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All praise is due to the Lord of the Worlds, and peace and
blessings be upon Allah's Messenger Muhammad and all those
loyal to him.

To commence, this research paper comes as a reply to the

allegation accusing Prophet Muhammad (peace be upon him)of
spreading the Islamic Call through violence and using swords,
within the series of "Replying to Allegations"; one of the works by
Bin Laden Chair for Qur'anic Studies. This paper starts with
highlights of this allegation, followed by a reply comprising
authentic textual proofs and explicit logical ones as follows:

First: Testimonies by non-Muslim senior scholars, politicians

and philosophers.

Second: Authentic Sayings and Traditions of Prophet

Muhammad.

Third: Opinions of scholars, rulers and peoples.

At the end of this introduction, I would like to express thanks

to the sponsors of this Chair. May the Mercy of Allah Almighty be
upon the father of those in charge of the Chair, Mu'allim
Muhammad 'Awadh Bin Laden, after whose name our Chair has
been named!

Special thanks are also due to Director of the Post-

Millennium Development Program, Professor Abdur-Rahman

c
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»hamakhim, for his blessed efforts, concern with and appreciation
of the Chair. I would also like to extend deep thanks to the
University President, Professor Usamah Bin Sadeq Tayyib, the
University Vice President for Business and Cognitive Creativity,
Ahmad Bin Hamid Naqadi, the Dean of the Research and
Consulting Institute, 'Abdul-Malek Bin Ali Al-Juneidi, and Vice
Deans Professor 'Abdullah Ahmad Al-Ghamedi and Professor
Haitham Bin Hasan Lingawi. Thanks also go to the members of the
»AU Scientific Chairs Research Committee.

Let me also express deep gratitude to Chair Supervisor,

Professor Muhammad Bin Abdullah Al-Halawani, who exerted
praiseworthy efforts in this research paper. I also thank Assistant
Researcher, Sheikh Ibraheem Bin Muhammad Awwal, who typed
this research paper.

Allah Almighty is the Source of all success!

Professor Hekmat Bin Basheer Bin Yaseen

Mu'allim Muhammad 'Awadh Bin Laden Chair of Qur'anic Studies

c c
 ô


 

 
 

It is a fact that Islam has spread most leniently and

mercifully, for it did comprise all the aspects pertinent to mercy
and guidance for humanity. Its spread has also been characterized
by utmost wisdom, given that such sublime qualities of mercy,
leniency and wisdom are landmarks in Islam. This is because Allah
Almighty says, Ô
 
        

   
 
    
   
 
  Ô By so doing, Prophet Muhammad
(PBHH) sought justice and happiness in this life and the Hereafter.
Sometimes, he had to resort to the use of force, but this would be
followed by reconciliation, peace and conclusion of treaties to
establish peace in various ways. That is why some people
mistakenly think that Islam has spread by force and through the
use of swords.

This is a serious allegation and an enticing rumor that has

spread over ages. Such an allegation has been propagated by media
worldwide and it is a by-product of the legacy left behind by
orientalists and fanatics like »eemon, Cooley, Juilian, Gloor,
Brockelman, Wellhausen, Muir and Margoliouth. The following are
some of their allegations:

1. In his "In Search of True Faith", Monsieur Cooley said that a new
enemy has emerged in the East, namely, Islam which is based on
force and utmost bigotry. He added that Muhammad put swords in
the hands of his followers, undermining the holiest moral codes.
Then he went on saying that Muhammad allowed his followers to

c c
commit acts of indecency and looting, promising those who would
get killed in action to enjoy eternal joys in Paradise!!
2. In his "Islamic Mythology", Monsieur »eemon said that the
Muhammadanism is a leprosy that plagued people and destroyed
them in no time. He added that it is a horrible disea se, general
paralysis and mental insanity that make one feel idle and lazy so
that one would wake up only to shed blood!!
3. In his "The History of France", Juilian said that Muhammad, the
founder of the Muslim religion ordered his followers to subdue the
world and to replace all religions by his own religion. He went on
saying that the difference between those pagans and Christians is
so big!! He also added that those Arabs imposed their religion by
force on people telling them to either be Muslim or die, while the
followers of Christ comforted humans¶ souls with their piety and
goodness. He also wondered how the world would have been, had
Arabs vanquished them, explaining that they would have been all
Muslims, just like Algerians and Moroccans!! 1

4. In his "The Life of Mahomet", British Orientalist Muir2 accuses

the Prophet (PBUH) of dealing with the Jews harshly and
unjustly.3

5. In his "Mohammed and the Rise of Islam" (1905 A.D./1323

A.H.), British Orientalist Margoliouth said that Muhammad
(PBUH) imposed Islam on the Arabian Peninsula with swords and
by force.4

French Historian Gustave Le Bon was influenced by this view

in his "The Arab Civilization".5

c c
M. Larousse Dictionary also claims that Messenger Muhammad
(PBUH) ordered his Companions to spread Islam through violence
and by force. It also claims that he (PBUH) expelled the Jews of
Bani Qainuqa' because they rejected Islam. The Dictionary adds
that the people of Medina accepted the call of Islam due to the
hatred and animosity they harbored towards the Meccans.M

7. At the end of Chapter 4 of "Progress of International

Evangelism" written by Dr. Gloor and published in New York in
19M0 A.D., Gloor said, Ô   
 

 
  
! 
 
     "

Ô Gloor then criticizes Prophet
Muhammad's personality saying that he was a despotic ruler
believing that it is the ruler's right to have his people follow his
caprice and do that he pleases. Gloor adds that that was the very
nature of Muhammad who was willing to behead all those
disagreeing with him. Gloor further added that Muhammad's army
was thirsty for threatening and controlling others and the Prophet
ordered his men to kill all those refusing to follow them or
deviating from their path!7

8. German Orientalist Brockelman said, Ô   #

  
  
 
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University, Montgomery Watt said, Ô

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11. Edward Gibbon (1794 A.D.) held that Prophet Muhammad

(PBUH) made use of the peripheral state of anarchy in Medina to
meet Bani Qainuqa' Jews and tell them to opt either for Islam or
for war.10

12. In his "Prophet of Doom", Craig Winn describes the Messenger

as a "bandit".

13. As a result of these fallacies, some venomous movies were

produced, like "Fitna" (sedition) which misrepresents Prophet
Muhammad (PBUH) and distorting the image of such a great
figure and attacking his Message. 11

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 Ý 


 
 

This conception has negatively influenced many orientalists

and its traces can be found in their approaches to the Biography of
the Prophet of mercy, Muhammad (PBUH). Such a conception has
been passed down from one generation to another.

This is because they reiterated the allegations cited in "The

Encyclopedia of Islam" that was published in English by
orientalists in the past and then translated into other languages by
such orientalists and those who followed them. Thus, they were
influenced by these allegations attributed to the distorted
translations of the Holy Qur'an by orientalists and Christianizers.

Among those who contributed to the "The Encyclopedia of

Islam" are Gold Sihr, H.A.R. Gibb, and E. Levy-Provinsal. 12

The chief writer of the entry of Muhammad was former

Dean of Arabic Studies Department at Edinburgh University,
Montgomery Watt(19M4-1979 A.D.).13

The idea behind this encyclopedia was introduced at the

9th International Conference of Orientalists upon a proposal by the
Chairman of the General Semitic Studies Committee, William
Robertson Smith.14

Moreover, international conferences of orientalists had a

big effect on many theorizations, writings, investigations and
allegations related to the life of Allah's Chosen Prophet

c c
Muhammad (PBUH), which served their imperialist and
evangelical objectives. In fact, the religion of Islam occupied a
major space on the agendas of international conferences of
orientalists; related studies were discussed at 21 conferences15 and
Islamic subjects covered there reached M51.1M

Before these translations came Voltaire's drama on the

Prophet of mercy, Muhammad (PBUH), and Eulugius' writings
descriBing the Prophet's Biography as distorted.17

Given the above, it can be concluded that such a rumor

disseminated by contemporary orientalists has been passed down
from one generation to the other.

Such notions have been inculcated in the minds of school

and university students in Europe, America and Australia through
textbooks. This wave was not only confined to schools and
universities, but it also extended to politics, influencing decision
makers in some of these areas. For example, they mistook violence
and using swords for Jihad, disregarding those tens of thousands
who embraced Islam in groups in those very parts of the world!
Were all these people converted to Islam by force or by conviction?

'Abbas Mahmud Al-'Aqqad said, Ô   


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 In this regard, some reverend scholars, like Dr. 'Abdul-
Lateef Muhammad, criticized such textbooks; he carried out a
scientific analysis of the content of a textbook titled, "To »now,
Worship and Love" studied by grade 10 students at Australian
schools as part of their religious education. The book accuses
Muslims of practicing violence in spreading Islam when it comes to
the Conquest of Mecca. It says that in M30 A.D., Muhammad and
his followers attacked Mecca and captured it. 19

This is really weird, for the Conquest of Mecca was marked

by utmost tolerance and forgiveness as Prophet Muhammad
(PBUH) said to the Meccans, Ô2!
1Ô 20

The same applies to the curricula at U.S. schools; grade M

students there study a book titled, "Our World's Story" which
states that the spread of Islam in various parts of the Old World
was the outcome of violence and the use of swords, adding that the
Prophet of Islam compelled people to embrace it. 21

Add to this, Marline Nasr, a Researcher at the Center for

Arab Unity Studies, analyzed samples of French textbooks studied
at primary and secondary stages. Nasr noticed a dominant
condescending and hostile outlook on Islam, Arabs and Muslims in
the old textbooks disdaining the followers of that Faith,
stigmatizing them as Bedouins, naïve, rough and evil.

In 2002 A.D., Dr. Mustafa Al-Halluji and others

participated in a seminar on "The Distorted Image of Islam in
History Textbooks at French Schools". It resulted in recognition by

c c
the French Ministry of Education that there were mistakes in the
presentation of Islam in these books. However, the Ministry said it
was not to blame as its role was restricted to curricula planning,
highlighting that determining course details was the task of
authors, publishing houses and the schools accepting to teach such
books.22
But such a lame excuse does not clear decision makers and
senior officials there.

To cap it all, this allegation and delusion plagued the U.S.

Administration, influencing it and its decisions. The lead role in
this tragedy was played by people close to that Administration such
as Bernard Lewis23 who wrote a book entitled "The Revolt of Islam"
and Dr. Daniel Pipes 24 who wrote about the Western perspective of
Islam and extremism. These two experts are seriously close to the
U.S. politicians and decision makers planting the seeds of sedition
between the U.S Administration and Muslims, and the proof of this
is their academic production mentioned in their biographies.

Since this rumor at hand has been propagated by such

people and others, it must be handled with much concern and wise
judgment from various angles, as in the following three sections:

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: Such an allegation was rejected by moderate Christians,

even Catholic ones. Indeed, many Christians and Catholics
expressed denunciation of such claims. For instance, the Catholic

c
German orientalist, Professor Steven Feld, told me that the
Germans, including some scholars and students, were agitated by
that rumor and totally rejected it. He also mentioned that
Theologian »ung said that the World peace is impossible without
inter-faith peace.34

In a CNN "Larry »ing Live" interview, former U.S.
President Bill Clinton said, Ô)
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Also, according to the Mufti of Zimbabwe, its Catholic

President denounced this allegation.

