How the Prophet dealt with others

How the Prophet Dealt with ‘Others’

Prophet Muhammad ﷺ, contrary to popular perception, was not just a saint who used to preach righteousness. He was also a statesman, a commander, a law-giver, a social reformer and the first president of the erstwhile State of Madinah. After having been conferred prophethood at the age of 40, he spent the remaining twenty three years of his life dealing with the myriad issues of people- both spiritual and material. In fact, he holds the unique distinction in history for having seamlessly intertwined the spiritual and the material aspects of people’s lives, such that every material deed was ingrained in spirituality and every spiritual act passed through the material realm.

Of the people he immediately dealt with, the vast majority was that of the tribal Arab pagan population which worshipped multiple gods. Another major force he had to deal with was the Jewish population of Madinah and the adjoining suburbs, as also the Christians of Najran and the Magians of Persia. And the way he dealt with them is an entire study in political science, diplomatic finesse, ethics, wisdom and prudence. Since we Indians too belong to a plural and cosmopolitan society, it is germane for us to understand how the Prophet interacted with his fellow compatriots and won them over with his compassion and kindness.

An Ideological State

In order to properly appreciate the nature of these interactions, it is first necessary to understand the nature of this State of Madinah. Unlike other nation-states, the borders of this nation were not determined by any geographical landmark. This was not a state which had citizens of some particular race, colour or language. Accordingly, its citizenry boasted of Arabs and non-Arabs, Semites and non-Semites and people speaking various languages and belonging to various tribes. The single unifying factor that defined this state was that its citizens believed in Islam. This was thus an ideological state that traversed the boundaries of genetics and culture. It is in this backdrop that we need to understand how the Prophet dealt with ‘others’ to form a vibrant, pluralistic and cosmopolitan society.

Dealing with the Pagans of Makkah

Since this was an ideological movement, making compromises with the core ideology was never entertained. When the Makkan pagans offered the Prophet riches and women and monarchy in exchange for a dilution in his monotheistic principles, the Prophet flatly refused and famously replied that he would not forsake his mission even if he was given the sun in one hand and the moon in the other. But being firm and unyielding in one’s conviction is one thing and forcing people to follow suit is another. Accordingly, the Prophet personified the Qur’anic edicts of ‘la ikraha fi ad-deen’ (There shall be no compulsion in accepting Islam) and ‘la-kum deen-kum wa lia deeni’ (To you your religious way and to me mine). He never compelled anyone to tread his path; he only requested them to do so out of the immense concern he had for humanity.

This balance of holding firm to one’s values on the one hand and giving concessions to the pagan party on the other is exemplified no better than during the Hudaibiyah expedition. While the Prophet did not compromise on retaliating against the assassination of his ambassador, he conceded on many other fronts. He agreed to forego his intention for Umrah, he agreed to erase the words Bismillah arRahman arRaheem and RasoolAllah and he even agreed to the seemingly humiliating treaty clauses for the greater cause of peace and goodwill. For more details on the diplomacy shown by the Prophet in this expedition, the reader is requested to refer to my blog, '40 Lessons we should learn from the Hudaibiyah Expedition'.

Even when the city of Makkah was finally taken in 8AH and the enemy had been completely routed, the Prophet did not resort to vengeance. He, instead, declared a general amnesty for all Makkans, save a handful of convicts, most of whom were also forgiven later. When he asked them how they expected him to treat them now that they had been vanquished, they replied that they expected the Prophet to show kindness. And so it was that the epitome of kindness and mercy ﷺ followed the example of Prophet Joseph and pardoned them all. This act of the Prophet is unprecedented in history and is still regarded as unparalleled for the magnanimity it holds on part of the victor.

