Muhammad the Prophet of Mercy

  • bookcover

  • Muhammad the Prophet of Mercy

  • Tolerance
    Together With

    It was not only mercy that the Prophet r
    kindly showed towards disbelievers and opponents. What outshone mercy was the
    tolerance the Prophet r
    established towards all non-Muslims, which opened for humanity new vistas of
    benevolence, amity, and peaceful coexistence. Tolerance was woven into the
    fabric of this message of mercy, practiced from the dawn of Islam, on the first
    day of its birth, and traced all along its history and at the most critical
    moments of its blessed journey.


    After receiving the Divine Revelation
    in Hira’ Cave, the Messenger of Allah r hurried back home to
    his wife Khadijah (may Allah be pleased with her), his noble body shivering and
    his heart beating hard. He r
    just said, “Cover me! Cover me!

    Lady Khadijah comforted him and, after listening to the
    incident that occurred in the cave, she supported him with the words of the
    first believer. Then she accompanied him to her paternal cousin, Waraqah bin
    Nawfal bin Asad bin ‘Abdul ‘Uzza bin Qusai t. He was a blind old man
    who embraced Christianity in the pre-Islamic time. He used to write in Hebrew
    and write from the Gospel in Hebrew as much as Allah willed for him to write.
    She said, “O my cousin, listen to your nephew.”

    Waraqah said to him, “O my nephew, what have you seen?

    The Messenger of Allah r recounted to him what
    he had seen.

    Waraqah said to him, “This is the same Namus (the Angel
    entrusted with Divine Secrets, i.e. Gabriel
    u) whom Allah had sent
    to Musa (Moses
    Would that I were young and could live until the time when your people will
    turn you out

    The Messenger of Allah r asked, “Will they
    turn me out?

    Waraqah replied, “Yes, never did a man come with the like of
    what you have come with but he was treated with hostility. If I should live to
    see that day, I would support you strongly.

    A short while later, this venerable Christian who possessed
    knowledge of the Scriptures died after giving the Messenger of Allah r
    the glad tidings: he is surely the Prophet of this time.


    Persecution of the Muslims started
    after the open preaching of Islam, near the middle or end of the fourth year of
    prophethood. It began slowly at first, but steadily escalated and kept
    worsening day by day and month by month until, in the middle of the fifth year,
    it became intolerable and Muslims could no longer endure living in Makkah.

    They began to seriously think of a way out from this
    intolerable sufferance.

    such hard times, Surat Az-Zumar was revealed, ushering the way to
    emigration and declaring that the Land of Allah is spacious. (For
    those who do good in this world is good, and the earth of Allah is spacious.
    Indeed, the patient will be given their reward without account
    .)2 If they could not worship Allah in one
    place, they could go to another.3

    The Messenger of Allah r said to his followers,
    who were suffering persecution and afflictions he could not protect them from,
    If only you set out to the land of Abyssinia, for in it is a king with whom
    none is wronged; and it is a land of truth, until Allah makes for you a way out
    of your suffering

    This was the first Islamic immigration to the Christian land of Abyssinia, which the Prophet r
    described as “a land of truth.” It was ruled by the Negus, a Christian
    king, whom the Prophet r
    described as “a just king” who never wronged or mistreated any of his

    A group of twelve men and four women left for Abyssinia in
    Rajab of the fifth year of prophethood, led by ‘Uthman bin ‘Affan t.
    In his company was his wife Ruqaiyah (the Prophet’s daughter, may Allah be
    pleased with her).

    They moved out of Makkah under the cover of darkness and headed
    for the sea where two merchant ships were sailing to Abyssinia – their

    News of their departure reached the ears of the Quraish and men
    were dispatched in their pursuit. But the believers had already left Shuaibah Port for their secure haven, where they
    were received warmly and accorded due hospitality.5

    The second emigration was larger yet more difficult. The
    Quraish was on the alert and tried to thwart any attempt of escape. The Muslims
    were faster, and Allah removed all obstacles along the way.

