47 Asthma's mother, Qutaylah was a polytheist from the hostile polytheists of Mecca when she came to visit her daughter. Asma's hesitation about admitting her mother into her home might be tied to the history of their relationship, or a concern for the safety of her father Abu Bakr and her husband Zubayr bin al-Awwam, both of whom were important % gures within the Muslim community.48 46 Sahih Bukhari, hadith no.5645, Abu Dawud, hadith no.1699, Tirmidhi, hadith no.1908. 47 Ibn Hajar al-Asqalani, Fath al-Bari, al-Maktabah al-Shamilah, 3.13, vol.8, p.16. 48 Omar Suleiman and Mohammad Elshinawy, How the Prophet Muhammad Rose Above Enmity and Insult, Yaqeen Institute for Islamic Research, 2016, p. 29. 28 Despite this concern, the Qur'anic verse and Prophet's (p) statement still encouraged Asma to show hospitality and kindness to her mother, when he said, “keep good relations with her”. Another version of the hadith as related by Abu Dawud reads: “My mother came to me ragibah (i.e., demanding) during the period of Quraish, then, she ragimah (disliked - Islam) and she was a Mushrikah (polytheist)”. Imam Nawawi commented on the above hadith that, 'Al-Qadi said: Ragibah means that she is yearning and seeking for my kinship, while ragimah means she disliked Islam and hated it.' #en al-Nawawi said: this implies the permissibility of tying the kinship of a polytheist relative”. Imam al-Bukhari mentioned this hadith under the chapter titled: “Giving Presents to Al-Mushrikun (Polytheists)”; and Imam Badr al-Din al-'Ayni said while commenting on this hadith: “Maintaining ties of kinship with closely related people becomes permissible if there has not been betrayal, even if they are not Muslims.” 49 Implications and Lessons #is narrative shows the permissibility of maintaining good relations, exchanging gi&s, and being kind to non-Muslims. #us, maintaining ties of kinship is something that should be actively pursued, irrespective of the diﬀerence in faith. It also 49 Badr al-Din al-'Ayni, 'Umdah al-Qari Sharh Sahih al-Bukhari, al-Maktabah al-Shamilah, 3.13, vol.22, p.402. 29 negates the opinion of those who claim that Muslims are not supposed to interact with people of other faiths in a generous and friendly manner. 30 Case 7 #e Prophet (p) Visited the Sick among Non-Muslims a.) #e Prophet (p) visited a sick Jewish boy A young Jewish boy who used to serve the Prophet (p) fell ill. #e Prophet (p) visited him, and sat near his head. As he was about to pass away, the Prophet (p) asked him to embrace Islam. #e boy looked at his father, who was also sitting there. #e father nodded approvingly and told him to obey Abul-Qasim 50 (the Prophet (p)); the boy embraced Islam, a&er which he passed away.51 b.) #e Prophet (p) visited a sick polytheist It was narrated by Sa'id bin Al-Musayyib52from his father that “When Abu Talib was on his deathbed, the Prophet visited him…” 53 50 Abu al-Qasim is one of the nicknames of the Prophet (p) meaning '!e father of Qasim' as the Prophet had a son named Qasim. 51 Al-Bukhari, al-Adab al-Mufrad, (ed. Muhammad Fu'ad Abd al-Baqi), Dar al-Bashair al-Islamiyyah, Beirut, 1989, hadith no.524; Al-Baihaqi, Sunan al-Kubrah, Maktabah Dar al-Baz, Makkah, hadith no.6389; Abu Dawud, Sunan Abu Dawud, hadith no.3095 and 3097; Ibn Hiban, Sahih Ibn Hibban, (ed. Shu'aib al-Arna), 2nd edition, Mu'assasah al-Risalah, Beirut, 1993, hadith no.4884; Al-Bukhari, Sahih al-Bukhari, hadith no.1356; Ahmad bn Hanbal, Musnad al-Imam Ahmad bn Hanbal, hadith no.13375. 52 Also referred to by some as Sa'id bin Al-Musayyab. 53 Sahih al-Bukhari, vol. 7, Book 70, no. 561. 31 Supporting Texts “As for such (of the unbelievers) who do not " ght against you on account of (your) faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity: for verily, God loves those who act equitably.” (Qur'an 60:8) #auban, the freed slave of Prophet Muhammad (p) reported that the Prophet (p) said, “He who visits the sick continues to remain in the fruit garden of Paradise until he returns.”54 It is reported on the authority of Abu Hurayrah that the Prophet (p) said, “He who believes in Allah and the Last Day should either utter good words or better keep silent; and he who believes in Allah and the Last Day should treat his neighbour with kindness and he who believes in Allah and the Last Day should show hospitality to his guest.”55 #e companion Abu Musa narrated that the Prophet (p) said, “Visit the sick, feed the hungry, and (arrange for the) release of captives.” 56 #e Prophet Muhammad (p) also said, “Whoever believes in Allah and in the Herea&er should take care of his neighbour,” 57 54 Sahih Muslim, hadith no.1171 and 6716; Musnad Imam Ahmad, hadith no.22404. 