Moreover, some Eastern Church priests from Syria and

Lebanon condemned this allegation in a 55-minute BBC show on
Friday evening (29/8/1427 A.H.- 22/11/200M A.D.). So did Egypt's
Pope Shenouda.

m : Such rumors contradict the resolutions of the Second

Vatican Council in 19M5 A.D. which correct these fallacious notions
through people believing in dialogue, recognizing that the Qur'an is
an authentic religious source, or rather the main source of Islam.
They also recognized that Muhammad took the path of Prophets,
highlighting the major issues agreed upon by Muslims and
Christians. In 2002 A.D., the Council for Research in Values and
Philosophy of the Catholic University, Washington D.C., issued a
book titled, "Christian-Islamic Dialogue: A Reading of 'Modern

c
Western Christian Theological Understandings of Muslims Since
the Second Vatican Council.'' by Mahmut Aydin2M stating the
following:

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In the 20th Century, eminent Christian thinkers searched for

a wider and positive interpretation of the catholic tenet: "There is
no salvation out of the Church" to develop a more positive catholic
vision regarding other faiths. Such thinkers seemed to have an
indirect influence on the Church's outlook on the other. These were
like Louis Massignon and »arl Rahner; the former was a French
Scholar specialized in Islam and Sufism while the latter was
specialized in religious doctrines in general. Both have contributed
to increasing the cognitive tally of the Christian understanding of
Islam. Also, they both had an influence on the Roman Catholic
Church Teachings Council.

The Second Vatican Council (19M2 A.D.), officially opened by

Pope John XXIII, witnessed a historical moment in the relation
between Christianity and other faiths. The Council issued two
important documents in this context; the first of which was the
Declaration on the Relation of the Church to Non-Christian
Religions (Nostra Aetate). The second was the Dogmatic

 c
Constitution of the Church (Lumen Gentium). For example, both
documents state the following: "The Church regards with esteem
also the Muslims. They adore the one God, living and subsisting in
Himself; Merciful and All-Powerful, the Creator of heaven and
earth, Who has spoken to men;" referring to Muslims as "the
Mohammedans, who, professing to hold the faith of Abraham,
along with us adore the one and merciful God, Who on the last day
will judge mankind."

In the next phase, (1973-1980 A.D.), at the time of Cardinal

Pignedoli, the Catholic Council moved from preparation and study
to direct practice. By so doing, the Catholic Church put an end to
its passive silence regarding the issue of attacking Prophet
Muhammad (PBUH). For example, Father Langfrey asked
Muslims to forgive Christians for insulting Prophet Muhammad
(PBUH). Add to this positive stance, the Church refused
compulsory Christianization of Muslims as was the case before and
called for respecting all people's religious freedom. In Baghdad,
Patriarch Timothy said Ô       
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Russian thinker, Dr. Aleskey Gorevski, pointed out that

recognition by the Catholic Ecumenical Council saying that the
Catholic publications likened the change in the Church's stance
regarding Islam to "the Copernican Revolution".28

Also, Spanish Premier José Luis Rodríguez Zapatero called

for the Alliance of Civilizations.29

 c
 French Physician Maurice Bucaille also stated that it should
be remembered that after the Second Ecumenical Council of the
Vatican, Pope Paul VI became amazingly open to all religions, at a
time when the Office of the Vatican for Non-Christian Affairs
published its "Orientations for a Dialogue between Christians and
Muslims" saying, Ô&       


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injustice are like ignorance of the rulings indicated in the Qur'an
which Christians sarcastically used to regard as a republication of
their Holy Scriptures. Pope Paul VI was the first to act upon these
orientations; Ô
         

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If those propagating that rumor consider their own Holy

Books and those of their nationals, which cite some bright aspects
of the Muslim civilization, they will perceive the mercy of Prophet
Muhammad who laid the foundations for that civilization that has
always fascinated the East and the West. Some of those who wrote
about this civilization including the following:

 c
1- German Orientalist Adam Mitz who wrote "The Islamic
Civilization in the Fourth Century A.H." that was written in
German and translated into English, then into Arabic.

2- Alfred von »remer wrote "Gulturge Schiche des Orients unter

den Chalfen".

3- Bartold wrote "Mussulman Culture".

4- Orientalist Levy-Provinsal wrote "Arab Civilization in

Andalusia´.

5- Gustave Le Bon wrote "The Arab civilization". 31

M- German Orientalist Erwin Graf wrote a Ph.D thesis on "The

Development of Islamic Jurisprudence" 32.

7- German Orientalist G. »ampffimeyer is the Editor-in-Chief of

"The Muslim World" Magazine33.

8- Murad Hoffman wrote "Journey to Mecca" that was translated

into Arabic.

9- Rudi Paret, a contemporary German, wrote about Prophet

Muhammad (PBUH) and conducted "Arabic and Islamic Studies at
German Universities". 34


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1. Japanese Doctor Otsuka, Head of Tokyo Institute for Asian-

African Studies, denounced this allegation, stating that it is a lie

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based on ignorance about Islam and its Prophet Muhammad
(PBUH).35

2. Dermenghem also referred to this issue saying Ô    



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3. ». Armstrong said that traces of that old illusion still exist today;
it is still common in the West that people take it for granted that
Muhammad is but a man who took advantage of religion to
conquer lands and control the world adding that Islam is a religion
of violence relying on swords.37

4. British Orientalist Arnold rejected the other wrongful claim that

Muhammad turned to force once able to. Quoting Wellhausen, this
view was expressed by some researchers, like Muir in particular
who talked about Bani Qurayzah Battle.38

5. In his "Muhammad at Mecca", former Dean of Arabic Studies

Department at Edinburgh University, Montgomery Watt said,
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Watt added that if some Western scholars' views were

unreasonable to Muslims, that would be because such scholars
were not always faithful to their scientific principles and thus, their
views needed to be reconsidered from a precise historical point of
view.40

M. French Historian Gustave Le Bon said that Islam is a religion

that suits the world's atmosphere and discoveries most and it
refines souls and calls for justice, benevolence and tolerance most.
He added that the influence of Muhammad's religion on souls is
greater than that of any other religion. He further added that the
Arab state became history, but the religion that paved the way for
its establishment is still spreading. He went on saying that the easy
way in which Islam spread is worth consideration; the number of
the followers of the Prophet reached millions and millions in the
countries that Arab merchants entered, not seeking to conquer

 c
them, such as some parts of China, Africa, Central Asia and Russia.
Le Bon indicated that those millions willingly embraced Islam, not
by force, and no one heard that Muhammad had sent an army of
evangelist merchants to help them.

Le Bon also commented on the justice of Islamic Conquests

saying that the Arabs, being more rational than many great
politicians of modern times, were fully aware that no one system
would suit all the earth's nations. He also said that their policy was
to leave nations free to preserve their own laws, customs and
beliefs. 41

7. British orientalist, Sir Thomas Arnold, said about Islam that it is

the religion in which the spread of truth and the guiding of
unbelievers to a holy duty by the founder of that religion or his
successors are of great sublimity. He added that it is the spirit of
truth in the hearts of believers which is well established until
manifest in contemplation, words and actions. He further added
that such a spirit never rests until it delivers its message to every
human soul and until the members of the human community
recognize its truth.

Arnold went on saying that what pushed Muslims to carry

the message of Islam to the peoples of the countries they entered,
and made them (Muslims) seek a real position for Islam among
other faiths, is such tolerance based on the truthfulness of their
belief.42

8. Japanese Professor of Islamic Areas Study at Tokyo University,

Uchiyama, said that the freedom of expression and criticism must
not touch or infringe on others' religious beliefs and faiths.

 c
Uchiyama further explained that it is everyone's duty to distinguish
terrorism from the truth of Islam; depicting Prophet of Islam,
Muhammad, as a terrorist leader through caricatures is by all
means a serious act of transgression. He added that in many
Muslim countries, religion, politics and education are inseparable
and so, those Western countries that have divorced religion from
politics since the early 1800s, raising the slogan of coexistence with
other cultures, must reconsider and regret such acts they have
committed.43

9. French Professor Maxime Rodinson said that with the

appearance of a number of enlightened European historians in the
18th Century, the features of an image started to be completed,
namely that of Muhammad (PBUH), the tolerant ruler, the sage
and the legislator.44 Rodinson added that he could strongly argue
that there is no new Muslim convert who does not feel indebted to
Prophet Muhammad for his love, help, guidance and inspiration,
for he is the God-sent fine role model out of mercy and love for us
so that we may follow his lead. 45

10. U.S. orientalist Washington Irving said, Ô  


 
 

 
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11. Italian Orientalist L. Vaccia Vaglieri said that Muhammad who

constantly adhered to godly principles was so much tolerant,
particularly towards the followers of monotheistic religions. She
added that he knew how to exercise patience with idolaters,

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adopting forbearance out of the conviction that time would do its
job aiming to guide them and take them from darkness to light. 47

12. Lord Headley said! Ô &    -  $ 

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13. British historian Arnold replied to the claim raised by Juilian

as in (3) by saying that it was not a choice between Islam and
death, but it was between Islam and freedom, which is an
enlightened policy praised by all. 49

14. Mahatma Gandhi said, Ô  
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Such scholarly testimonies and straightforward confessions

are not arbitrary. Rather, they rely on authentic Sayings by the
Prophet and his unique and outstanding biography abounding in
tolerance and leniency spreading among the people of various
faiths and creeds, passing them down from one generation to
another in books and stories. Some of these glorious Sayings, and
sublime and praiseworthy manners will be cited in the next
section.

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Regarding the orientalist claim that Prophet Muhammad

(PBUH) wronged the Jews and roughly handled them by banishing
them in response to their killing a Muslim man, the truth is they
were banished not only for killing a Muslim man, but also for
conspiring to murder the merciful Prophet (PBUH) and breaking
their promises. They either allied themselves with the anti-Muslim
Confederates, or contrived with the Hypocrites to assassinate the
Prophet as in the story of Masjid Ad-Dirar (mosque of opposition
and conspiracy) or the story of the poisoned ewe meat 52.
Nevertheless, the Prophet (PBUH) did not expel them until


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ordered by Allah to do so after the Trench Battle; Gabriel went to
the Prophet and said to him, Ô-     G #
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So, what the Prophet (PBUH) did was merely obeying Allah
Almighty, which is a desirable obligation in all religions; Allah
praises those obedient to Him and so do all godly people who hold
those obedient to God in high esteem.

Considering the reply found in authentic Prophetic Sayings

by Muhammad (PBUH) regarding the way he dealt with the other
most tolerantly, we will see how sound and wise it is in terms of
mildness and benevolence.


