LESSONS OF THE PROPHET’S LIFE

The Rewards of Restraint

In the Quran, these words have been addressed to the faithful:

You have an excellent example in God’s Apostle for anyone who always looks to God and the Last Day and remembers God.

It is clear from this verse that, in the life of the Prophet Muhammad, there is a perfect example for every human being. But the only actual beneficiaries will be those whose apprehension of God is already profound, whose hopes and aspirations centre on God, and whose lives are lived in fear of the punishment of the Lord. Those who cherish the thought of eternal bliss and indeed yearn for it with every fibre of their beings will be the ones to learn from the Prophet’s example.

Why should this be so? The reason is that one has to be sincere in one’s search for truth if one is going to find it. If one “looks to God and the Last Day,” one will be sincere concerning them. Sincerity will enable one to see the life of the Prophet in proper perspective and draw the right lessons from it.

This point can be understood from one example. The following saying of the Prophet is related to the Hadith:

One killed in defence of his property is a martyr. One killed in defence of his life is a martyr. One killed in defence of his religion is a martyr. One killed in defence of his family is a martyr.

As the text shows, this hadith is about being “killed,” not about fighting. The Prophet did not mean that whenever there is a threat to one’s property, life, religion or family, one should immediately resort to arms, even if one is slain. Instead, he meant that if a believer is killed on any of these grounds, their death is martyrdom. The hadith is not an incitement to fight; it is a promise of martyrdom to those who are slain.

Those who are not sincere in their attitude to religion, however, who are more concerned with giving their whims the stamp of prophetic sanction, will take the words of the hadith and use them to justify their selfish quarrels and nationalistic conflicts. They will say Islam teaches you to stand up for your rights like a man; it urges you to fight in defence of your faith, your life and property, your family and your relatives. If you are victorious, then you have achieved your ends; and if you are defeated, then you are a martyr, and it is only a fortunate minority who attain the heights of martyrdom.

But those who fear God will look at the matter soberly. Then, after intense mind-searching, they will ask themselves: if you are required to fight in defence of your property, life, religion and family, why are there cases in the Prophet’s life of his not doing so? In the face of manifest oppression, why did the Prophet often adopt a passive attitude and exhort others to do the same?

The following incident, for instance, has been recorded by Ibn Hisham on the authority of Abu ‘Uthman al-Nahdi. When Suhayb decided to emigrate to Madinah, the Quraysh said, “You came to us in an abject and destitute state. You became rich while with us. Eventually, you reach your present state of wealth. Do you think we will let you run away and take everything with you? If so, you are mistaken!” Suhayb enquired, “If I hand over all of my wealth to you will you let me go then?” They said they would, so Suhayb gave them everything he had. When the Prophet heard this, he said: “Good for Suhayb! He has made a good profit.”

If the previously mentioned hadith means—in an absolute sense—that one should fight and give one’s life in defence of one’s property under any conditions whatsoever, the Prophet should have condemned Suhayb’s failure rather than felicitated him on his success.

The case of Abu Jandal (see Part I, Chapter IV) also illustrates this point. When, at Hudaybiyyah, in the year of A.H. 6, during peace negotiations with the Quraysh, young Abu Jandal, bloodstained and in chains, pleaded with the Muslims not to send him back to the polytheists now that he had accepted Islam, the Prophet ordered that, according to the terms of the treaty which had been agreed upon, he be sent back to Makkah. “Abu Jandal,” he said, “be patient. God will grant you, and those persecuted along with you, release from your suffering.”

If the previously mentioned hadith enjoined one to fight and be martyred irrespective of the conditions, the Prophet would not have urged patient resignation on Abu Jandal; instead, he would have told him to seek martyrdom; he and his companions would have fought with great zeal at Abu Jandal’s side.