55 Sahih al-Bukhari, hadith no.6018, Sahih Muslim, hadith no.182, Musnad Imam Ahmad, hadith no.9967, Sunan Abu Dawud, hadith no.5156. 56 Sahih al-Bukhari, vol. 7, hadith no.897. 57 Sahih al-Bukhari, vol.8, hadith no.29 in Alim 6.0. 32 and “Jibril continued to remind me of the neighbour's rights till I thought he would tell me that the neighbour inherits from his neighbour.” 58 Comments Al-Marwazi said: “It has reached me that Abu Abdullah (Imam Ahmad bin Hanbal) was asked about a man who had close relatives who were Christians, and if he should visit them when they are ill. He replied: Yes (he should).” 59 Furthermore, according to Imam Badr al-Din al-'Ayni, one of the lessons of this hadith is the permissibility of visiting Ahl al-dhimmah (non-Muslim citizens) especially if they are one's neighbours. #is will show them the beauty of Islam and strengthen the bond between them and Muslims.60 Implications and Lessons #at the Prophet (p) despite his position as Head of State still found time to visit a sick youth highlights his humility. Similarly, his practice of visiting sick people, irrespective of their faith, is part of the goodness to everyone that Islam preaches. #is is contrary to the position held by some that Muslims should only show kindness to fellow Muslims. 58 Sahih al-Bukhari, vol.8, hadith no.27; See also hadith no.28, in Alim 6.0. 59 Muhammad bin Abu Bakr bin Qayyim al-Jawziyyah, Ahkam ahl al- Dhimmah, Dar Ibn Hazm, Beirut, 1418AH, vol.1, p.427. 60 Badr al-Din al-'Ayni, 'Umdah al-Qari Sharh Sahih al-Bukhari, al-Maktabah al-Shamilah, 3.13, vol. 13, p.35. 33 Case 8 #e Prophet (p) and Others Gave and Accepted Gi%s from Non-Muslims a) #e Prophet (p) gave $ nancial aid to Meccan polytheists during a period of hardship During the period of the peace treaty of Hudaibiyah, the Prophet Muhammad (p) gave Abu Sufyan (the leader of the polytheists of Mecca then) the very generous sum of 500 dinars (of gold)61 to assist the poor of Mecca during their brief period of severe food shortage.62 #is % nancial aid to the Meccans was made despite their belief in idols, their past persecution and murder of Muslims, warfare and other inhuman atrocities and crimes against the Muslims of Mecca and Medina. #ese same Meccans were even responsible for the murder of a number of close companions and even relatives of the Prophet (p) himself. 61 500 Dinars of gold, which was half the “blood money” (diyyah) for manslaughter, is approximately USD $100,000 today. 62 Abu Bakr Muhammad bin Ahmad bin Sahl Shams al-Din Sarakhsi, Al- Mabsut, Dar al-Ma'rifa, Beirut, 1986, vol.10, p.92; Yusuf al-Qaradawi, Fatawa al-Mu'asirah, Dar al-Wafa', Al-Mansurah, Egypt 1996, vol.1, p.295; Imtiaz Ahmad, “Friendship with Non-Muslims” in Speeches for an Inquiring Mind, Al-Rasheed Printers, Medina, 2001, p.56. 34 b) Aishah gave charity to a Jewish woman Aishah, the wife of the Prophet (p) narrated that a Jewish woman came to her begging, so she gave her something. #e Jewish woman then said to Aishah, “May Allah protect you from the punishment of the grave…” 63 c) Umar gave a Mushrik (polytheist) a gi% It was reported by Abdullah bin Umar that, “Umar bin Al- Khattab saw a silken dress (cloak) being sold at the gate of the Mosque and said, "O Allah's Messenger (p)! Would that you buy it and wear it on Fridays and when delegations come to you!" Allah's Messenger (p) said, "!is is worn by the one who will have no share in the Herea&er.” 64 Later on, some silk dresses were brought (as a gi&) to the Prophet (p), and he sent one of them to Umar. Umar said (to the Prophet (p)), "How do you give me this to wear while you said what you said about the (silken) dress of 'Utarid?" Allah's Messenger (p) said, "I have not given it to you to wear." 65 So, Umar gave it to a polytheist brother of his in Mecca.” 66 63 Imam Ahmad bn Hanbal, al-Musnad, Mua'ssasah al-Risalah, Beirut, 1420AH, vol.43, p.142, hadith no.26008. 62 Elsewhere, the Prophet (p) had taught that wearing silk and gold is forbidden for Muslim men. However, it is permissible for silk to be used by Muslim women as well as non-Muslims. 65 #e question of what type of gi& can or cannot be given to non-Muslims is outside the scope of this discussion. 66 Muslim, Sahih Muslim, hadith no.5522; Al-Bukhari, Sahih al-Bukhari, hadith no.2612. 