 


  
 
 



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The merciful Prophet was keen on maintaining peace and

called for it. He even warned Muslims of war prohibiting wishing
to go to it. For example, in one of his authentic Sayings,
Muhammad (PBUH) said, ÔD
     
 

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Haraly said,       
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 Prophet Muhammad (PBUH) cited this prohibition in the
verse: Ô& )     
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(" (The
Qur'an, 59:7)5M which proves his keenness on peace and avoiding
wars. His Companions obeyed him and thus, they were peace
advocates, being aware of the agonies of wars and their harms.
This is manifest in prohibiting harming others as Muhammad
(PBUH) said, ÔD

 
1Ô 4>This
Prophetic rule is one of the important rules to be observed both at
wartime and in peace.

Prophet Muhammad (PBUH) also paid heed to enjoining

leniency and forbidding violence. So, he (PBUH) used to call for
adopting leniency in all affairs. He also stressed the importance of
tolerance among individuals in the Muslim community, warning of
violence, even in responding to verbal and non-verbal assaults. In
this regard, Al-Bukhari transmitted an authentic Saying reported
by 'Aishah, may Allah be pleased with her, who narrated that once,
Jews went to Prophet Muhammad (PBUH) and said to him, ")+
5 ) "" (a play on the Arabic phrase for "Peace be with
you" literally meaning "Death be with you". Thereupon, 'Aishah
replied saying, Ô&) ")
 
!
) 
  
     1Ô However, the Prophet
said, Ô&! )1 5"  

! 
    
 



1Ô She said, Ô-
     GÔ He

 c
said, Ô-
  G     
 

    



(Ô 58

Prophet Muhammd also stressed that in another way when

he called for adopting leniency in all affairs as in his authentic
Saying, "
!)  " 


 (Ô 59

Al-Bukhari commented on this Saying and Al-Hafez Ibn

Hajar said "Rifq" ("leniency" in Arabic) implies clemency in terms
of words and actions as well as opting for ease, which is the
opposite of violence. He also mentioned two related Sayings, one of
which is the one cited above, narrated by 'Aishah regarding the
Jews who said, ")+5) "".

The other one is Ô
!)  " 


 (Ô

Also 'Umrah reported that 'Aishah narrated this Saying,
transmitted by Muslim, Ô
)  " 


-
  

 
 
(Ô M0 This
implies the result of leniency cannot be attained by violence. It may
also imply that the reward for leniency differs from that for
violence, but the first interpretation is more likely. Also Shuraih
Ibn Hani' narrated this Saying, Ô&
 

    

!    
     

 
" (ÔM1cc c A Saying reported by Abu Ad-Darda' reads: Ô-
    
 

  
 
   

(ÔM2 Also Muslim transmitted this Saying reported by Jareer,
Ô- 
 


 (Ô M3, M4

One of Prophet Muhammad's methods to shun violence is his

good words and fine expressions, for he is the perfect role model

 c
when it comes to choosing good words as Allah Almighty has
ordered in the verse: Ô5 
  


  
   I  5
    



 I  5
   
 
   
(Ô (The
Qur'an, 17:53). Prophet Muhammad (PBUH) translated such
Sayings and wise quotes calling for peace into actions that achieved
peace, as we will see when it comes to his reconciliation acts,
words, messages and envoys.

This Prophetic approach has left good impacts on Muslims'

morality opposing violence and seeking peace as proven at all
times.

French Professor Jack Ressler concludes this point by saying

that if one knows that such a great Mission was accomplished in
the shortest period of time, thus achieving the greatest hope in the
life of humanity, one must recognize that Muhammad (PBUH) is to
remain one of the greatest men who have honored the history of
nations and religions.M5

m 
 (   Ý 
 

Prophet Muhammad (PBUH) utilized various methods of

dialogue to reach reconciliation. This is because one of the
important factors of success in handling disputes is listening to the
other party and understanding him/her through a dialogue that
pleases Allah Almighty Who says, Ô
 
     
  
 

 

     
  I    "
 !
 -$!
 
(Ô

 c
(The Qur'an, 1M:125) c c i.e., through the best methods and good
words which the Prophet (PBUH) opted for on dealing with
polytheists, the People of the Scripture and others, be that directly
or by way of sending messengers and messages as follows:

) ô (  *

 


   Ý
   
ô
 


Al-Hudaibiyah Agreement is one of the most important

agreements in Islamic history. Some Companions wondered how
the Prophet could ratify such an agreement as they were, at the
beginning, unaware of his wisdom behind such an agreement
whose effects and benefits came to be noticed afterwards.

Muslim reported that Al-Bara' Bin 'Azib said: Ô )  #
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An-Nawawy commented on this event saying that a leader

could ratify an agreement if he saw that it would benefit Muslims,

 c
even if the benefits to be achieved were not noticed by some at the
beginning.M7

This previous Saying shows that Muslims should be patient

with polytheists and do what they ask for so long as it does not
affect the general good of Muslims. It also practically indicates how
pacts are to be written down and the permissibility of seemingly
unfair wording for the purpose of reconciliation and avoiding war.

Al-Hudaibiyah Agreement was ratified by Prophet

Muhammad (PBUH) with Quraish's polytheistsM8 and Allah refers
to it in the Qur'an as "a manifest Conquest (Victory)": Ô1 &
 
  ? 
  
   " (The Qur'an,
48:1) and Allah revealed a whole Chapter on that occasion: Ô1
&  
  ? 
  
  ! =
 
)       
     
 
!
-
!


!3
Ô (The Qur'an, 48).'Umar asked the
Prophet, Ô 6!?) 
GÔ The Prophet said,
Ô%(Ô The Companions said, Ôfor you, O Allah's Messenger,
so what is for us?" Then Allah revealed: Ô-   & 
 

  
 
        
   
  ( )      


!
) A
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2
 

     ! 
    !

         + ! 
   
) !+4
Ô (The Qur'an, 48). The number
of the Companions then was 1400 and those are known as the
People of the Tree, the people who paid Muhammad homage for

 c
Allah's pleasure by the Tree (People of the Pledge of Allah's
Pleasure)M9.

This blessed step turned the dispute into an agreement,

sparing the blood of both parties. It also made the Jews realize the
power of the believers who were really able to control the situation
in Medina. Also the rest of the polytheists realized that the
believers had power, which deterred Mecca's polytheists. Add to
this, this encouraged some tribes to ally themselves with the new
Muslim State, paving the way for recognizing it, which relatively
prevented the danger of some allies of Quraish's polytheists that
realized that such alliances would not benefit them, given the
recent development based on the emerging power of Muslims.

The following are some great results of Al-Hudaibiyah

Treaty:

A) Gaining Quraish's recognition of Muslims' power.

B) Muslims gained the freedom of propagating Islam in the

Arabian Peninsula.

C) People started to have a peaceful option, far from war and its
agonies.

D) Training Muslims to obey their leader, even if the benefits of his

actions were to be noticed later on.

 c
%) 

 
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Out of Prophet Muhammad's high morals, he had not rushed

to punish criminals until he listened to their motives. Prophet
Muhammad (PBUH) would do so by means of calm and goal-
oriented dialogue, despite the fact that some criminals' crimes
were like attempted murders of the Prophet (PBUH). In an
authentic Saying, Abu Hurairah said, Ô&
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(Ô70

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 This is an amazing dialogue highlighting the noble manners
of Prophet Muhammad (PBUH) in terms of forgiving others
though able to harm them. It also indicates how he endured Jews'
intrigues.

When As-Sayyed (literally master or chief) and Al-'Aqib

(literally the one next in rank to the master or chief), two Christian
leaders from Najran, came to the Messenger of Allah seeking to
invoke Allah for curses (against whoever is unjust among them),
and one of them said to the other, ©
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   ( So they said, ©&
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( The Messenger of Allah said,
"6 !    
   
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( The Companions of the Messenger of Allah all felt eager to
be that man. The Messenger said, Ô? ) ©/ 
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'15
1 When Abu `Ubaydah stood up, the Messenger
of Allah said, Ô 
@
(71c

Ibn Hajar said, Ô?
 

7
@;
 
 
$ 5( 
 

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+  ;(    

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  (Ô72


c
 This is how the Prophet (PBUH) used to conduct calm and
goal-oriented dialogues to avoid clashes and spread pea ce. This
noble manner had a great influence on Muslims' morality; they
have conducted dialogues with Jews and Christians since the
Prophet's death to spread peace and Islam, and to avoid fighting
and the agonies of war.

+)m    

Among the noble manners of Prophet Muhammad (PBUH)

is his keenness on guiding the entire humanity. That is why he
wrote to »hosrau, Caesar, An-Najashi (Negus) and other
disbelieving kings inviting them to adhere to Allah's Path 73. He
once sent a message to Heraclius as reported in an authentic
Saying by Ibn 'Abbas (Son of 'Abbas), Allah be pleased with them
both, who said, Ô)5


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Verily, this message is pregnant with politeness, eloquence,

admonition and advice. The Prophet of mercy realized that among
the Romans i.e., Byzantines, there were monotheists worshipping
Allah alone i.e. Arianists, but they were persecuted and so, he
reminded Heraclius of that admonishing him out of his keenness
on peace. He also warned Heraclius of injustice, indicating that if
the latter rejected peace, he would be held accountable for
persecuting his monotheist subjects.


 

 
! , 
 
    
 

Since the Religion of Islam advocates peace, as indicated in

Allah's saying, ")

 
!
 
 !

  
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 (Ô (The
Qur'an, 8:M1), His Messenger responded to this command in terms
of words, actions and approach.

In this respect, the well-versed scholar Badrud-Deen Ibn

Jama'ah said, Ô
) 


  
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( 

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)
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One of the most important written declarations ratified by

Prophet Muhammad (PBUH) to start a truce with the Jews was the
Medina Declaration which laid the ideal foundations for dealing
with the other. The Prophet (PBUH) managed to overcome the
problem of fearing and suspecting the other through justice and
granting rights to their owners, exactly as was the case of his
treating the Jews of Medina. The Prophet (PBUH) devised a
general socio-political pact to be applied in Medina, comprising
agreements with Jews insuring the rights of both parties. Indeed,
Prophet Muhammad's domestic political instruments, better
known as the Medina Charter, represent guidelines for wise
conduct guaranteeing the rights of all the groups living in Medina,
including Jews.

Here are some items of that pact devised to the benefit of all
Medina residents, with their diverse religious doctrines, insuring
everyone's right and preventing the people of one doctrine from
attacking others, and even abolishing injustice within groups of the
same faith, giving a detailed description of the rights of each:

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Ô
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c    
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(Ô 78

%). 

The noble manners of Prophet Muhammad (PBUH),

including keeping promises, no matter how critical the situation
might be, were manifest on many occasions. For instance, when Al-
Hudaibiyah Treaty was concluded, some of the items ratified
included polytheists' stipulating that Ô   
    

!   
  "  ! 
     
 
(Ô

Afterwards, when the Prophet (PBUH) returned to Medina, a

Muslim man from Quraish, called Abu Baseer, went to him. Then
Quraish sent two men to get their man back, reminding the
Prophet of their pact. So the Prophet could but turn Abu Baseer in
to the two men who left with Abu Baseer. When they reached Zul-
Hulaifah, they rested and ate some dates. Abu Baseer then said to
one of the two men, Ô# ) !         