During the same Hudaybiyyah encounter, the Quraysh told the Prophet they would not let him enter Makkah that year. Accepting this, the Prophet returned to Madinah without insisting on visiting the House of God. This was an entirely religious affair; indeed, the Prophet had acted on divine inspiration in setting out for Makkah with his companions. Even so, he withdrew. If the previously mentioned hadith had referred to fighting and being martyred in an absolute sense, the Prophet would have insisted on visiting the House of God that year, whether he had succeeded in his purpose or been martyred in the process.

‘Ammar ibn Yasir and his parents were servants of the Banu Makhzum tribe in Makkah when they accepted Islam. Their conversion was utterly anathema to the Banu Makhzum. They would take the family out to the desert in the heat of noon and lay them down on the burning sand, where they would savagely torture them. They even went so far as to murder ‘Ammar’s mother. Relating this incident, this is what the Prophet’s biographer, Ibn Hisham, writes:

When the Prophet passed them by, from what I have heard, he would say to them: “Be patient, the family of Yasir. Heaven is your promised land.”

If the hadith mentioned above were meant in an absolute sense, then the Prophet’s advice to Yasir would have been tantamount to encouraging cowardice. The Prophet would then have never given such advice. Instead, he would have urged Yasir to fight and be martyred. Then, he would have taken up this holy cause, whether the result had been Yasir’s release or his martyrdom.

The truth is that the example of the Prophet is open to more than one interpretation, and it may happen that the wrong—or right—interpretation is made. Only if one is sincere will one interpret the situation correctly, and this can only be achieved through the realism that comes from the fear of God.

When sincere people consider these incidents in the Prophet’s life, questions such as those posed here are bound to crop up in their minds. They are not just seeking a meaning which will serve their ends; instead, they are seeking to ascertain the exact nature of the example imparted by the Prophet. This approach keeps them from misinterpretation. They will look at the matter objectively, and God’s grace will enable them to arrive at the heart of the matter. They will see that the secret lies in realizing one thing: that minor losses must be endured for the sake of significant gain.

The consideration that should be uppermost in a believer’s mind is what serves the interests of Islam, not their interests. Their preoccupation must be with preaching the message of Islam. If there is a clash between personal and preaching interests, preaching of the faith must come first. In the interest of his preaching mission, the Prophet advised patience in the situations mentioned above. The Prophet endured all kinds of personal, financial and domestic losses to ensure the continuation of his efforts to spread the faith. He knew that the Muslims’ success in this life and the next lay in their pressing on with missionary work.

When one has a purpose in life, that purpose assumes overriding importance. One will bear losses in life to achieve it. In the absence of such a purpose, one becomes preoccupied with every trivial matter. To avoid small losses, one must put up with even greater ones. The preachers of God’s word are the most purposeful people in the world: they endure small losses in pursuit of their greater aim. They avoid clashing with others on any issue which would harm their missionary work. They only act in self-defence when forced to do so, for this does not interfere with their greater goal.

Considering this, let us look at incidents of great moral significance during the Prophet Muhammad’s life.

 

Never Yielding To Despair

The tribal system prevalent in the time of the Prophet protected individuals. It was seldom that anyone could survive without it. At the beginning of the period he spent in Makkah, the Prophet Muhammad enjoyed the protection of his uncle, Abu Talib, chieftain of the Banu Hashim. However, Abu Talib died in the tenth year of his mission, and his mantle descended upon Abu Lahab. Since Abu Lahab refused to extend any protection to him, the Prophet began seeking the protection of some other tribe to continue his preaching work. It was for this purpose that he went to Ta’if.

Along with Zayd ibn Harithah, the Prophet made the 65-mile journey to Ta’if, a fertile oasis southeast of Makkah. He had some relatives in the town, but power rested with three individuals at that time: ‘Abd Yalayl, Mas’ud and Habib. The Prophet met all three of them, and all three refused to join him or even extend their protection. “I will tear the curtain of the holy Ka’bah if God has made you His Prophet,” one of them said. “Couldn’t God find anyone else to send as His Prophet,” added another sneeringly. “I swear I won’t speak to you!” said the third. “It would be an insult to you for me to do so if you are a true prophet and an insult to myself if you are false in your claims.”