Dealing with the Pagans and Jews of Madinah

One of the most remarkable contributions of the Prophet is the Charter of Madinah that was drafted and enforced in the city of Madinah as early as 1AH. Here, the Prophet had to deal with a society comprising of the Quraish immigrants, the warring Aws and Khazraj tribes and the Jewish tribes. A social contract, if you may, the Charter or Constitution enlisted the support of all the constituent parties in the event of a foreign aggression, and made the Prophet the mediator in all their disputes. This brought an end to the prolonged power struggle between the Aus and Khazraj tribes and instituted peaceful methods of dispute resolution among the diverse factions. In this plural society of Madinah, the non-Muslims had been given the following rights:

1.     They were all secure under divine covenant.

2.     They had the same cultural and political rights as Muslims.

3.     They had religious autonomy and freedom.

4.     They were not required to defend the Muslims in their personal religious wars.

Dealing with Foreign Nationals

This ‘security under divine covenant’ was extended not only to the Jews and pagans of Madinah, it was also extended to all the territories that fell into the hands of the Muslims in the ensuing battles. In every new country that the Muslims went to govern, the local non-Muslim population was provided with all civil, cultural and religious rights, and the Muslim government was duty-bound to deliver these rights. A paltry tax called Jizya exempted the non-Muslim populace from enrollment in the armed forces. Far from being mere subjects of the Islamic state, the non-Muslim population was the zimma (responsibility) of the government, and hence called Zimmis (Urdu speakers would relate to the word zimmedari).

Dealing with Foreign Rulers

This security and personal freedom was also extended to the monarchs and governors the Prophet wrote to. His letters to Heraclius the Caesar of Byzantium, Chosroes II the Khosrau of Persia, Maqawqis of Alexandria, the Negus of Abyssinia, Munzir bin Sawa alTamimi of Bahrain and Harith Gassani of Syria are a reflection of his sincerity in upholding peace and divine rule. In his letters to the Christian rulers of Rome, Alexandria and Abyssinia, the Prophet offered his greetings to them, reiterated his belief in God and acknowledged the exalted position of Jesus Christ and the Virgin Mary. He wrote to them that if they accept the divine religion and act accordingly, they would retain their positions as rulers and become eligible for additional rewards in the Hereafter. For the sake of brevity, I would suffice at reproducing here the translation of the letter the Prophet wrote to Munzir bin Sawa alTamimi, the Governor of Bahrain.

“In the name of God, the Beneficent, the Merciful.

From Muhammad, the Prophet of God to Munzir bin Sawa.

May peace be upon you.

To God is due all praise who is One and there is none to be worshipped except Him.

I bear witness that there is no god but God and that Muhammad is a servant of Allah, and His Prophet.

Further, I remind you of God. Whoever accepts admonition does it for his own good. Whoever followed my messengers and acted in accordance with their guidance, in fact, followed me and accepted my advice.

My messengers have highly praised your behavior. You shall continue in your current office. You should remain faithful to God and His Prophet. I accept your recommendation regarding the people of Bahrain. I forgive the offences of the offenders. Therefore, you may also forgive them. Of the people of Bahrain, whoever wants to continue on their Jewish or Magian faith should be made to pay Jizya.”

<Seal: God’s Prophet, Muhammad>

Universal Charter of Human Rights:

In his farewell address to the people, the Prophet spelt out the first and most inclusive charter of human rights in the history of mankind; a covenant granting equality, dignity and esteem to a world which was torn apart by racial, religious, linguistic and class barriers. After calling upon all mankind to take off the yoke of servitude to other human beings and become slaves of the Lord and Creator of all humanity, the Prophet delivered a sermon on human fraternity that is unmatched in its depth and meaning. He told them that all human beings are brothers one to another, all being children of Adam and Eve. He called upon them to surrender all claims of superiority-by-birth, reminding them that their father, Adam was, after all, created from dust. He further emphasized upon his point by proclaiming that no Arab has any superiority over a non-Arab and vice-versa, and that no white man has any superiority over a black man and vice-versa. The criterion for superiority is not birth, but piety and God-consciousness.

Dealings with fellow human beings

On another occasion, the Prophet had said that the best among men are those who are most beneficial to mankind. His teachings on neighbours and fellow human beings do not take into consideration the beneficiary’s personal creed and religion. Once when he saw the funeral procession of a Jewish person, he stood up as a mark of respect. His Companions informed him that the funeral was that of a Jew and not that of a Muslim. At this, he replied, “Was he not a human being?”

His compassion extended, and still extends, to all.

He has, most definitely, been sent as a mercy to all mankind.

-Parvez Mandviwala