35 Imam al-Nawawi, while commenting on the hadith, said that it is permissible for a Muslim to give cloth and other things to a polytheist.67 d) #e Prophet (p) accepted a gi% from the King of Ailah (in Iraq) Abu Humaid al-Sa'idi narrated that, “!e King of Ailah sent a white mule and a sheet (of cloth) for wearing to the Prophet (p) as a present …” 68 e) #e Prophet (p) received a huge present from Muqawqas (of Egypt) #e Prophet (p) accepted gi&s from Muqawqas, the Coptic Chrsitian King of Egypt, who sent among other things, a rich present of a thousand measures of gold, twenty robes of % ne cloth, and a mule.69 f) #e second caliph Umar gave welfare support to a Jew It was reported that Umar bin al-Khattab saw an old Jewish man begging from people. Umar inquired and was informed that the man was forced into begging due to his old age and needy situation. Umar then sent him to the treasurer of the Muslims' treasury and instructed him to 67 Abu Zakariyyah Yahya bn Sharaf al-Nawawi, al-Manhaj Sharh Sahih Muslim bin al-Hajjaj, 2nd Ed., Dar al-Turath al-'Arabi, Beirut, 1392 AH. vol.13, p.38. 68 Al-Bukhari, Sahih al-Bukhari, hadith no.1482; Muslim, Sahih Muslim, hadith no.6087; Ahmad bin Hanbal, Musnad Imam Ahmad bin Hanbal, hadith no.23604; Al-Baihaqi, al-Sunan al-Kubrah, hadith no.18570. 69 Al-Tabarani, Al-Mu'jam al-Kabir, hadith no.3497. 36 give the elderly man and those who are in the same situation with him what will suﬃce them from the treasury. #en he (Umar) asserted: “We are not fair to him to abandon him while he is old a&er we had collected Jizyah from him while he was young.” 70 Supporting Texts “If you disclose your Sadaqat (alms-giving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well- Acquainted with what you do. Not upon you (Muhammad (p)) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.” (Qur'an 2:271 – 272) “As for such (of the unbelievers) as do not " ght against you on account of (your) faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity: for verily, God loves those who act equitably.” (Qur'an 60:8) “And We have not sent you (O Muhammad (p)) except as a mercy for the 'Alamin (mankind, jinn and all that exists).” (Qur'an 21:107) 70 Abu Yusuf, Kitabal-Kharaj, p.126, cited in Yusuf al-Qaradawi, Ghair al- Muslimin " al-Mujtama' al-Islami, p.13. 37 “!ere is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All- Hearer, All-Knower.” (Qur'an 2:256) “Indeed in the Messenger of Allah (Muhammad (p)) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day, and remembers Allah much.” (Qur'an 33:21) “So keep your duty to Allah and fear Him as much as you can” (Qur'an 64:16) “…And he (Allah) has not laid upon you any hardship in your religion…” (Qur'an 22:78) Also, the Prophet (p) warned that, “None of you should look down upon the gi& sent by her neighbour, even if it were the feet of a sheep.” 71 He (p) similarly said, “If someone is given something, he should give something in return for it, provided he can aﬀord that. If he cannot aﬀord that, he should praise him (the giver). He who praises him for it thanks him, and he who conceals it, is ungrateful to him.”72 71 Sahih al-Bukhari, vol.3, hadith no.740. 72 Abu Dawud, hadith no.2242. 38 Comments When the Prophet (p) % rst migrated to Medina, and was concerned about the meagre resources available to assist those in poverty, he instructed his Companions to give charity only to those who accepted Islam.73 In correction of this prophetic instruction, Allah revealed the verse: “It is not for thee (O Prophet) to make people follow the right path, since it is God alone who guides whom He wills; and whatever good you may spend on others is for your own good, provided you spend only out of a longing for God's guidance. For whatever good you may spend will be repaid unto you in full and you will not be wronged.” (Qur'an 2:272) According to several traditions reported by al-Nasa'i, Abu Dawood and others, the Prophet (p) then explicitly enjoined Muslims to give charity to all who needed it, irrespective of faith.74 Muhammad Asad notes that, “!ere is full agreement among all commentators that the above verse… lays down an injunction binding upon all Muslims.” 75 In fact, Imam al-Razi 73 #is event is reported in a number of traditions quoted by al-Tabari in his Jami' al-Bayan " Ta'wil al-Qur'an, Dar al-Kutub al-Ilmiyyah, Beirut, 1992, vol.3, p.94-96; Tafsir al-Qurtubi, Dar al-Ihya al-Turath al-Arabi, Beirut, 1985, vol.3, p.337-339; and Tafsir Ibn Kathir (Abridged), Darussalam Publishers, Riyadh, vol.2, p.63, citing Al-Nasa'i in Al-Kubra vol.6, p.305. 74 Muhammad Asad, !e Message of the Qur'an, #e Book Foundation, England, 2003, p.73, n.260; Tafsir Ibn Kathir (Abridged), Darussalam Publishers, Riyadh, vol.2, p.63. 75 Muhammad Asad, !e Message of the Qur'an, #e Book Foundation, England, 2003, p.73, n.260; Tafsir Ibn Kathir (Abridged), Darussalam Publishers, Riyadh, vol.2, p.63. 