(Ô The other man unsheathed it saying, Ô%!  ) !   

 c
 
 
Ô Abu Baseer said, Ô    "  1Ô
Once he held the sword, Abu Baseer hit the man with it and killed
him and the other man made his escape to Medina and entered its
Mosque running. When Allah's Messenger saw him, he said, Ô


  
 
  (Ô When the man reached the
Prophet, he said, Ô#) !)#
" 

(
    
(Ô Abu Baseer then came and said, Ô? ) 
$1 )   
      
  "

(%
!
) 
(Ô The Prophet said, Ô&(()#1
-    
   
     1Ô
Hearing that, Abu Baseer realized that the Prophet would return
him to the polytheists. So he left and reached Sayf Al-Bahr. Then
Abu Jandal Ibn Suhail escaped from Quraish and joined Abu
Baseer. Afterwards, whenever a Muslim man escaped from
Quraish, he would join Abu Baseer. Those men then formed a
group that intercepted any Quraishite caravan heading for the
Levant, killed its men and took their wealth. Later on, Quraish
begged the Prophet, asking him for the sake of Allah and kinship
ties, to change that item of the agreement so that whoever escaped
from Quraish and went to the Prophet would be granted safety! So
the Prophet sent for that group of Muslims and Allah revealed,c
Ô   
    
 
  

  
  5 * A
 
 
 
  
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"
 ((

 
) 
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) ) +A
 
(Ô(The Qur'an, 48: 24-2M).

On concluding the treaty, the tribal zeal of the Quraishites

prevented them from recognizing Muhammad as a Prophet of
Allah and made them object to having this phrase in the Treaty, Ô

 @  ) !    !   2Ô and
even prevent Muslims from visiting Allah's House, the »a'bah.

Abu Abdullah said, " 'Ma'rah' (in Arabic) originally means

'scabies' and (the Arabic word) 'tazayyalu' means 'to become
distinguished' «" 79c

The lesson to be derived from this incident is that the

Prophet kept his promise and returned Abu Baseer and Abu Jandal
and all their likes to the polytheists. But afterwards those fugitives
formed a steadfast group of fighters in Allah's Cause withstanding
their ordeal as mentioned before; Prophet Muhammad (PBUH)
bore glad tidings to them saying, Ô
 
!)    
 
 

(Ô,C

 c
 Indeed, Allah assigned for them that relief and a way out of
their ordeal, granting them victory over their enemies.

This is how one should keep one's promise, even though this
may be hard to do, even for the Companions, may Allah be pleased
with them all. This is because Allah's Command is given
precedence over anything else as He says, Ô?    1
9  
 
(Ô(The Qur'an, 5:1). Prophet Muhammad
(PBUH) called for keeping promises as that was his very manner.

Such sublime morality has always impressed many people

everywhere. In his "Islam's Contribution to the World Peace",
published in English in Lahore (1932), Professor Hack said that
nations exert immense efforts and hold conferences to stop
armament and wars, or even decrease the chances of declaring
them. He added that however, such efforts were rendered a failure
because countries take vows, and they do not adhere to such vows
unless there is no other way to breach them as once they have the
power to go back on their words, they declare that the treaties they
concluded and whose items are Binding are nothing but mere
hollow words. He further added that history abounds in many
related examples. He also explained that if Islamic rulings with
regard to wars and Jihad were applied to the letter, the world
would have found in them its long-awaited Paradise instead of that
hell it is led to. He concluded that we all should respond to the Call
of Allah who says, ÔE

" ) 

 
   ! "
  
  (Ô 

!3IFC
(,=

Indeed, keeping promises is one of the morals Prophet

Muhammad (PBUH) taught to the Companions, and called for and

 c
he also warned of breaking them with the intention of harming and
wronging the non-Muslim subjects.

In this connection, Abu Dawoud reported that Saleem Ibn

'Amer, a man from Himyar, said, Ô  
  H

# 


 
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 !
  
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Ô( So Mu'aweyah
returned.82

Al-'Azeem Abady said, "9    ! 

1Ô means %  "   

 
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 ( Ibn Al-Malik said, Ô    

         
   )  "
 
(Ô83

 c
 Prophet Muhammad (PBUH) warned of harming and
wronging the non-Muslim subjects and those non-Muslims
granted safety. One of his authentic Sayings reads, Ô- 

 

+  
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    !
    

  " 

   

  !  


DH
(Ô ,<

This quote by the Prophet and that by 'Absah indicate the

rights of non-Muslims granted safety; both imply the obligation of
observing those rights while concluding agreements with non-
Muslims.



m( :

The society, in which Prophet Muhammad (PBUH) lived,

with all its creeds and cultures, was characterized by harmony.
Muslims had ties with non-Muslim through marriage, visits, and
observing the rights of neighbors and guests, beside caring about
the field of the Call for Islam, education, dealing with people of all
creeds and concluding treaties with neighboring countries through
the finest dialogue, which is desirable and required whenever
dealing with all those non-Muslims respecting the rites ordained
by Allah Almighty.

Adam Mitz describes the state of coexistence between

Muslims and non-Muslims saying that the existence of Christians
among Muslims was a cause of the emergence of tolerance
principles called for by modern reformists. He added that it was
the need for leading a common life and the concord that should
characterize it that created from the beginning some kind of

 c
tolerance which was known in Europe in the Middle Ages. He
further added that such tolerance was manifest in the emergence of
comparative theology i.e., the study of faiths and creeds with their
differences, and the great passionate concern with that discipline. 85

Such coexistence has been ordained by Allah Who says,

Ô)  
      ;  
 "
   




 


(6 !)     *(Ô
(The Qur'an, M0:8).c

At-Tabari commented on this verse saying, Ô  

  
         

+
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!  
!
  
    ! "     
 
 ;( # 
!   
 
  


 

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(


 

  

    

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  ! 

 

 
      

    
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&

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m


One of the factors that controlled Muslims' social relations

was writing the Declaration of Medina upon the Prophet's order.


c
The Declaration connected all the inhabitants of the Prophet's
Medina through social, economic and political ties. Other social
bonds that enhanced the relations between the Medina residents
were making them all, Muslims, Jews and the Arab tribes that did
not convert to Islam and their followers, one nation so that they all
would defend themselves as one unit whenever attacked by an
enemy. The Jews who lived in the Muslim State were granted
protection; each of these parties would ransom their people who
got captured at war. Also Muslim dealt with all Jewish tribes on
equal footing according to that Declaration with its specific rights
and duties. Accordingly, the members of that society were to offer
mutual advice and they reconciled with those who wanted
reconciliation. The Declaration also stressed the inviolable rights of
neighbors. This Declaration will be discussed in detail when
tackling Muslims' political relations.

%) m   
 Ý  
   

,

 

In fifth year A.H. (after hegira), polytheists' persecution of

believers intensified and so, the latter had to immigrate to the
»ingdom of Ashamah An-Najashi (Negus) i.e. Abyssinia, where
they were sheltered and honored in safety. 87

Having received intelligence of that move, Quraish sent

Abdullah Ibn Abu Rabee'ah and 'Amr Ibn Al-'As, who was still non-
Muslim, in their pursuit. They were sent with presents from
Quraish to Negus to ask him to turn the Muslim refugees in to
them, but Negus refused. The Quraishite envoys approached

 c
Negus' aides to convince him, but he insisted on rejecting their
request. So, the Quraishite envoys tried to draw a wedge between
him and Muslims saying that these people, Muslims, said grave
words about Jesus, dubBing him as a slave. Negus summoned
Muslims, led by Ja'far Ibn Abu Talib, to attend his council. Negus
inquired about what Muslims said about Jesus and Ja'far recited
verses from the Qur'anic Chapter of "Mary". When done, Negus
picked a stick from the ground and said the words he had heard
were not different from those of the Torah, even for an amount
equal to that stick! Then he said to Muslims, Ô2!  
5 
 
  
(88 -  
      
 (Ô Then Negus addressed 'Amr Ibn Al-'As and Abdullah
saying, ÔE
     
 
    *   


!   


1Ô Then he ordered that
their presents be returned to them and they returned with utter
shame and disgrace. 89

This connotes the kind of relations between Muslims and

Christians, particularly those believing in the Qur'an as they were
so much touched by it so much that they even would cry on hearing
it. Allah Almighty says, Ô)
 
  
    

   
!         

!
IIÔ?1 
    
 
  
( ,B
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) 
 
!
  


GÔ (The Qur'an, 5: 83-84).

 c
+)   

Prophet Muhammad's tolerance set a sublime example for

others in terms of dealing with non-Muslims, even those who
wanted to harm him with magic. Once, a Jew called, Labeed Ibn
Al-A'sam, cast a spell on the Prophet (PBUH). But out of Allah's
care for His Prophet (PBUH), He exposed that malicious scheme
and dispelled that magic, ridding him (PBUH) of that evil.

Al-Bukhari reported that 'Aishah said, Ô$$#/-


     
   #
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) +)      
    
  

  
 
 
  
  
     
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(
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(Ô90

Ibn Hajar said, Ô
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The previous Prophetic Saying practically embodies the

Prophet's concern with respecting the agreements he concluded
with the Jews and insuring their rights, despite the acts of
treachery some Jewish individuals did. Instead of adopting a policy
of collective punishment in retaliation for a Jew's casting a spell on
him, Prophet Muhammad (PBUH) just filled in the well calmly and
purposefully to dispel evil and corruption, and to bring about good
and serve people's interests. Sa'id Ibn Al-Musayyab and 'Urwah
Ibn Az-Zubair reported that there was no news of Prophet
Muhammad's killing any Jew in retaliation for that evil act. 91

Al-Hafez Ibn Hajar said, Ô 
  
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(Ô92

/)'
 

 

m


Out of his compassion, Prophet Muhammad (PBUH) and

some of his Companions would visit Jews' synagogue on their holy
days. In an authentic Saying, 'Awf Ibn Malik Al-Ashja'i said! Ô
$ 
 
 
  
' 




 (Ô0B

Through this Saying, Muslim scholars derived the ruling that

it is permissible to visit the non-Muslim subjects. Al-Marwadhi
said, Ô  
 ) )   " 

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   7
   ((!     G -
!%() +)! )) !%(&

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(Ô0<

This Saying is a practical application of the permissibility of

such visits to invite people to Allah's Path.

That was the approach of the righteous followers of the

Prophet; in an authentic Saying, 'Abdur-Razzaq As-San'ani
reported that Ibn Juraij quoted Sulayman Ibn Mousa as saying,
Ô&7

 
"
 (Ô 04

The Prophet (PBUH) also used to visit some of his Jewish

servants. Anas, may Allah be pleased with him, reported this
authentic Saying: Ô) '       $
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(-
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Ibn Hajar said, Ô 
 
    


 

+  
 
 
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 Al-'Ayni said, Ô     
     



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+ 
  
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(Ô0,

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m


Allah's Messenger (PBUH) accepted the testimonies by the

people of the Scripture during a travel regarding a dead man's will,
as in the commentary on this verse: Ô?    1 &


!"
 