    This time the group of emigrants comprised three hundred and
    eighty men and eighteen or nineteen women.6

    The incident of their immigration to Abyssinia
    and the hospitality of the Negus was narrated by Umm Salamah (may Allah be pleased
    with her), the Prophet’s wife, who said:

    We stayed with his
    hospitality in the best land, with the best neighbor (the Negus). By Allah, we
    remained so until there came a man who contended with him for sovereignty. By
    Allah, we have never experienced greater grief than that which we felt at that
    time, for fear that he might conquer the Negus, and then there would come (as a
    sovereign) a man who would not acknowledge our rights (as refugees) as the
    Negus did.

    The Negus marched onward
    (to meet the enemy) and between them was the broad Nile.
    The Companions of the Messenger of Allah r said, “Would a man
    go to attend the combat and bring us the news?
    ” Az-Zubair bin Al-‘Awam, who
    was the youngest among the people, said, “I (will go).” They blew up a
    waterskin for him to use as a float, which he placed on his chest and swam over
    until he reached the Nile bank, where the encounter occurred between the
    people. Then he proceeded until he witnessed them. We supplicated Allah to
    grant victory to the Negus over his enemy and to give him power in his country.
    He did maintain full control over Abyssinia, and in his hospitality we lived in
    the best abode until we came back to the Messenger of Allah r
    in Makkah.7

    In return, when the delegation of the Negus came to the
    Messenger of Allah r,
    Abu Umamah t
    narrated that the Messenger of Allah r rose to serve them

    His Companions said, “We shall suffice (serve) instead of
    you, O Messenger of Allah
    ,” but he said, “They were hospitable towards
    my Companions and I love to suffice them (myself).

    Quranic Ayat were revealed regarding the Negus and his
    companions, who, when they heard the Qur’an, recognized the Words of their Lord
    and their eyes overflowed with tears because of the truth they recognized.9

    Allah U
    says: (Verily, you will find the strongest among men in
    enmity to the believers the Jews and those who associate others with Allah, and
    you will find the nearest in love to the believers those who say, “We are
    10.” That is because among them are
    priests and monks, and they are not proud. And when they listen to what has
    been sent down to the Messenger, you see their eyes overflowing with tears
    because of the truth they have recognized. They say, “Our Lord, we believe; so
    write us down among the witnesses.”

    Upon the death of the Negus, the Prophet r
    said, “Today a righteous man has died. Get up and offer Salah (Funeral
    Prayer) for your brother Ashamah.


    Persecution grew more and more
    ferocious as the Islamic Call gained momentum. Opposition erupted and forces of
    evil allied to curb Islam and kill its Prophet r. With hardships
    encircling him, the momentous event finally came and the Prophet r
    received permission from his Lord to emigrate from Makkah to Al-Madinah.

    Hijrah (emigration) was a journey fraught with danger,
    commanding the utmost secrecy and caution. Among the necessary preparations was
    hiring a skilled guide, well acquainted with desert routes, to show the Prophet
    and Abu Bakr t
    the way to Al-Madinah.

    It was a role certainly precarious for
    a traveler whom the Quraish wanted dead at any price, in a journey that was
    later on used as the starting date of the Islamic era.13

    In this pivotal journey in the history of Islam, which ushered in
    the foundation of the first Muslim State, the Prophet r
    and his journey Companion, Abu Bakr t, entrusted the reins of
    their camel to a man called ‘Abdullah bin Ariqt, from the tribe of Banu
    Ad-Dail. He was an idol-worshiper, a follower of the religion of the infidels
    of Quraish.

    Lady ‘Aishah (may Allah be pleased with her) narrated:

    The Prophet r
    and Abu Bakr t
    hired a man from the tribe of Banu Ad-Dail, from the family of Banu ‘Abd bin
    ‘Adi, as a guide. He was an expert guide. He was under an oath he took in
    alliance with the family of Al-‘Asi bin Wail and followed the religion of the
    infidels of Quraish. The Prophet r and Abu Bakr t
    trusted him and gave him their riding camels.

    They agreed with him
    to meet at Thawr Cave after
    three nights. He brought them their two riding camels in the morning following
    the three nights. They both (the Prophet r and Abu Bakr t)
    departed accompanied by ‘Amir bin Fuhaira and the guide from Ad-Dail, who took
    them through the lower part of Makkah – across the coastal road.14

    This choice, full of reliance on Allah U,
    demonstrated confidence in and tolerance towards not only the People of the
    Scripture, which is only natural for Islam is the continuity of Judaism and
    Christianity, but also towards infidels, by the just and discerning
    look of a merciful Prophet r who appreciated the
    skilled and loyal among them, and even hired them if necessity called for it.