39 derives from this verse the conclusion that withholding charity must never become a means of attracting unbelievers to Islam, for faith, in order to be valid, must be based on conviction and free choice.76 Ibn Kathir states on the issue of one's charity possibly being used for un-Islamic purposes (if one gives to a non-Muslim): 'Ata Al-Khurasani said that the āyah [“verse”] means, “You give away charity for the sake of Allah. !erefore, you will not be asked about the deeds [or wickedness] of those who receive it.” (Ibn Abi Hatim, 3:115). !is is a sound meaning… [!e giver] will not be asked if the charity unintentionally reached righteous, evil, deserving or undeserving persons, for he will be rewarded for his good intention. !e proof to this statement is the āyah, “And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.” 77 Sayyid Sabiq writes: One can give sadaqa to the dhimmi and the non- dhimmi,78 and one is rewarded for that. Allah praised a group of people (for this) when He said, “And they feed, for His love, the indigent, the orphan, 76 Muhammad Asad, !e Message of the Qur'an, #e Book Foundation, England, 2003, p.73, n.260; Tafsir Ibn Kathir (Abridged), Darussalam Publishers, Riyadh, vol.2, p.63. 77 Tafsir Ibn Kathir (Abridged), Darussalam Publishers, Riyadh, vol.2, p.63.-64 78 A non-Muslim subject of an Islamic state, protected by a covenant. 40 and the captive” [Q. 76:8]. #e captive is a non- dhimmi …79 Imam al-Sha% 'i said: “!ere is nothing wrong with giving charity to a mushrik (polytheist) as a na" lah (recommended) action.... Allah praised people who, as He says: '… they give food, in spite of their love for it (or for the love of Him), to the miskin (the poor), the orphan and the captive'.80 (Quran 76:8) Implications and Lessons It is clear from the narratives above that Islam is not against being sympathetic and kind to people of other faiths. #us, Muslims are permitted to assist non-Muslims in times of hardship; and maintain good relationship with them. Likewise, Muslims are forbidden to use economic pressure to force non-Muslims to accept Islam. Also, Muslims are recommended to receive and accept gi&s from non-Muslims, and even thank them for it. Similarly, Umar's compassion towards the old beggar Jew shows the fairness and magnanimity with which the early Muslim leaders dealt with the non-Muslims under them. #ese cases therefore counter the argument of those who believe that Muslims are expected to be in a permanent state of hostility with non-Muslims. #ey also prove that Muslims 79 Sayyid Sabiq, Fiqh al-Sunnah, al-Maktabah al-Shamilah 3.13, vol.1, p.428. 80 Muhammad bin Idris al-Sha% 'i, Kitab al-Umm, Dar al-Fikr, 1980, vol.2, p.65-66. 41 should be charitable and show kindness to people who are in need, irrespective of their faith. #ey thus show the permissibility of exchanging gi&s between Muslims and non- Muslims, which is a means of promoting harmonious living with fellow human beings. Discussion Questions 1. Considering Case 5, can you think of parallels between the examples given i.e. (a. b. and c.) in your community/country/neighbourhood? Or occasions where Muslims might need to display similar qualities? 2. Protecting yourself from oppression and maintaining your " trah (innocence/purity) do not stop you from being kind or helpful to non-Muslims. Discuss. 3. What are the concerns/reasons given for advocating that Muslims should completely avoid or reduce interactions with non-Muslims, including relatives? How can these concerns be addressed while staying true to the spirit of honouring and strengthening ties of kinship? 4. Some Muslims do not give charity to non-Muslims. #ey believe that charity should be given to a non- Muslim only if the non-Muslim is interested in becoming a Muslim. Discuss this point in light of the evidences cited under Case 8. 42 THEME THREE Forgiveness, Tolerance And Magnanimity #is section highlights narratives detailing instances where the Prophet Muhammad (p) chose to forgive those who had wronged him, particularly non-Muslims, even when he had the power to pursue justice. Case 9 #e Prophet (p) Forgave the Jewish Lady who Poisoned Him In an incident reported by Anas bin Malik, while the Prophet (p) was in Khaybar, a Jewish lady by the name of Zaynab bint al-Harith brought a piece of roasted sheep which she had poisoned for him. He ate it, and then realized that it was poisoned. !e Prophet (p) called for her, and she was brought to him. !e companions asked him, "Shall we kill her?" He said, "No", thus pardoning her. Anas bin Malik said that he continued to notice the eﬀect of the poison on the palate of the mouth of the Messenger of Allah (p).” 