 

"
*!+ ;



;

!

 
      
(     
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! 
  



 
I  


 ) (   ! 
  1  
  
 1Ô (The
Qur'an- 5:10M). "  " refers to the People of the
Scripture. In an authentic Saying, Ibn 'Abbas (Son of 'Abbas), may
Allah be pleased with them both, said, Ô)
#
N5

 

)+DON
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#O8    7

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The cup was their man's. He said about them, this verse was
revealedI ?    1 &
   
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1(The Qur'an- 5:10M). Ô00

Ibn Hajar said, Ô 5
 
    


   
!  
 

  

 
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+ (   
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  ! !  ! 
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This great Saying indicates a religious ruling denoting

confidence in the non-Muslim subjects granted safety and that
Muslims think well of them. This is a practical act of Prophet
Muhammad (PBUH) allowing that right of non-Muslims, making it
a religious ruling that would remain until the Hour comes.
Moreover, this Saying explains this verse that sounded
controversial to many exegetes who did not consider this
version.101

0)
 1
 2*

In an authentic Saying, Prophet Muhammad (PBUH)

accepted a gift from a Jewish woman i.e., the woman who gave him
the poisoned ewe102, which should endear people to one another
and bring them closer to each other. In this Saying, the Prophet's
accepting the Jewish woman's gift is an indication of thinking well
of Jews. It also indicates the permissibility of accepting gifts from

 c
non-Muslims granted safety. This practical act of the Prophet
(PBUH) fulfills the first requirement of inviting the people of the
Scripture to Islam. Abu Dawoud reported that the Prophet (PBUH)
killed that Jewess, but this version is unauthentic; Al-Mundhiri
said its chain of attribution was unreliable.103

French Sorbonne University Professor, Edourd Perroy, said,

Ô&
)$ 
FB3)(D(!  

   7  
 
        
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( 
) $

  
 

 
  

(Ô104

3)mÝ
 *

4






Prophet Muhammad's social relations with Quraish's

polytheists were indeed so perfect and fine, despite the fact that the
majority of the Quraishites opposed him because of his spreading
Islam and propagating it. He (PBUH) dealt with them on various
social levels including marriage, friendship, kinship and visits. He
would also cooperate with them and if they asked him for water, he
would respond to them. He also used to partake in their affairs
pertaining to reconciliation and attending some of their meetings:

 c
   



 ô        


Allah mentions those to whose hearts Islam is endeared as

one of the eight categories of people deserving Zakat (obligatory
charity) as explained in the verse in which Allah says! Ô  

 

! 
   !

       
 ! 
   

!
7) !


) () A
 !&(Ô (The
Qur'an- 9:M0). Considering the Prophet's Sunnah, one finds the
practical implementation of this verse when dealing with the
polytheists. Indeed, Prophet Muhammad (PBUH) used to give
them generous grants so much that he would give them as if he did
not dread poverty, just to endear Islam to their hearts and souls,
for humans by nature tend to love those who do them good. This is
how the Prophet (PBUH) treated those new converts. Muslim
reported a related act of the Prophet (PBUH), quoting Ibn Shihab
as saying, ")  
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  .
 
6  7
*
 
 
  
   
  
 
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!
) 

 

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$#/-



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Ibn Shihab said, "5 
  +   5 

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$#/-
  
  
    
   
   
  
 
   
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c


 
   
 
         
(Ô=C4

In another authentic Saying, he (PBUH) said, Ô   

 
   !

     $+   )  

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(Ô=CF

So, giving such grants to unbelievers lies within the category

of »humus (literally, an allocated fifth of the booty); Al-Bukhari
wrote a book titled, "Fard Al-»humus" comprising a chapter on
"The Amount Deducted from the »humus and Its Like Which the
Prophet (PBUH) Used to Give to Those Whose Hearts Were
Endeared to Islam and Others".

Ibn Hajar said, " 'khumus and Its Like' implies the money of
taxes, tribute money and spoils of war obtained without fighting or
effort."

Isma'eel Al-Qadi said, Ô $ 
  

 
  A

  
  
    
     
  
 

 

!   
 
        
    

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Malik and a group of scholars said, 'it was part of the

»humus.'

Ash-Shafe'i and a group of scholars said, 'it was a fifth of the

»humus'107

 c
 At-Tabari reported this authentic quote by Qatadah, " '

      
  refers to some Bedouins
and others on whom the Prophet (PBUH) would bestow grants to
endear belief to their hearts."108

Al-Qortubi commented on this verse, Ô   


 







 
( )  
   !     
  
"



   "(Ô

Az-Zahry said, " ' 
  
 '  
 7
    ! 
   
(  
!    !   

         "
   

 
     
  ( 5  


     !    
 
 
 

  Ô

It was also said that these were notable disbelievers who had
followers; they were given grants to endear Islam to their
followers. It was also said that these were somehow similar views
that all implied giving grants to those who could not be steadfast in
Islam unless through such grants. So this seemed to be some sort
of Jihad. Disbelievers are of three types: The first returns to Allah's
Path when receiving evident proofs. The second has to be handled
violently and the third has to be treated well and given grants. The
leader of Muslims must consider each of the three types in a way
that would save that type and rid it of disbelief. 109

 c
 This practical recurrent act of generosity by the Prophet
(PBUH) had everlasting effects and inculcated the love for good in
souls. Thus, this approach had a big enlightening influence that
turned grudge and hate into love and sacrifice, as in the story of
Safwan Ibn 'Umayyah and others.

# '


Prophet Muhammad (PBUH) visited his Uncle Abu Talib

when the latter fell sick and prayed for him. 110 Ibn Hajar said, Ô
$ 
 
     

 
"

(Ô111

Certainly, the Prophet (PBUH) also visited his neighbors as

he used to advise Muslims to be good to their neighbors.

For example, 'Aishah reported that the Prophet (PBUH) said,

Ô2     
      

   .
        
  
P
Q
(Ô==3

Ibn Hajar said, Ô
 

+ 

!      

! 
 

Ô113

, m, # 

(

Prophet Muhammad (PBUH) instructed Muslims to fulfill

the obligation of burying the dead, even if they were non-Muslim.

 c
In an authentic Saying, Abu Talhah Al-Ansari (Medinan Helper of
the Prophet (PBUH)) said, Ô?
    #!  $
$#/-
      
   
 


  #(
       $ $#/-
  
 

* ! + 

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1
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(Ô 114

This Saying was mentioned by the well-versed Scholar Al-

Albani who said, Ô)  
   ! 
  
 (Ô==4

The Prophet (PBUH) also buried the Head of Hypocrites; in

an authentic Saying, 'Abdur-Razzaq As-San'ani reported that
Sufyan Ibn 'Uyaynah quoted 'Amr Ibn Deenar as saying, Ô  
' 
) !
) $#/-

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!a  3

It is everyone's right to enjoy the freedoms ordained by Allah

Almighty; Islam came to insure such freedoms. Among the crucial
bases of honoring non-Muslims is granting them those freedoms.
The freedoms that Prophet Muhammad (PBUH) granted to them
include:

1. Compelling none to adopt a certain religion.

2. Granting people of other faiths the freedom of religious practice

in their places of worship.

3. Granting them freedom regarding their food and personal

matters in terms of marriage and divorce«etc.

)Ý 

Prophet Muhammad (PBUH) granted non-Muslims religious

freedom; he lived for some time with the Jews and also received
Christian delegations like the delegation of the Christians of Najran
led by As-Sayyed (literally master or chief) and Al-'Aqib (literally
the one next in rank to the master or chief). He invited them to
Islam and granted them the freedom of religion, based on the
Qur'anic constant cited in this verse: Ô 
  
 

 
(Ô(The Qur'an- 2:25M). Hence, no one is entitled to compel
any other to convert to Islam.

 c
 On delegating Mu'adh Ibn Jabal to Yemen, Prophet
Muhammad (PBUH) said to him, Ô%   
5( 5 
   ! 
    


        ) ! 
 
  - 
( )
     
 !  
  )   
;
 
  
 
   

( )
     
   
)  
M"
  
     "
    




(

     
 ! 
  "
    


! 
       
  



 



) (Ô 118

So, he did not compel them to adopt Islam.

An-Nawawy said, Ô 
   
 
  

 
 
R

 



(  



 

   
 


) 
*
  

!   
     
*
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5
   
   
     
 

  "      
      M"
 
     "  . 
   

 
   
    
 
  
  
(Ô==0

About Islam, Marcel Boisard said, Ô   "   

     
    
 
 
 

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   (  
    
 
 
    
! 
   
!  
   
  
*   
    
.7


 (Ô=3C

American writer, Andrew Paterson said, K6 
 
 

    

      !  

 
! 
!
 
(: =3=c

%)  

This is a general freedom for Muslims and non-Muslims;

Prophet Muhammad's Sunnah set no limits for possessing things,
no matter how much money and wealth one has, provided that one
fulfills the obligation of Zakat. Prophet Muhammad (PBUH) also
encouraged people to have possessions as he said, " 

   
    
(Ô i.e., the hand that gives is
better than the one that takes. 122

Islam also granted non-Muslims the freedom of possession;

they thus can have whatever possessions they like, no matter the
amount. The Jews, for instance, were known for their big fortunes;
no Muslims could object to that. French Professor Jack Ressler
said, Ô)   
         

  '  
;      
(
5!

(Ô=3B

Austrian orientalist Bartold (1879-1930 A.D.) said, "In the

Caliphate lands, extending from St. Vincent in southern Portugal

 c
to Samarkand, there were rich Christian institutions that
maintained their immovable property endowments." 124

+) &  

The freedom of opinion sets the human mind free so it can

think about Allah's Dominion and human interests both in life and
the Hereafter. If such a freedom is cancelled, it affects thinking and
rather paralyzes it. So Prophet Muhammad (PBUH) used to
respect others' views and listen to the Companions; whenever he
listened to a wise opinion, he would act on it, which encouraged
the Companions to express their views clearly without hesitation.
So was the case in Badr Battle when Companion Al-Habbab Ibn Al-
Mundhir expressed his view openly. The same applies to the case
of Salman Al-Faresi (the Persian) who suggested digging the
Trench; the Prophet (PBUH) acted on such views, which promoted
the freedom of expression, which in turn serves public interests.

The Prophet (PBUH) also used to respect the sound views of

the People of the Scripture and he would act accordingly, as shown
in the fourth point regarding agreeing with the People of the
Scripture.

One of the prerequisites of justice and equity with the People

of the Scripture is accepting their advice and wise views whenever
expressed. The Prophet (PBUH) set a sublime example in this
regard. For instance, Abdullah Ibn Yasar reported that a woman
from Juhaynah, Qutailah, said, Ô) '     $
$#/-

!% 
  

! &  &   )  
    ! 
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A( !  $ $#/-
 
  
 
!#A!
!&
& ) 

   (Ô 125

This Saying indicates the freedom of expression and

benefitting from that view because it is right.