Dispirited, the Prophet set out on the return journey. But still, the people of Ta’if did not leave him alone. Instead, they set the urchins upon him, and a volley of stone-throwing and abuse drove him out of town. Zayd tried to shield the Prophet with his blanket, but with no success: he was wounded from head to foot.

Some way out of town, there was a vineyard belonging to two brothers, Utbah and Shaybah. It was dusk when the Prophet reached there, and he took refuge in it. His body was covered in wounds, but on his lips were prayers. “Lord,” he cried, “help me; do not leave me to fend for myself.”

‘Utbah and Shaybah were both polytheists, but when they saw the Prophet’s condition, they took pity on him. They had a Christian servant by the name of ‘Addas. They told him to fetch a few grapes bunches and take them in a bowl before their guest. ‘Addas did as he was told: he brought some grapes to the Prophet and requested him to partake of them. The Prophet recited the name of God as he took them in his hand to eat. ‘Addas looked at the Prophet’s face. “By God,” he said, “it is not usual for people in this land to utter these words.” The Prophet asked ‘Addas where he came from and his religion. ‘Addas replied that he was a Christian and hailed from Nineveh in Iraq. “So you are from the town of the good Jonah, son of Matthew,” the Prophet observed. “How do you know Jonah, son of Matthew?” ‘Addas retorted. “He was a prophet, and so am I,” the Prophet said. On hearing this, ‘Adidas bowed before the Prophet, kissing his head, hands and feet.

‘Utbah and Shaybah were looking on. “Look,” they said to one another. “This fellow has corrupted our servant.” “Shame on you.” they said to ‘Addas when he returned. “What were you kissing the fellow’s head, hands and feet for?” “Master,” ‘Addas replied. “There is nothing greater than him on the face of the earth. He told me something that no one but a Prophet can reveal.” “Shame on you!” they repeated. “Be careful that he does not turn you away from your religion; for your religion is better than his.”

In a single journey, God’s Prophet was treated in three different ways by three different groups of people: one pelted him with stones, a second extended hospitality to him, and a third acknowledged his prophethood.

A great lesson from this event is that there is no end to possibilities in this world. If you stand in an open plain, there will surely be a tree shade where you can rest. If some oppress you, do not despair, for if you adhere to the path of truth and do not respond negatively to such treatment by others, God will surely come to your assistance. Some may not rally to your cause, but you are sure to find a place in the hearts of others.

 

The Prophet Forced Into Exile

The Prophet Muhammad met dire opposition when he started his preaching mission in Makkah in A.D. 609. When he presented the message of Islam before the disbelievers of Makkah, they proudly pointed out that they were already involved in great religious work. “Why should we become Muslims,” they protested, “when we already look after the Sacred Mosque and give water to the pilgrims?” This verse of the Quran was revealed in condemnation of their argument:

Do you pretend that He who gives a drink to the pilgrims and pays a visit to the Sacred Mosque is as worthy as a man who believes in God and the Last Day and strives for God’s cause? These are not held equal by God. He does not guide the wrongdoers. Those who have embraced the faith migrated from their homes, striven for God’s cause with their wealth and persons are held in higher regard by God. It is they who shall triumph.

Initially, the message of the Prophet of Islam had nothing but conceptual truth behind it. It was an abstract message with no material grandeur attached. On the other hand, the Kaaba in Makkah had assumed the status of an institution backed up by grand architecture and glorious historical traditions. Consequently, associating oneself with the Ka’bah was socially acceptable; it even became a symbol of pride. To associate oneself with the message of the Prophet of Islam, meanwhile, amounted to belief in a religion which had not yet come into its own and had no material benefits to offer.

The people of Makkah, therefore, did whatever they could to thwart him, and he was subjected to torment upon torment. But his mission continued to gain ground, and finally, the message of Islam reached the people of Madinah, most of whom accepted Islam. Together with the Prophet, other Muslims were also persecuted in Makkah. The Prophet told them to go to Madinah, where they would be received by their Muslim brethren, who were ready to give them succour. So, one by one, the Muslims started emigrating to Madinah. When the Quraysh heard about this scheme, they tried to prevent the Muslims from leaving Makkah: some they beat up, some they took captive; but somehow, most of the Muslims managed to reach their refuge in Madinah.