81 81 Sahih al-Bukhari, vol.3, Book 47, hadith no.786; Al-Bayhaqi, Al-Sunan al- Kubra, hadith no.15784; Sunan Abu Dawud, hadith no.4510; Sahih Muslim, hadith no.5834. 43 Supporting Texts Allah says: “And the food of those who were given the scripture (Jews and Christians) is permissible for you, and your food is permissible for them.” (Quran 5:5) Allah also says, “!e recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loves not those who do wrong.” (Qur'an 42:40) “… Let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is O&-Forgiving, Most Merciful.” (Qur'an 24:22) “…and the Hour is surely coming, so overlook (O Muhammad (p)) their faults with gracious forgiveness.” (Qur'an 15:85) “…whoever then (injures or) acts aggressively against you, (it is permissible to) in/ict injury on him proportionate (or similar) to the injury he has in/icted on you, and be careful (of your duty) to Allah, and know that Allah is with those who guard (against evil).” (Qur'an 2:194) Ali was reported to have said, “If you hear the Jews and Christians dedicating their slaughtered animal to other than Allah, do not eat it; but if you did not hear them, eat it; for Allah has permitted their slaughtered animal, and He knows what they say.” 82 82 Ahmad bin Ali al-Razi al-Jassas, Ahkam al-Qur'an, Dar Ihyah al-Turath al- 'Arabi, Beirut, 1405AH, vol.1, p.155. 44 #e companion of the Prophet Muhammad (p), Abu Abdullah Al-Jadali said that he asked Aishah, the wife of the Prophet (p) about his character, and she replied, “!e Prophet (p) was not indecent, he was not obscene, he would not shout in the markets, and he would not respond to an evil deed with an evil deed, but rather he would pardon and overlook.” 83 Someone said to Prophet Muhammad (p), “Pray to Allah against the polytheist and curse them!” !e Prophet (p) replied, “I have not been sent as an invoker of curses; I have only been sent as a mercy.” 84 Comments Regarding the permissibility of eating the food or slaughtered animals of the People of the Scriptures (Christians and Jews) as clearly exempli% ed by the Prophet (p) in the hadith above, Ibn Qayyim said: “!e earliest generation of Muslims (salaf) were in unanimous agreement that the verse (i.e. Qur'an 5:5) refers to the slaughtered animals of the People of the Book – Christians and Jews.” 85 Related to this discussion, and while commenting on Qur'an 42:39, Ibn Kathir said: “!e Messenger of Allah forgave the eighty people who intended to harm him during the year of Al- Hudaibiyya, camping by the mountain of At-Tan`im. When he 83 Sunan al-Tirmidhi, hadith no.2016. 84 Sahih Muslim, hadith no.1192. 85 Muhammad bin Abi Bakr bin Qayyim al-Jawziyyah, Ahkam ahl al- Dhimmah, Dar Ibn Hazm, Beirut, 1418AH, vol. 1, p.502. 45 overpowered them, he set them free, even though he was in a position to take revenge on them. He also forgave Ghawrath bin Al-Harith who wanted to kill him and unsheathed his sword while he was sleeping. !e Prophet woke up to " nd him pointing the sword at him. He reproached him angrily and the sword dropped. !en the Messenger of Allah picked up the sword and called his Companions. He told them what had happened, and he forgave the man. He also forgave Labid bin Asam who did magic to him; !e Prophet (p) did not harm him when he overpowered him, and he forgave the Jewish lady who poisoned him on the day of Khaybar.” 86 Implications and Lessons #e explicit permission by Allah in the Qur'an, and the example set by the Prophet (p) by accepting and eating meat from a non-Muslim, is evidence that Islam permits goodwill and friendship between Muslims and non-Muslims. Also, as is clear from the hadith the Prophet (p) forgave the Jewish woman who attempted to murder him by poisoning the food, despite his having the power to punish her. #is shows his magnanimity, readiness to forgive, and his level of tolerance for an oﬀence done to him personally as grave as an attempt on his life by a non-Muslim. #is shows us that while seeking justice or equitable retribution for grievous wrongdoing is permissible in Islam, 86 Abu al-Fida' Ismail Ibn Kathir, Tafsir al-Qur'an al-Azim, Dar al-Tayba li al- Nashr wa al-Tawzi'i, Medina, 1999/1420AH, vol.7, p. 211. 