However, it is noteworthy that the freedom of opinion is not

absolute, rather it is restricted by limitations. The well-versed
scholar, sheikh Abdullah Bin Bayyah referred to that saying,
Ô 
      

 
   


  
"


!   
   
 
   
  
!  !    
 
     !
 
 
  
( 5       

  
  
   
 


   

   
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(  !  
 

  
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.! 

 

 
(Ô=3F

That is why many non-Muslims seeking freedom love Islam

e.g., Danish Professor Ali Yol said, Ô +
  

   
 
  
"
    (Ô =3>

/) 5 
 

In Islam, each individual is free to choose the kind of work

and education he likes, be this in the field of trade, industry,
agriculture or education. This should promote human talents and

 c
aspirations so that individuals can be motivated and produce more
and more. This would not be the case if one took up a profession he
did not like, for then, one's productivity would be limited. That is
why Prophet Muhammad's Sunnah insured everyone's freedom to
choose the work and profession one likes to specialize in, so long as
Allah has allowed them. Historian Al-»huza'i wrote about the
kinds of works and professions in his "Takhreej Ad-Dalalat As-
Sam'eyyah 'ala Ma »an fi 'Ahd Rasoul Allah min Al-Heraf wa As-
Sana'e' wa Al-'Omlat Ash-Shar'eyyah". So did Al-»ittany in his "At-
Tarateeb Al-Edareyyah".

Anyway, Prophet Muhammad (PBUH) granted such

freedoms to non-Muslims. Indeed, many of them did various jobs
related to agriculture, trade and industry. The Prophet (PBUH)
even approved of their doing so and he used to deal with them as
indicated in the section on his economic dealings. They were also
granted freedom to learn their religions. In fact, some non-
Muslims taught Muslims how to write and some crafts. Hence,
non-Muslims are entitled to such a freedom.

The Prophet's Sunnah provided a big window of freedom of

education and scientific research, given it explored the dominions
of heavens and beyond. Thus, many of the Prophet's sightings and
information are hard to attain at present, despite modern scientific
advancements. For example, he explored the outer space during
his Night Journey and Ascension to Heavens shedding light on
some clues that later on helped deduce the basics of astronomy.

That is why French Orientalist Gustav Le Bon said that Islam

is one of the religions that conform to scientific discoveries most. 128


c
 British Naval Officer G.F. Filweas said that contemporary
scientific progress at present and scientific achievements are
completely compatible with Islamic principles. 129

m-

(    

   m6


One of the reasons for taking tribute money from non-

Muslim subjects was to protect and defend them. Prophet
Muhammad (PBUH) enjoined that and he defended them on
various occasions. In an authentic Saying, 'Umar , may Allah be
pleased with him, said, Ô  



) 8
D 7


 
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+  ;!        
  


 
  

 (:130

Ibn Hajar said, Ô5
 
   



!

*
  




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(Ô131

The well-versed scholar Al-'Ayni said, Ô )  D

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(9 



  
 
 
  "( @    

%" 
)



  
  .  
    
  


+ ;(Ô 132

Ash-Shafe'i , may Allah rest his soul, said,   

" 
  


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" 
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  (  ((!

  


!


 

! 

 

    

    
 

() 

 
 
 .     
!    
 !


  
(Ô 133

Also their honor is to be preserved; they are to be protected

from harm, and backbiting them is prohibited as by virtue of their
covenant, they have the same rights of Muslims, as said by Ibn
'Abedeen134. He also said, Ô#   R 

! 

+
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   ((
 
( 5!  "
     
! "

R  
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+
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The Prophet (PBUH) also prohibited beating the People of

the Scripture if they utter inappropriate words. In an authentic
Saying, Abu Hurairah, may Allah be pleased with him, said, Ô& 
'   
! 

 



) +)  



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The Prophet's getting angry with that Companion, one of his

Medinan Helpers as he is, is a punishment for giving the Jew a
blow on the face. The Companions used to sorrow whenever the
Prophet (PBUH) got angry because he would not get angry unless
owing to something grave and evil. Thus his anger was a way to
harshly reprimand that Companion for that assault, which shows
how much the Prophet (PBUH) cared for his non-Muslim subjects.

m 

 
 

! Ý
    (


As previously shown, Prophet Muhammad (PBUH) respected

the People of the Scripture; he did so both in their life and after

 c
their death, which indicates that this treatment was not a mere act
of courtesy. Rather, it emanated from a great belief in respecting
humans both in this life and after their death, regardless of their
cultural or religious differences. In an authentic Saying, Abu
'Abdur-Rahman Ibn Abu Laila said, Ô&  5  #
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#
5 
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GÔ137

In another authentic Saying, Jabir Ibn Abdullah said, Ô


 

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Al-Hafez Ibn Hajar said, Ô 5
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This is not strange, for this is Islam that respects human

beings, both in this life and after death with no distinction between
Muslims and the People of the Scripture.

So the Prophet (PBUH) laid the foundations for honoring the

People of the Scripture even after their death, which makes no

 c
room for doubting that he treated them well during their lives to
serve his interests and personal relations. He was so great that he
treated them well even after they had died.




 
 

! (  *

  

 

All humans, not to mention the merciful Prophet, are well

aware of the costs of wars, their agonies and consequences. Verily,
he was keen on abolishing wars and warding off the destruction
and perdition they entailed. In the meantime, he (PBUH) was keen
on having people embrace Islam in groups. For all of this, peace
was the rule to him and war was the exception; war was the last
resort in some grave cases that was to lead to peace at the end of
the day. Thus, most of the battles he witnessed were more or less
peaceful activities! In other words, Prophet Muhammad (PBUH)
led Muslims in 28 battles, only nine of which involved actual
fighting activities. Those nine battles did not start directly without
talking to enemies, inviting them to monotheism (i.e., worship of
none but Allah), guidance and peace. In a reliable Saying, Ibn
'Abbas said, Ô)  
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(Ô=<C

The Companions were well aware of that principle when the

Prophet (PBUH) said to Ali, may Allah be pleased with him, in the
Battle of »haibar, Ô)
   
 
 
 
  
 
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Al-Hafez Ibn Hajar said, "This Saying indicates that

endearing Islam to a disbeliever so he would embrace it is given
precedence over hastening to kill him." 142

In some of the Prophet's battles, the enemies concluded

agreements with the Prophet (PBUH) although they did not
embrace Islam, as indicated in Al-Hudaibiyah Treaty and others.

So the merciful Prophet (PBUH) spared no effort to avert

war; he even prohibited Muslims' wishing to face the enemy and he
recommended leniency in all affairs, warning of violence, as
previously explained.



5   ô   

Prophet Muhammad (PBUH) hired some Jewish servants. In

an authentic Saying, Anas said that a Jewish boy served the
Prophet (PBUH).143

The Prophet (PBUH) was also known for treating servants

best.

Also, with regard to Muslims' social dealings, it is permissible

for a Muslim to be employed by a non-Muslim subject. In his "Al-
Mughni", Ibn Qudamah said that if a Muslim got employed by a
non-Muslim subject to do some job, such as sewing clothes or
shortening them, that would be permissible; Ali got himself
employed by a Jew bringing water for him for one date in return
for every bucket and he told the Prophet (PBUH) of that and he

 c
(PBUH) did not object to it. It was also reported that one of the
Prophet's Medinan Helpers did the same by concluding a
compensatory contract, like selling. 144

Also Muhammad Ibn 'Abdul-Hakam asked Imam Ahmad

about the case of a Muslim man who dug a grave for non-Muslim
subjects and got paid for it. Ahmad said, "It is O.»." 145



( *






Prophet Muhammad (PBUH) dealt with polytheists even

before dealing with the People of the Scripture; all that is
mentioned regarding dealing with the People of the Scripture in
terms of selling, buying, mortgage«etc., applied to polytheists, in
addition to the following:

)a 5 

 


*

Ý *


Out of mercy on dealing with polytheists, the Prophet

(PBUH) would invoke Allah for them so He would send them
rainwater and Allah would answer his invocation, although they
harbored hate for him. Al-Bukhari reported that Abdullah Ibn
Mas'oud said, Ô&
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So he was merciful and good to polytheists and this bore fruit

as when they saw the sincerity, compassion and kindness of that
Prophet (PBUH), many of them proclaimed the Testification of
Monotheism and became leaders of nations, thanks to the blessing
of Islam. All this is attributed to the Prophet's fulfilling the right of
inviting people to the Path of Allah and invoking Allah to grant
them good things, even though they were polytheists! The
Prophet's supplication was a practical application of the fulfillment
of that right, which had an effect on people's souls and
demonstrated his miracle of bringing about good and warding off
evil. Such an act indicates that it is permissible for a Muslim to
invoke Allah to provide polytheists with rainwater to serve the
mission of inviting people to Allah's Path.

 c
%) 
 

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No taxes are to be levied from Mecca's plantations, even

though conquered by force. It was said that taxes should be
imposed on it just like any other land Muslims took by force, but
this is a grave fallacious notion opposing Islam and it can be easily
refuted, for Mecca is too great to pay tribute money for example as
Allah has ordained that it be a Sanctuary, a safe place and the most
sacred place of Islamic worship. Allah Almighty has exempted it
from many things other than taxes too. So said Prophet
Muhammad (PBUH), Ali, Abu Bakr, 'Umar and 'Uthman as well as
the great Imams that followed them and this has been the rule
since then up till the time of such an argument. How can taxes, or
tribute money, be collected from a land that Allah deems the best
ever, the one He loves most, the land of rituals and Prophets'
worship place. It is the very homeland of Prophet Muhammad
(PBUH) even though it expelled him. It is the place of Allah's
Inviolable Sanctity, Safety, the »a'bah and the Qiblah (Prayer
Direction) for all world believers! Abu 'Ubaid said there were
authentic narrations stating that Allah's Messenger conquered
Mecca, then, out of generosity, he turned it back to its people
without distributing it or its booty among Muslims, so, some were
of the view that this act was also lawful for leaders after him. 147

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If a woman Islamized and abandoned her non-Muslim

husband, he could receive the amount of dowry he had paid to her.
Also if the husband Islamized and his wife remained a disbeliever,
he would receive the amount of dowry he had paid to her; Allah
Almighty says, Ô?    1 &
 
 

   
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"" 
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In an authentic Saying, At-Tabary said Mujahid commented

on the verse saying that if the wives of the Companions of
Muhammad (PBUH) went to disbelievers, the disbelievers should
give them their assigned amount of money and keep them and vice
versa, as stipulated in an agreement between Muhammad (PBUH)
and Quraish.

Similar words were reported by Qatadah according to At-

Tabary's authentic narration.148


c


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Prophet Muhammad (PBUH) paid much attention to inviting

his Uncle Abu Talib, who defended his nephew against
disbelievers, to Islam. Not only did he invite him to Islam, given
his uncle did not respond to his call, but also he asked Allah to
forgive him. Al-Bukhari reported that Sa'eed Ibn Al-Musayyab
narrated that his father said, Ô&
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 Ibn Hajar commented on Ô#) !   "
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saying, Ô) +M
 
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An-Nawawy said, "This indicates the permissibility of

swearing without being asked to; swearing here confirms
determination to ask Allah to forgive Abu Talib and to console
himself. Abu Talib's death in Mecca came short before
Immigration to Medina."151

So, the Prophet practically returned the favor to his uncle.