Finally (A.D. 622) came the Prophet’s turn. The Quraysh realized that, with the rest of the Muslims safely installed in Madinah, it would not be long before the Prophet joined them. So leaders of all the tribes of the Quraysh, except the Banu Hashim, met in the great hall of Qusayy ibn Kilab’s house, where all such meetings were held. Various proposals were put forward, but finally, all agreed that a person from every tribe should attack and kill Muhammad: his blood would thus be divided over all eleven tribes, the Banu Hashim, the tribe to which the Prophet belonged, being unable to fight with all of them, would accept compensation instead. The next night, they surrounded the Prophet’s house, waiting for the Prophet to emerge so they could pounce on and kill him.

The Prophet knew precisely what was going on. Quietly, he continued his preparations. Then, according to plan, he left Makkah with Abu Bakr that night. The Prophet realized they would send search parties pursuing him when news of his departure reached the Quraysh. So he and Abu Bakr hid in a cave of Mount Thawr, four miles out of Makkah. They planned to stay there a few days until the Quraysh called off their search, and the two could continue their journey to Madinah.

The Quraysh horsemen started looking everywhere for the Prophet. It was not long before one brigade reached his hideout in Mount Thawr. There they were, armed and standing at the mouth of the cave: the Prophet and Abu Bakr could even see their feet. Abu Bakr, sensing the critical danger they were in, said to the Prophet: “The enemy is upon us.” “Don’t worry,” the Prophet reassured him: “God is with us. We are only two,” he continued calmly, “but how do you rate two men who have God as a third companion?”

 

Absolute Trust in God

Another such incident occurred during an expedition made by the Prophet known as Dhat al-Riqa’ (A.H. 4). Recorded in al-Bukhari, as well as in biographies of the Prophet, it is related by Jabir.

“Would you like me to kill Muhammad?” This terrible question was put by a member of the Banu Ghatfan tribe, Ghaurath ibn al-Harith, to his tribe’s people. The answer was overwhelmingly affirmative, but they wanted to know how it would be possible. Ghaurath replied with confidence, “I shall catch him unawares and kill him!” And this is precisely what he set out to do. When he reached the camp of Muhammad and his companions, he chose his moment well. He waited until the Prophet, and his companions had settled down to rest, unarmed, in the shade of the trees. The Prophet lay alone, and his sword dangled from the branches above him. Ghaurath darted forward, snatched the weapon, and bore down on the Prophet. “Who will save you from me?” he challenged, savouring this moment. “God,” the Prophet replied quite simply. Daunted, Ghaurath said, “Take a look at the sword I am holding! Don’t you fear it?” “Of course not,” the Prophet said. “Why should I fear it when I know God will save me?” The supreme confidence of the Prophet’s reply proved too much for Ghaurath, and his courage left him. Instead of attacking the Prophet, he put the sword back in its sheath and returned it to him. The Prophet then made him sit down and called his companions. When they arrived, he told them the whole story. Ghaurath was petrified, expecting to be killed at any moment. But the Prophet let him go without inflicting any punishment on him.

Those who put absolute trust in God do not fear anything or anyone. The faith that God, a Live and All- Powerful Being, is always there to help you makes you bold in the face of every other power. Fearlessness is a person’s greatest strength when faced with an enemy. Don’t fear any foe, and the foe will start fearing you.

 

Reaching A Consensus

Shortly before the Battle of Badr (A.H. 2), the Quraysh sent a vast caravan of merchandise and sixty men to Syria. Although the Muslims subsequently defeated the Quraysh at Badr, their commander, Abu Sufyan, successfully managed to steer this caravan, where the people of Makkah had placed all their capital, home to Makkah, by a coastal route. However, defeat at Badr had left the Quraysh thirsty for revenge on Muhammad and his followers. Their leaders, therefore, met in Dar al-Nadwah (The Hall of Convention), where it was unanimously decided that the partners in the caravan should take their capital only, leaving the profits to be devoted to preparations for war. The profits amounted to 50,000 dinars, a considerable sum in those days.