46 the Qur'an and examples from the Prophet's (p) life emphasize the preference for forgiveness and magnanimity where possible, especially when Muslims are in positions of power and authority. Where the pursuit of justice or retribution may be the most sensible and appropriate course of action, the Qur'an makes it categorically clear that such retribution or punishment must be proportionate to the wrong done. It is therefore prohibited for a Muslim to exact a punishment in the name of justice that is worse or more severe than the oﬀence committed.87 #is counters the argument held by some that Muslims in positions of authority and power should always be harsh, vengeful and intolerant towards people of other faiths who have shown enmity or hostility to them. While it may not be easy to forgive in such diﬃcult circumstances, Muslims should always try to be forgiving towards those who insult or try to hurt them, even if the wrong done was as serious as an attempt on life. 87 Ibn Kathir, Tafsir al-Qur'an al-Azim, Dar al-Taybah li al-Nashr wa al- Tawzi'i, Medina, 1999/1420AH, vol.7, p.212. 47 Case 10 #e Prophet (p) Pardoned the Bedouin who Wanted to Kill Him #e companion, Jabir bin Abdullah narrated the following incident: “We proceeded in the company of Allah's Messenger (p) towards Najd to participate in a battle. When Allah's Messenger (p) returned, we too returned with him. Midday came upon us while we were in a valley having many thorny trees. Allah's Messenger (p) and the people dismounted and dispersed to rest in the shades of the trees. Allah's Messenger (p) rested under a tree and hung his sword on it. We all took a nap and suddenly we heard Allah's Messenger (p) calling us. (We woke up) to see a Bedouin with him. !e Prophet (p) said, "!is Bedouin (named Ghawrath from the tribe of Muharib) took out my sword while I was sleeping and when I woke up, I found the unsheathed sword in his hand and he challenged me saying, 'Who will save you from me?' I said thrice, 'Allah.'…” 88 Jabir, in another version of the same hadith said, “…the sword fell from his hand, so the Messenger of Allah took it and said, “Who will protect you 88 Al-Bukhari, Sahih al-Bukhari, hadith no.4135 and 4139; Muslim, Sahih Muslim, Dar al-Jil, Beirut, hadith no.6090; Ahmad bin 'Ali bin al- Muthanna, Musnad Abu Ya'la, (ed. Husain Salim Asad), Dar al-Ma'mun li al-Turath, Damascus, 1984, hadith no.1778; Ahmad bin Hanbal, Musnad al-Imam Ahmad bin Hanbal, hadith no.14335; Muhammad bin Sa'd bin Muni', Al-Tabaqat al-Kubrah, (ed. Ihsan Abbas), Dar Sadir, Beirut, 1968, vol.2, p.35. 48 [from me]?” He said, “Be the better [victor].” He said, “Will you [now] testify that none is worthy of worship except Allah?” He said, “I will promise to never " ght you, nor be with a people that " ght you.” At that, the Messenger of Allah (p) let him go, and so the man came to his people and said, “I have come to you from the best of people.” 89 Supporting Texts “… Let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is O&-Forgiving, Most Merciful.” (Qur'an 24:22) “Let there be no compulsion in religion.” (Qur'an 2:256) “Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don't punish them).” (Qur'an 7:199) #e Prophet (p) was reported to have said, “!e strong is not the one who overcomes people by his strength, but the strong is the one who controls himself while in anger.” 90 Aishah said that, “#e Prophet (p) never retaliated for a wrong done to him (personally). He only would allow a retaliation for the breaking of Allah's law.” 91 89 Al-Hakim, hadith no.4322, who graded it authentic according to the criteria of al-Bukhari and Muslim. Imam al-Dhahabi agreed with him, and al- Albani authenticated it in al-Ta'liqat al-Hisan, hadith no.2872. 90 Al-Bukhari, Sahih al-Bukhari, vol.8, hadith no.135. 91Al-Bukhari, Sahih al-Bukhari, hadith no.3560; Abu Dawud, Sunan Abi Dawud, hadith no.4787. 49 #e hadith shows that whenever the Prophet was the only victim of the wrong done, he preferred forgiveness over justice. However, whenever Allah's law is broken or the wrong done is to someone else (or the community), he would stand for justice and allow the victim the choice of justice, forgiveness alone, or forgiveness with additional goodness (ihsan). Comments According to Ibn Battal, “We learn from this hadith, the patience of the Messenger and his magnanimity and forgiveness of the ignorant (jahil).” 92 In addition, scholars such as Ibn Hajar said, “!e Prophet did not take him to account for what he did. Instead, he pardoned him.” 93 Implications and Lessons #is narrative shows the level of tolerance, forgiveness and magnanimity that the Prophet (p) had even for an enemy who threatened his life. It also shows how baseless the argument is of those who claim that Islam was spread by the sword, or that a person can be forced to accept Islam “at the point of the sword”. 92 Abu al-Hassan Ali bin Khalaf bin al-Battal, Sharh Sahih al-Bukhari, Maktabah al-Rashid, Riyadh, 1423AH, vol.5, p.101. 