As for his mother, he also yearned for visiting his mother's
grave. Muslim reported that Abu Hurairah narrated that Allah's
Messenger said, Ô     
  "

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(Ô=43

The Prophet's visiting his mother's grave and seeking

Allah's leave to ask forgiveness for her speaks well for the fact
that he cared for his non-Muslim relations. This is evident in his

 c
acts; he fulfilled his obligations towards his mother by visiting
her grave after her death, for this is a sign of dutifulness to her.

Scholars derived a ruling from this Saying i.e., it is

permissible to visit polytheist relatives both in their life and
after their death.

An-Nawawy commented on Ô    


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(  
  
     
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Magistrate 'Eyad said, Ô 
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Prophet Muhammad (PBUH) also allowed one to keep

good ties with one's disbelieving mother and honoring her in
recognition of her status, albeit disbeliever, so that one would
not be ungrateful to her; maybe, this would encourage her to
embrace Islam.

Al-Bukhari reported that Asma' Bint (daughter of) Abu

Bakr, may Allah be pleased with them both, said, Ô 
  

 
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(Ô 154

As-Seyouty said, Ô&      
 


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Al-»hattabi said, Ô 5
    
  

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Al-HafeZ Ibn Hajar said, Ô 5
 
 

  
  
    
 
   
     
 
       
 
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 c
 Such clemency on the part of the Prophet (PBUH)
highlights an important religious ruling; a Muslim must keep
good ties with his/her polytheist mother and support her, not to
mention the case of a believing mother."

Also this shows the importance of keeping good relations

with non-Muslim relatives as 'Abdur-Razzaq transmitted a
Saying with a sound chain of narrators in which Ath-Thawri
reported that Laith narrated that Nafi' Ibn 'Umar said that
Safeyyah Bint (Daughter of) Huyayy included a Jewish nephew
of hers in her will.

'Abdur-Razzaq reported an authentic Saying narrated by

Ibn Juraij who said that he asked 'Ata' about the verse, Ô
$        
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(" Ibn
Juraij said, ÔD       
   

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  (Ô157

Regarding the exegesis of Ô.     

"

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authentic Saying in which Qatadah commented on this verse
saying, Ô     .
  
 

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Prophet Muhammad (PBUH) and Abu Bakr As-Seddeeq

hired Abdullah Ibn Urayqet who was an experienced guide who
knew the way to Medina well. They entrusted him with this task
though he was a disbeliever like his people. They gave him their
two she-camels telling him they would meet him at Thawr Cave
three days later. When they entered the Cave, Allah blinded the
Quraishites to the truth about their place; they did not know
where the two men had gone.

The point is that hiring a disbeliever, Abdullah Ibn

Urayqet, denotes the Prophet (PBUH) would trust the other if
that other was trustworthy. This shows his wisdom in dealing
with the other and exchanging benefits with him if trusted.

3)
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Ali Ibn Abi Talib said, ÔA 
  
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He replied: "%(Ô He said: Ô%

 

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So the claim that Prophet Muhammad's leniency was

restricted to times of peace and had nothing to do with war is
confounded by Muhammad's tolerance, leniency and gentleness at
times of both war and peace. It was previously mentioned how he
acted at times of peace. At wartime, he dealt with the enemy
according to wise Divine Instructions and great Qur'anic directives.
So he would either start direct dialogues with enemies or send
messengers and messages to them. He would also seek peace and
reconciliation, but when the enemies insisted on fighting, he would
prepare to confront them, prohibiting killing women, children and
old people who could not fight. He would also grant safety to
disbelievers who were sent to him as messengers or who Islamized.
In short, Prophet Muhammad (PBUH) would not go to war unless
obligated.

U.S. scholar and historian Will Durant said, Ô $

     
   
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When necessary, Prophet Muhammad (PBUH) would make

war a stage leading to peace as follows:


: In many of his Battles, no fighting took place; rather they

ended by concluding peaceful treaties. Buraidah Al-Aslami, may
Allah be pleased with him, said in an authentic Saying that Allah's
Messenger witnessed nineteen battles; he fought in eight of
them.1M3 According to Mousa Ibn 'Uqbah, these were the Battles of

 c
Badr, Uhud, the Confederates, Al-Mustaliq, »haibar, Mecca's
Conquest, Hunain and At-Ta'if. This was mentioned by Al-Hafez
Ibn Hajar who said, Ô- 
 
  #
   # 

    


   7
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     (Ô 1M4 Ibn Ishaq1M5 also cited the same number
and so did Ibn Sa'd 1MM and Ibn Hazm 1M7.

The total number of killed people in all his Battles was so

small, compared to the battles before and after them. Dr.
Muhamad 'Emarah said, Ô
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m : Prophet Muhammad (PBUH) did not start battles

seeking leadership or hegemony or personal interests pertaining to
worldly lusts and joys. Considering the history if these Battles, one
would find one reason or more for them. This table shows all of
these battles and their reasons:

Battle or Expedition Reason

Bani Saleem Battle at Al-»udr, Responding to Quraish's
Al-Abwa' Battle, Badr Battle, offensive acts of taking Muslims'
Bowat Battle, Al-'Asheerah camels and imposing an

 c
Battle and Abdullah Ibn Jahsh's economic blockade on them.
Expedition to Nakhlah.
Bani Qainuqa' Battle Jews' breaching their agreement
Uhud Battle Warding off the enemy
Ar-Rajee' Battle Banu Hayyan's assault and
treachery; they killed the
Messenger's delegate 'Asem Ibn
Thabit and captured two
Muslims.
Ma'ounah Well Expedition The Prophet's delegation was
treacherously killed.
The Battle of Bani Muharib and Punishing them for their anti-
Bani Tha'labah from Ghatfan Muslim alliance with Jews.
Dawmat Al-Jandal Battle Attacking the Companions who
passed by them.
The Trench Battle Confronting the aggression of
Quraish that conspired with
some Arabs and Jews.
Bani Quraizah Battle Confronting their aggression as
they contrived with Quraish to
fight Muslims.
Dhi Qerd Battle Fighting back and retrieving the
camels of Allah's Messenger in
the Medina Woods.
»haibar Battle Responding to »haibar's Jews'
conspiracy and confronting their
intrigues in mobilizing the
Confederates to fight believers.

 c
Bani An-Nadheer Jews' betraying the Prophet.
Mu'tah Battle Murdering the messenger of
Allah's Messenger; Messenger
Muhammad had sent Al-Harith
Ibn 'Umair Al-Azdi to deliver a
message to the Ruler of Busra,
but Shurahbeel Ibn 'Amr Al-
Ghassani, the Ruler of Al-Balqa'
in the Levant appointed by
Ceasar of the Romans
(Byzantines), intercepted him;
he tied him and murdered him.
Bani As-Salasil To punish Qudha'ah Tribe for
supporting the Byzantines.
Tabuk Battle Warding off the potential attack
of the Byzantines who were
preparing for fighting Muslims.
Howazen Battle on the Day of Confronting aggression as they
Hunain and At-Ta'if Battle allied themselves with Quraish's
atheists.
Ad-Dirar Mosque Hypocrites' spying on and
contriving against Muslims at
the mosque.

These reasons were summed up by Major General of Staff

Mahmud Sheit »hattab as follows:

1. Protecting the freedom of propagating Islam.

2. Establishing Islam. 1M9


c
Prophetic biography historian Professor Akram Bin Deya' Al-
'Umari concluded that there were three reasons behind these
Battles:

1. Threatening Quraish's trade route to the Levant.

2. Demonstrating the power of Muslims in Medina in face of Jews

and the remaining polytheists.

3. Entering into agreements with tribes to insure their cooperation

or neutrality in the Muslim-Quraish conflict.170


: The Prophet (PBUH) started some Battles upon direct
Divine Orders imparted by Gabriel (PBUH). For example, 'Aishah,
may Allah be pleased with her, said in an authentic Saying, Ô5
 
 
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Al-'Ayni said, Ô     "   

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That fighting is a means to attain peace does not mean

imposing Islamic teachings on vanquished nations, for this is
totally rejected in Islam and contradicts its merciful approach. The
Meccan and Medinan verses of the Qur'an stress the rejection of
this principle e.g., Allah says, Ô)
  !

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"
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(The Qur'an 10:99). Allah also says, Ô 
  
 

 
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) ! 
        
  
 
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 (Ô (The
Qur'an- 2:25M). So fighting is merely a way to deliver the Message
of Islam, securing its spread via sound propaganda methods to face
disbelieving leaders who turn people away from believing in its
Mission or stand in its way to prevent its delivery. Whenever the
Message of Islam is imparted without any hindrances, fighting
becomes unlawful. Those who consider the Battles of Prophet
Muhammad and his successors will find this principle with its
restraints crystal-clear. It is a fact that Muslims' fighting the
Persians and Byzantines and others aimed at securing the spread
of the Call of Islam that faced attempts and set-ups aiming to abort
it. The Companions' fighting extended to »horasan and Armenia
without thinking of conquering Abyssinia, albeit so close to them.
This is because the nations that Muslims fought left Muslims with
no option other than fighting while Abyssinia did not resist or
contrive against the Call of Islam and so it was spared fighting. 173

To conclude, U.S. Orientalist Washington Irving said about

Muhammad (PBUH), Ô-     "

 

 
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 (Ô 174



: preserving the Honor of Non-Muslims at War:

Just as he preserved non-Muslims' honor at times of peace,

Prophet Muhammad (PBUH) did the same at wartime, no matter
how fierce fighting might be.

He established sublime teachings through his actions and

words as follows:

)ô7    
   

  

Allah Almighty has prohibited aggression by saying, "9


   )  
    
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  ( 1 )  
 (Ô (The Qur'an-
2:190) Prophet Muhammad (PBUH) responded to this Divine
Order in both words and actions. His laws of war were based on
Divine teachings and humane concerns. So he (PBUH) warned of
various kinds of aggression as follows:

 c
%)

 

.    ,
 

Allah Almighty has forbidden aggression even at war. He

says, Ô9 
    )  
    

!  

  ( 1 )  
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(The Qur'an- 2:190) The Prophet (PBUH) responded to that Divine
Order explaining that women and children are not to be killed. Ibn
(Son of) 'Umar, may Allah be pleased with them both, said, Ô)

 
" 

# ) 

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(Ô175

An-Nawawy said, "Scholars have unanimously agreed on

acting upon this Saying and prohibiting killing women and
children so long as they do not fight Muslims. But if they fight
Muslims, the majority of Muslim scholars agreed that they are to
be killed."17M

So the Companions responded to the teachings of their

Prophet (PBUH) who said, ÔD
 "    1Ô177 This applies
even to the most critical cases. For example, »hubaib Ibn 'Adeyy
was a captive kept by Bani Al-Harith Bin 'Amer Bin Nawfal and
they wanted to kill him. One day, »hubaib borrowed from a
daughter of Al Harith a razor for shaving his pubic hair, and she
lent it to him. By chance, while she was inattentive, a little son of
hers went to him (i.e. »hubaib) and she saw that »hubaib had
seated him on his thigh while the razor was in his hand. She was so
much terrified that »hubaib noticed her fear and said: ") 

 c
   " G1@   
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1Ô178

So he did not take that boy a hostage or as a shield to protect

him from those seeking to kill him.