The Quraysh made elaborate preparations and, in A.H. 3, advanced on Madinah.

It was then that the Battle of Uhud took place, just three years after the Prophet’s migration to Madinah. He called his companions when news of the Quraysh’s advance reached the Prophet. Most of them were inclined to meet the attack from within the city. The youthful element among them, however, was vehemently opposed to this. They contended that if we remained in the town, the enemy would interpret it as a sign of cowardice and weakness: they should take the fight outside the city. ‘Abdullah ibn Ubayy, however, concurred with the opinion of the leading companions.

There were reasonable grounds for the view that the attack should be met from within the city. The geography of Madinah had all the makings of a natural defence system. To the south were orchards of date-palms, so thickly clustered as to make an attack impossible from that side. To the east and west, high mountains provided a natural barrier to any invader. There was only one front from which Madinah could be attacked. The city itself was a natural fortress. To leave it amounted to exposing oneself to an enemy attack on all four sides, whereas from within the town, only one front would have to be defended. And indeed, Madinah’s favourable location was subsequently taken advantage of in the battle, later known as the Battle of the Trench, in which the entire city was protected by the simple expedient of digging a trench on the open front to the northwest of the town.

Although most of the leading companions, as well as ‘Abdullah ibn Ubayy, were in favour of meeting the attack from within the city, the Prophet decided to accede to the wishes of the younger Muslims: along with an army of one thousand, he left the city and set off for Uhud. ‘Abdullah ibn Ubayy was deeply offended to find that his wise and proper advice had been over-ruled. He followed the army with a heavy heart, but before the Muslims reached Uhud, he and 300 followers turned back. “He agreed with them and not with me.” ‘Abdullah ibn Ubayy lamented, “so I fail to see why we should destroy ourselves on this field of battle.”

The Muslims’ defeat at Uhud vindicated the opinion of those in favour of meeting the attack from within the city. Accordingly, this strategy was duly adopted at the Battle of the Trench (A.H. 5). All the leading companions of the Prophet, however, forgot their disagreement and remained in the Muslim army. Despite heavy losses from bearing the brunt of the battle, they fought valiantly alongside the Prophet. Only ‘Abdullah ibn Ubayy separated himself from the Muslim force, so he became known as the “Leader of the Hypocrites.” In principle, ‘Abdullah ibn Ubayy’s opinion had been correct; it was also borne out by the experience on the field of battle, but although he was right, his disobedience incurred God’s displeasure and was considered a form of transgression.

Islam attaches great importance to consultation. Everyone has a right to put forward their point of view. But no policy can be effectively pursued if everyone expects their view to prevail, no matter the circumstances. Only one course has to be followed, so when there is disagreement over what that course should be, not everybody’s view can be accommodated. True Muslims, then, should, after offering their opinion, forget what they think and follow the directives of decision-makers as if their decisions were their own.

There is no greater sacrifice than that of one’s own opinion. Like a building, which can only be constructed if many bricks are buried in the ground, a strong society can only come into being if individuals are ready to bury their personal opinions—to act in unity with others despite their disagreements. This is the only foundation on which a community of individuals can be formed; it is as necessary to the foundation of human society as bricks are to the foundation of a building.

During the year A.H. 8, an expedition was made to Muta. Part of Muhammad ibn Jarir al-Tabari’s description of the expedition runs like this:

Abu Qatadah tells us that the Prophet sent an army to Muta. He appointed Zayd ibn Harithah as commander; if he was martyred, then Ja’far ibn Abu Talib was to take over; and if he was killed in action, the choice should fall on ‘Abdullah ibn Rawahah. Ja’far jumped when he heard the Prophet’s decision and said he would not serve under Zayd. The Prophet told him to go along, “for you do not know what is best for you.” Then the army set off.