93 Ibn Hajar al-Asqalani, Fath al-Bari, al-Maktabah al-Shamilah version 3.13, vol. 11, p.464. 50 It shows again the magnanimity that Muslims in power or positions of strength should show to those who had earlier exhibited enmity towards them, but who they % nally overcame, including people of other faiths. It also shows the good impression that such magnanimity has on the person who receives it. Even though the Bedouin who threatened the Prophet (p) did not accept Islam at the time, he had good things to say about the Prophet (p) upon returning to his tribe - “I have come to you from the best of people.” 51 Case 11 #e Prophet (p) Forgave the Quraysh A%er the “Conquest” of Mecca #e polytheists of the Quraysh tribe of Mecca were the most hostile community towards the Prophet (p) and his Companions. #ey tried on several occasions to assassinate him and bring an end to his mission. #ey killed many of his companions. #ey even tried to annihilate the Muslim community in Medina 450km away, during the Battle of the Trench (Khandaq). A&er the conquest of Mecca by the Muslims, the polytheist Quraysh converged at the mosque. Prophet Muhammad (p) said, “What do you expect I will do with you?” !ey replied: “(You would do) good! O generous brother, who is the son of a generous brother.” !en, the Messenger of Allah said: “Go, you are all set free!” 94 Supporting Texts “!e good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily he, between whom and you there was enmity, (will become) as though he was a close friend.” (Qur'an 41:34) 94 Al-Baihaqi, Ma'rifah al-Sunan wa al-Athar, al-Maktabah al-Shamilah 3.13,vol.14, p.417; Ahmad bin Hanbal, Musnad Imam Ahmad bn Hanbal, 52 “And verily, whosoever shows patience and forgives, that would truly be from the greatest of (good) deeds.” (Qur'an 42:43) “Tell all who have attained to faith that they should forgive those who do not believe in the coming of the Days of God,[since it is] for Him [alone] to requite people for whatever they may have earned.” (Qur'an 45:14) “Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don't punish them).” (Qur'an 7:199) “He said: 'No reproach on you this day; may Allah forgive you, and He is the Most Merciful of those who show mercy!'” (Qur'an 12:92) #e Prophet (p) said, “Truly, it is better that a leader should err on the side of forgiveness than on the side of punishment.” 95 Someone once said to the Prophet (p), “Pray to Allah against the polytheist and curse them!” #e Messenger of Allah (p) replied, “I have not been sent as an invoker of curses; I have only been sent as a mercy.” 96 Comments According to Al-Manawi, the benevolence shown by the Prophet (p) by the statement, “Go, you are all set free!”, echoes Mu'assasah al-Qurtubah, Cairo, vol.2, p.538; Ismail bin 'Umar bin Kathir, al-Bidayah wa al-Nihayah, Maktabah al-Ma'arif, Beirut, vol.4, p.307. 95 Sunan al-Tirmidhi, hadith no.1011. 96 Sahih Muslim, hadith no.1192. 53 a similar statement by Prophet Yusuf (p) above (Qur'an 12:92), to his brothers who had plotted against him. 97 Implications and Lessons In this episode a&er the conquest of Mecca, the Prophet (p) showed his magnanimity and kindness to the polytheists of Mecca who had persecuted him and his companions, driven them out of their homeland, usurped their properties, and killed many of their comrades and family members. #is forgiveness even where justice and punishment was possible and justi% able, is an exemplary lesson for any Muslim who attains power over others who might have persecuted them in the past. #is prophetic example also counters the argument held by some that Muslims in power should be harsh and vengeful towards those they overpower. It teaches Muslims to be lenient and forgiving especially when they have the power to exact justice. If despite the gravity of the oﬀence committed by the polytheist Quraysh, the Prophet (p) still chose to pardon them, how then would less grievous oﬀences be unpardonable? 97 Abd al-Rauf al-Manawi, Faydh al-Qadir: Sharh al-Jami'a al-Saghir, al- Maktabah al-Tijariyyah al-Kubra, Egypt, 1356AH, vol.5, p.171. 54 Case 12 #e Prophet (p) Forgave the Harsh Treatment by the People of Ta'if Ten years a&er receiving his mission from Allah, the Prophet (p) set out towards al-Taif, about 60 kilometers from Mecca, in the company of his freed slave Zaid bin Haritha. He approached the noblesse among the people of the town and called them to Islam, but contrary to his expectation, they all turned a deaf ear to his message. A&er spending ten days in Tai'f without any success at his mission, he decided to return to Mecca. As the Prophet (p) and Zaid headed back to Mecca, they were teased, humiliated and stoned by the youths of Ta'if to the extent that blood (owed down the Prophet's (p) legs. #e persecution that he and his followers were experiencing at the hands of the polytheist Quraysh, coupled with the hostility and rejection by the people of Ta'if, overwhelmed the Prophet (p) greatly. 