The study of the life of the Prophet shows that he continued to face injustices from the addressee group, but the Prophet always adhered strictly to the principle of patience and exhorted his companions to do likewise. Never in his meetings were the oppressive acts of the enemy discussed or even mentioned. Never did he heap verbal abuse on his oppressors. On the contrary, he had only good words for them. Never did he call his oppressors Kafirs or enemies. Rather, he always used the word insaan (human being) for them. One extreme example worth noting is that once when his opponents had seriously injured him by stoning him, he simply uttered these words:

“O God, guide my people for they do not know.” Muslim ibn al-(Hajjaj, Hadith no. 104)

The way of unilateral patience and well-wishing adopted by the Prophet in Arabia was only intended to prevent feelings of hatred and grievance finding a place in his and his companions’ hearts. For a mind harbouring hatred and grievance is not competent to carry out the task of reform.

The study of the life of the Prophet of Islam shows that for several years after starting his mission in 610 AD, he communicated his message quietly through private individual meetings. At that time, idols were worshipped in Makkah as well as in the whole of Arabia. The culture of idolatry dominated everywhere. Idolatrous practices had taken root in the lives of the Arabs, right from the moment of their birth till the day they died.. In such a situation, introducing the message of monotheism into the environment of idolatry was simply to invite clash and confrontation.

Given this situation, the Prophet of Islam had either of two options. One, to invite people publicly to respond to the call of monotheism and openly condemn polytheism ( shirk). The second option was to start his mission quietly through individual meetings and take further steps only after gauging the circumstances.

If he adopted the first method, there would be chances of violent confrontation. That is why he gave up that idea. Instead, he adopted another method, clearly a peaceful method, by which it was possible to continue his mission without it leading to conflict. This was the first example of peaceful activism in the life of the Prophet. In like manner, he launched his entire movement on the principle of peace. This reality has been expressed thus in a Hadith:

“If you face an enemy, do not allow yourselves to be influenced by the psychology of reaction and start retaliating; instead, solve the problem of enmity by following the peaceful method.”

The Prophet’s life is filled with examples in which he used the peaceful method. This principle of pacifism is expressed thus in the Quran:

‘Good and evil deeds are not equal. Repel evil with what is better; then you will see that one who was once your enemy has become your dearest friend.’ (41:34)

That is, if you face an enemy, do not allow yourselves to be influenced by the psychology of reaction and start retaliating; instead, solve the problem of enmity by following the peaceful method.

Prophet Muhammad continued to work peacefully, until eighty three people had joined his mission. At that time, one of his senior companions, Abu Bakr, said to him that thenceforward, they should work publicly. The Prophet of Islam answered:

No, Abu Bakr, we are still only a very few. (Islmail ibn Kahtir, Seerah ibn Kathir, Vol., p. 441)

But Abu Bakr in his zeal went to the Kabah and announced in public that he had become Muhammad’s follower. On hearing these words, a group of the Prophet’s opponents started beating him up so severely that he fell down seriously injured. His assailants desisted only when they thought he had succumbed to his injuries.

Umar ibn Khattar was one of the most powerful followers of the Prophet. He too asked the Prophet why they should keep quiet when they were on the right path, and insisted that they should work openly and publicly. On hearing this, the Prophet again said, “Umar we are but a few. You have seen what treatment was meted out to Abu Bakr.” (Seerah ibn Kathir, Vol. 1, p. 439)

Gradually, the mission of the Prophet of Islam started spreading and the number of his followers increased. Then the time came when seventy-three people came from Madinah to meet him and confide in him that they had joined his mission. They said to him that he should no longer tolerate the oppression of the Makkans. And that they should be allowed to engage in jihad against the Makkans. The Prophet of Islam had this to say to them: “Go back to your city, for I have not been commanded to wage war.”

This course of action on the part of the Prophet shows that he always behaved with a view to what the consequences would be. He believed that our initiatives should always be aimed at yielding positive results – the initiative which proves counterproductive is no initiative at all. He supported result-oriented action.

The life of the Prophet of Islam shows that in his scheme of things there was no room for result-less actions such as ‘suicide bombing’. What is suicide bombing? In reality, it signals the final stage of frustration. That is, when the extremist feels that his opponents are invincible, he goes to the extent of killing himself, in the hopes that that will at least inflict some harm upon the enemy. He seeks justification for taking this step by saying that he had opted for that path so that he might receive martyrdom.

Resorting to suicide bombing to deal with the enemy is an indication that although the option of peaceful action is open to one, intense feelings of hatred and revenge act as a blinder; and in this veil of darkness, the bomber ultimately kills himself. In any such situation where a man opts for suicide bombing, the peaceful method is certainly open to him, but he fails to see this.

The truth is that to make a reasoned choice of the peaceful method, it is vital that man’s mind should be free of feelings of hatred and revenge: he should be able to analyze events dispassionately. In the words of the Prophet of Islam, he should be able to see things as they are. Peaceful action is positive action, and its importance can be understood only by a positive mind which plans its course of action in consonance with peaceful objectives.