A believer is no angel; he is a mortal human being like any other. Still, there is an enormous difference between a believer and any other human being. Others do not know how to go back on mistaken and perverse notions once they have them fixed in their minds. So, right or wrong, they stick to their opinions. They follow their desires rather than sound reason.

On the other hand, a believer’s attitude should be quite different. True believers set themselves straight when shown to be on a wrong course and correct themselves when their mistakes are pointed out. Rather than being set in their opinions, they should always be open to criticism and ready to rectify themselves, even when this means doing something they do not want to do.

A believer submits to truth, while others submit to nothing but their own selves.

 

Avoiding Confrontation

The year after the Battle of the Trench, in A.H. 6, the Prophet Muhammad had a dream in Madinah. In it, he saw himself and his companions visiting the House of God in Makkah. His companions were delighted to hear this, for it meant that, after a lapse of six years, they would soon be going to Makkah and visiting the Holy Ka’bah. In accordance with this dream, the Prophet set out for the holy city with 1400 of his companions. When they reached Ghadir Ashtat, they heard that the news of their journey had reached the Quraysh. Indignant at the idea of the Muslims visiting the House of God, they had amassed an army and vowed to prevent Muhammad and his companions from entering Makkah, although it was contrary to Arab tradition to prevent anyone from visiting the Ka’bah. The Prophet was acting under divine inspiration: perhaps that is why he remained calm when he heard of the Quraysh’s reaction. However, he was informed by his spies that Khalid ibn al-Walid, intent on blocking the Muslims’ path, had advanced with two hundred cavalrymen to Ghamim. On hearing this, the Prophet changed route, deviating from a well-frequented path to a little-known and arduous route, which led him to Hudaybiyyah. In this way he avoided clashing with Khalid’s army. This is how the historian Ibn Hisham describes the events:

“Who can show us a path not occupied by the Quraysh?” the Prophet asked. Someone volunteered to do so. He then guided the Muslims by a route which led through arduous, rocky and mountainous passes. The Muslims had great difficulty in crossing these passes, but when they had done so and emerged upon an open plain, the Prophet called on them to seek the forgiveness of God and turn to Him. This they did, and the Prophet said that this was the word of forgiveness, which the Israelites had been called upon to utter, but they had failed to do so.

This was a trying time for the Muslims, but they faced their trial with patience and forbearance. This was the path laid down for them by God. Even the slightest hesitation to follow that path was considered a transgression, for which forgiveness had to be sought. Therefore, the Prophet urged his followers to repent and seek forgiveness for any weakness or irritability they may have shown at that taxing time. Difficulties were to be faced with fortitude. No impulse was to cause one to deviate from the path of God.

To survey the situation, the Prophet halted at Hudaybiyyah, nine miles from Makkah. From Hudaybiyyah, he sent one Kharash ibn Umayyah on camelback to inform the Makkans that the Muslims had come to visit the House of God, not to do battle. On reaching Makkah, Kharash’s camel was slaughtered, and attempts were made to murder him, but somehow he managed to escape and return to Hudaybiyyah. The Prophet then sent ‘Uthman to appeal to the Makkans to refrain from hostilities and tell them that the Muslims would return quietly to Madinah after performing the rites of ‘Umrah.³⁸ The Makkans paid no heed and took him, prisoner. Later Mikraz ibn Hafs and fifty men attacked the Muslim camp at night, raining stones and arrows down on the pilgrims. Mikraz was captured, but no action was taken against him: he was released unconditionally. Then, as the Muslims were praying in the early morning, eighty men attacked them from Tan’im. They were also taken captive and then allowed to go free unconditionally.