    This is the tolerance that Islam preaches towards non-Muslims
    as long as they do not fight against Islam and Muslims and do not chase them or
    aid others in chasing them out of their land, in which case it is forbidden.
    Allah U

    does not forbid you from those who do not fight you because of religion and do
    not expel you from your homes, from being kind towards them and acting justly
    towards them. Indeed, Allah loves those who act justly. Allah only forbids you
    from those who fight you because of religion and expel you from your homes and
    aid in your expulsion – (forbids) that you make allies of them. And whoever
    makes allies of them, then it is those who are the wrongdoers.


    1 Narrated by Lady ‘Aishah: Sahih Al-Bukhary, Book
    of Bid’
    Al-Wahy, Hadith no. 3; similar versions of the Hadith are also reported by
    Al-Bukhary (4572, 6467), Muslim (231), and Ahmad (24681, 24768).

    Translated meanings of Az-Zumar 39: 10.

    3 Safi-ur-Rahman Mubarakpuri, Ar-Raheeq
    , Second Phase (Open Preaching): The First Emigration to Abyssinia (Ethiopia).

    4 Ibn Hisham, As-Sirah An-Nabawiyyah,
    The First Emigration to Abyssinia. vol.
    1; Al-Hafiz Ibn Kathir, Al-Bidaya wa An-Nihaya (The Beginning and The
    End), vol. 3.

    5 Safi-ur-Rahman Mubarakpuri, Ar-Raheeq
    , Second Phase (Open Preaching): The First Emigration to Abyssinia.

    6 Safi-ur-Rahman Mubarakpuri, Ar-Raheeq Al-Makhtum, Second Phase
    (Open Preaching): The Second Emigration to Abyssinia.

    7 Musnad Ahmad, Book of Ahlul
    , Hadith no. 1649; a similar version of the Hadith is also reported by
    Ahmad (21460).

    8 Al-Hafiz Ibn Kathir, Al-Bidaya
    wa An-Nihaya
    , vol. 3.

    9 Tafsir Ibn
    Kathir, vol. 2, and Muhammad ‘Ali As-Sabuni, Safwat At-Tafasir, vol. 1,
    interpretation of Surat Al-Ma’idah
    [5: 82].

    10 Nasara (translated
    as Christians): The equivalent of Nasara in English is supporters. The
    verb of “Ansar” is Nasara, which means, “supported, aided,
    helped, sided with... etc.” Thus, “Ansar” means “supporters.” The
    specific meaning of the word “Nasara” when used to refer to the
    Christians is the Supporters of Jesus
    r on the Way
    to Allah, which means ultimately the Supporters of Allah, to Whom Jesus
    r was calling
    people. [Definition is excerpted from the Journal of the Society for Qur’anic
    Studies: Dr Louay Fatoohi & Dr Shetha Al-Dargazelli].

    Translated meanings of Al-Ma’idah 5: 82-83.

    12 Narrated by
    Jabir bin ‘Abdullah: Sahih Al-Bukhary, Book of Al-Manaqib, Hadith no.
    3588; similar versions of the Hadith are also reported by Al-Bukhary (1236),
    Muslim (1583, 1584), An-Nasa’y (1944, 1947), and Ahmad (13635, 13911, 14434,

    The Islamic era did not start with the birth or the death of the Prophet
    r, or with the Divine Revelation itself,
    or with the victories of Islam. It started with Hijrah or sacrifice for
    the cause of Truth; an event that reminds Muslims every year not of the pomp and
    glory of Islam, but rather of its sacrifice, and prepares them to do the same.
    [adapted from Al-Nadwi]

    14 Sahih
    Al-Bukhary, Book of Al-Ijarah (Hiring), Hadith no. 2103; similar
    versions of the Hadith are also reported by Al-Bukhary (2104, 3616).

    15 Translated meanings of Al-Mumtahinah 60: 8-9.


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