98 #is sad incident was described by the Prophet (p) himself in an authentic hadith. He said: “…I departed, overwhelmed with excessive sorrow, and I could not relax until I found myself at a tree where I li&ed my head towards the sky to see a cloud shading me. I looked up and saw Gabriel in it. He called me saying: Allah 98 Safy al-Rahman Mubarakfuri, Al-Rahiq Al-Makhtum (!e Sealed Nectar: Biography of the Noble Prophet), Dar al-Salam Publishers, Riyadh, 1996, p.137. 55 has heard your people's saying to you and how they have replied, and Allah has sent the Angel of the Mountains to you that you may order him to do whatever you wish to these people. !e Angel of the Mountains greeted me and he said: O Muhammad, order what you wish, and if you like, I will let the mountains fall on them.” !e Prophet (p) said, “No, rather I hope that Allah will bring from their descendants people who will worship Allah alone without associating partners with him.” 99 Supporting Texts “!e good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily he, between whom and you there was enmity, (will become) as though he was a close friend.” (Qur'an 41:34) “And verily, whosoever shows patience and forgives, that would truly be from the greatest of (good) deeds.” (Qur'an 42:43) “Tell all who have attained to faith that they should forgive those who do not believe in the coming of the Days of God, [since it is] for Him [alone] to requite people for whatever they may have earned.” (Qur'an 45:14) 99 Ibn Hisham, al-Sirah al-Nabawiyyah, al-Maktabah al-Shamilah 3.13, vol.2, p.15; Safy al-Rahman Mubarakfuri, Al-Rahiq Al-Makhtum (!e Sealed Nectar: Biography of the Noble Prophet), Dar al-Salam Publishers, Riyadh, 1996, p.137; Al-Bukhari, Sahih al-Bukhari, hadith no.3231; Muslim, Sahih Muslim, hadith no.4754. 56 Aishah said that, “!e Prophet (p) never retaliated for a wrong done to him (personally). He only would allow a retaliation for the breaking of Allah's law.” 100 #is shows that whenever the Prophet (p) was the only victim of the wrong done, he preferred forgiveness over justice. However, whenever Allah's law is broken or the wrong done is to someone else (or the community), he would stand for justice and allow the victim the choice of justice, forgiveness alone, or forgiveness with additional goodness (ihsan). Comments Mahdi Rizq al-Allah Ahmad commented on the incident of the Prophet (p) in Ta'if saying, “!e patience of the Prophet (p) with those who opposed him reached its peak. Despite the ill- attitude of the people of Ta'if towards him, he did not invoke Allah to punish them, instead he invoked Him to guide them…” 101 Ibn Hajar also comments that, “!is hadith demonstrates the kind-heartedness of the Prophet (p) on his people, his extreme patience and forbearance. !is is in line with the verse of the Qur'an that reads, 'So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from 100 Al-Bukhari, Sahih al-Bukhari, hadith no.3560; Abu Dawud, hadith no.4787. 101 Mahdi Rizq Allah, al-Sirah al-Nabawiyyah " Dao' al-Masadir al-Asliyyah Dirasah Tahliliyyah, Markaz al-Malik Faisal li Al-Buhuth wa al-Dirasaat al-Islamiyyah, Riyadh, 1992, p.231. 57 about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]'102 and 'And We have not sent you (O Muhammad (p)) except as a mercy for the worlds'.103” 104 Implications and Lessons #is narrative shows that despite the fact that the people of Ta'if insulted, humiliated, abused, and acted violently and inhospitably against the Prophet (p); he bore it all with patience and forgave the perpetrators. In addition, despite having the power to punish and annihilate them, he instead prayed to Allah not to punish but to guide them. He looked beyond the diﬃcult and painful situation he was in, and was optimistic that the youth in particular may be guided aright by Allah, even though the leadership and the youth were currently united against him. #is prophetic example therefore calls for looking beyond the present, and % nding the good in others, even in diﬃcult circumstances. 102 Qur'an 3:159. 103 Qur'an 21:107. 104 Ibn Hajar al-Asqalani, Fath al-Bari, al-Maktabah al-Shamilah 3.13, vol.10, p.16. 58 Case 13 #e P

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