Lengthy negotiations with the Quraysh ensued. Finally, a truce was made between the two sides. At first sight, this truce amounted to an outright victory for the Quraysh and a defeat for the Muslims. The Prophet’s followers could not understand how, when God had given them tidings of a visit to the House of God, the Prophet could have agreed to return to Madinah without performing the visit. They would be allowed to come the following year but would have to leave the city after a stay of only three days. Humiliating clauses such as this, exacerbating as they were for the Muslims, were all accepted unquestioningly by the Prophet. It seemed to be an acceptance of defeat.

The Quraysh deliberately acted aggressively to offend the Prophet. They wanted to provoke him into initiating hostilities so that they could find an excuse for fighting him. To prevent a visit to the Ka’bah was quite contrary to Arab tradition. Moreover, it was the month of Dhu’l-Qa’dah, one of four months considered sacred in Arab lore, in which fighting was prohibited. The Quraysh wanted to fight the Muslims, but they did not want to be accused of having desecrated the holy month; they wanted to be able to lay the blame at the door of the Muslims, who were few in number at that time, and not even equipped for battle. Yet, there they were, stranded 250 miles from home, right on the border of enemy territory. It was a perfect opportunity for the Quraysh to unleash a savage onslaught on the Muslims and give full vent to their antagonism. They did everything they could to provoke the Muslims into starting a fight, but the Prophet ignored every provocation; he scrupulously avoided falling into their trap.

The situation was so grave that Abu Bakr was the only one of the companions not to feel that, in accepting humiliating peace terms, they had bowed before the aggressor. They were even more astonished when a verse of the Quran was revealed, which referred to the agreement as an “obvious victory.” “What kind of victory is this?” one of them protested. “We have been prevented from visiting the House of God. Our camels for sacrifice have not been allowed to proceed. God’s Prophet has been forced to turn back from Hudaybiyyah. Two of our persecuted brethren, Abu Jandal and Abu Basir, have been handed over to their persecutors ...” Yet this humiliating treaty paved the way for a great Muslim victory.

The Treaty of Hudaybiyyah appeared to be a capitulation before the enemy; however, it allowed the Muslims to strengthen themselves and consolidate their position. The Prophet accepted all the Quraysh’s demands in return for their assurance that they would cease all hostilities against the Muslims for ten years. However, continual raids and warfare threats prevented the Muslims from pursuing constructive missionary work. As soon as the Prophet returned from Hudaybiyyah, he intensified missionary work in and around Arabia, the groundwork having been done beforehand. Now that peace prevailed, the message of Islam started spreading like wildfire.

People in their thousands, tribe after tribe, thronged to join the fold of Islam. Islam began spreading beyond the borders of Arabia too. Safe from the polytheists of Makkah, the Prophet was able to take action against, and drive out, the Jews of Khaybar, who had missed no opportunity of helping the enemies of Islam. He also turned his attention to building up the strength of Islam in Madinah. The culmination came within only two years of the Treaty of Hudaybiyyah: the Quraysh surrendered without even putting up a fight. There was no further barrier to the Prophet’s triumphant entry into Makkah. The deliberate imposition of a humiliating retreat from Makkah paved the way for victory.

People nowadays tend to resort to arms at the slightest provocation from their enemies. When the losses of meaningless war are pointed out to them, they justify themselves by saying they were not the aggressors; the enemy had wickedly involved them in warfare. They do not realise that non-violence does not mean remaining peaceful so long as no one is acting violently towards you; it is to refrain from violence even in the face of violence—to refuse to be provoked even in the face of provocation. Insidious plots should be met and defeated by quiet deliberations. Deeply rooted though the antagonism of one’s foes may be, one should not let their resistance become either a stimulus or a vindication of one’s actions.

Fighting one’s enemies is no way to succeed in life. Only by avoiding conflict can one consolidate one’s strength. Then by awe alone, will one be able to overpower one’s foes? To fight at the slightest provocation and ignore the need to build up one’s strength quietly is to condemn oneself to destruction. Such conduct can never lead to success in this world of God. The Prophet achieved success by pursuing a policy of non-confrontation; how, then, can his followers succeed by following a policy of confrontation? How can they be called his followers when blind to his example? How can they expect him to intercede for them on the Day of Judgement?