Indian Professor Peggy Raderik c said, Ô     


     
 
  (  
  
  
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(Ô179

+)

 



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One of the proprieties designated by the Prophet of Islam

(PBUH) concerning war is the prohibition of mutilating the bodies
of those warriors who fall dead or injured in fighting Muslims.
Prophet Muhammad (PBUH) forbade that as Buraidah narrated
this related authentic Saying, Ô9 
  @  )  
 

 &  ) ( 9 
     
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&    ! 
      
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(Ô180

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 /)a

 Ý  
 

 

In an authentic Saying 'Urwah reported on the authority of

his father that Hisham Bin Hakeem Bin Hizam happened to pass
by some people in the Levant who had been made to stand in the
sun (sunlight and heat) and olive-oil was being poured upon their
heads. He said: Ô&  GÔ It was said: Ô  


  
 

  A;  

 

.
(Ô Thereupon he said: ) 
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Al-Azhary said, ÔA; 
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(Ô182

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If a captive adopts Islam, killing him becomes prohibited. In

an authentic Saying, Prophet Muhammad (PBUH) said, Ô  

 
 
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) (:183

Also in the case of guaranteeing safety for a captive, Muslim

scholars have unanimously agreed that he must be spared. 184

The Prophet's Sunnah stipulates insuring captives' safety, as

was the case in Badr Battle; safety was granted to Al-'Abbas and
Abu Al-'As, the Husband of Zainab, the daughter of Allah's
Messenger, Allah be pleased with her, upon accepting ransom from
them. Also safety was granted to Nawfal Ibn Al-Harith Ibn 'Abdul-
Muttalib, 'Aqeel Ibn Abi Talib and 'Utbah Ibn 'Amr Ibn Jahdam.

In an authentic Saying, 'Aishah said, Ô&
    

   
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"(Ô 185

This noble Saying shows a practical application of the right of

ransoming captives and treating them gently, which indicates a
religious ruling that it is permissible to take ransom to release
captives. It also shows that there is no favoritism, even by virtue of
lineage, in the Prophet's policy in dealing with combatants, even if
kith and kin, as was the case of the husband of his daughter Zainab

 c
who was ready to ransom her husband. The same applied to the
Prophet's cousins who were captured too; he dealt with captives all
alike.

0)1
 m 

 

Prophet Muhammad (PBUH) regulated that right and this is

still applicable up till the present day, as is the protocol in
international relations. This wise decision on his part paved the
way for agreements and negotiations. In an authentic Saying,
Nu'aim Ibn Mas'oud Al-Ashja'i said, Ô 
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+@ 
 

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This was reported by Imam Ahmad and his Son Abdullah

said, Ô     5

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" (Ô 18M

This Saying is a straightforward statement that killing

messengers is prohibited, even if they proclaim disbelief out loud.
This is utmost tolerance and political flexibility in Islam. That
emissary who declared that he disbelieved in Prophet Muhammad
(PBUH) was but a mediator seeking to conclude agreements and

c
ratify treaties. This act of the Prophet with regard to international
relations came as an application of this right that still exists in
international laws. This is politics and this is the mercy of the wise
Prophet (PBHU).

3)Ý   
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Regardless of the number of Muslims he kills or injures, if a

non-Muslim fighter says, "There is no God but Allah", he must be
granted safety and be treated like any Muslim; how amazing!
These words he utters with his tongue grant him safety from
murder and injury; he then becomes a Muslim brother granted
safety. Uttering these words should eradicate hostility and put an
end to armed conflicts. That is why Prophet Muhammad (PBUH)
severely reprimanded a Muslim who violated this ruling or did so
by mistake; he got angry with him though dear to him. Usamah Ibn
Zaid said in an authentic Saying, Ô
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(Ô187

9)  

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The acts of the Hypocrites were suspicious and treacherous;

they were headed by Abdullah Ibn Ubayy Ibn Saloul who withdrew
along with three hundred of his men on the day of Uhud Battle.
Allah quotes him as saying, during Al-Muraisee' (Bani Al-Mustaliq)
Battle, Ô    
  
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(Ô(The Qur'an- M3:8).

The merciful Prophet (PBUH) pardoned them; in an

authentic Saying, Zaid Ibn Al-Arqam said that he was in a battle
and heard Abdullah Ibn Ubayy Ibn Saloul, saying, ÔD



    )  
     

     (Ô He also said, Ô   
  
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In Uhud Battle, the Hypocrites retreated and the

Companions had different views regarding how to handle them. In
an authentic Saying, Zaid Ibn Thabit said, Ô&
  $
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7

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(Ô
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("189 However, Prophet Muhammad
(PBUH) forgave them.

In an authentic Saying, Jabir Ibn (Son of) Abdullah, may

Allah be pleased with them both, said, Ô& 

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(Ô190

:)


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Prophet Muhammad's keenness on establishing security

and peace made him tolerantly forgive those polytheists who
fought him. He (PBUH) indeed suffered a lot at the hands of the
polytheists of Mecca and Ta'if. However, he forgave the people of
Mecca and set them free and freed the slaves of At-Ta'if. According
to an authentic Saying, he (PBUH) said to the people of Mecca on
the Day of its Conquest, Ô2!
1Ô191 He also
said, Ô- 
)5
(Ô 192

 c
 Upon returning from Hunain Battle, he prayed for
polytheists saying, "O Allah, guide them and spare us the cost of
fighting them!"193

So the Prophet beseeched Allah Almighty to guide them at

times of war and peace and in the meantime, he tried to avoid
fighting them.

When his army besieged At-Ta'if, Allah's Messenger

(PBUH) ordered a man to call out, Ô)
     

(ÔThen a group of people came
out of the fortress and Allah's Messenger (PBUH) set them free;
each of them backed a Muslim man and insured provisions for
him, which caused big difficulty for the people of At-Ta'if and
increased their anguish.194 The number of those men who were
freed is 23.195

When Quraish's persecution inflicted upon Allah's

Messenger (PBUH) intensified after the death of his uncle, he went
to At-Ta'if in the hope that its people would give him shelter,
support him against his people and protect him from them so that
he would convey the Message of his Lord. He invited them to
Allah's Path, but he found none there to shelter or support him; its
people even harmed him so much and abused him even more than
his own people! He was escorted by his Servant Zaid Ibn Harithah
and he stayed there for ten days, during which he approached all
their notables, but they told him to leave their land and enticed
their fools to stand in two rows and they hurled both stones and
abuse at him; the abuse words were severer to him than stones.

 c
The Prophet's feet started bleeding and Zaid Ibn Harithah
screened him with his body until his head was wounded. So the
Prophet (PBUH) returned to Mecca in grief.
Allah sent the Angel of Mountains to him and the Angel
asked for his leave to slam his people in Mecca between two
mountains surrounding it, but the Prophet said, Ô@! 
 
! )   

 
 )  
 

(Ô 19M

So the Prophet (PBUH) was patient with polytheists and he

used to pardon those who wronged him out of keenness on guiding
them to the truth and love for peace. That is why he gave that wise
answer.
When Quraish learned of the Immigration of the Prophet
(PBUH) along with Abu Bakr, may Allah be pleased with him, it
allocated a hundred camels as a reward for anyone who would
capture Muhammad (PBUH) or Abu Bakr. When they passed by
the area of Mudlij, its Master Suraqah Ibn Malik Ibn Ju'sham saw
them and he rode his horse going in their pursuit. When he drew
near them, he heard the Prophet (PBUH) reciting the Qur'an while
Abu Bakr, may Allah be pleased with him, kept looking hither and
thither out of fear for the Prophet who did not do the same. Abu
Bakr said, Ô? )  
1   5* 
  " 
 
 1Ô Allah's Messenger invoked Allah against him
and so the forelegs of Suraqah's horse sank into the sand and
Suraqah said, Ô     
    

(5) 
  
 
     (ÔSo the Prophet (PBUH) prayed
for him and he was set free. Suraqah asked him to write for him a
statement of security and peace and Abu Bakr wrote it on a

 c
parchment. Then Suraqah returned and said to the people, Ô 
" 
  

( )
  !  
  
"(Ô
Later on, in the Year of the Farewell Pilgrimage, Suraqah
came to the Prophet (PBUH) proclaiming Islam. He gave the
Prophet (PBUH) the statement he had made for him and the
Prophet (PBUH) kept his promise, for he is the best to keep
promises.197
This situation is even more critical as Suraqah was an
enemy who wanted to kill the Prophet (PBUH), but when he faced
difficulties i.e., his horse stumbled and he could not proceed and
his life was endangered, he (PBUH) prayed for him and saved him
from death. The Prophet (PBUH) forgave him though able to harm
him.
To conclude, U.S. orientalist Washington Irving said, Ô
  
  ! 
 

 
  !
   
 (-
!!
 
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!

 

   
(: 198

m-

: Caring for captives: Islam cares for all the weak, including
captives. Allah Almighty has urged Muslims to do good to captives
by praising the believers who preserve captives' rights; Allah says,
Ô)
   !     -!    
 


(Ô (The Qur'an- 7M:8).
It is known that Muslims have responded to this instruction
since the dawn of Islam. Some of the ways of caring for captives are
as follows:

 c
 )(   ,
 

Out of the Prophet's utmost care for captives, he strongly
reprimanded the one who killed them clearing himself of that
mistake. In an authentic Saying, Abdullah Ibn (Son of) 'Umar, may
Allah be pleased with them both, said, Ô$






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Al-»hattabi said, Ô- ;   
 



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In many cases, Prophet Muhammad (PBUH) gave pardon

to non-Muslim captives and did not kill them or even have them
ransomed. By so doing, he did many captives favors, particularly

 c
those who had no money; he pardoned them as groups and
individuals. Among those were M,000 captives from Howazen. 201
The Prophet (PBUH) also ordered Zaid Ibn Harithah to release all
Bani Judham's captives whom he had captured, also doing them all
a big favor.202 He (PBUH) did the same with male and female
captives from Bani Al-Mustaliq, who were more than seven
hundred.203
He also pardoned eighty captives on the occasion of Al -
Hudaibiyah Treaty.204
Among the individuals whom he granted pardon are
Hantab Ibn Al-Harith, Sayfi Ibn Abi Refa'ah, Abu 'Azzah 'Amr Ibn
Abdullah Al-Jumahi, Abu Al-'As Ibn Ar-Rabee', As-Sa'eb Ibn
'Ubaid, 'Ubaid Ibn 'Amr Ibn 'Alqamah, 'Amr Ibn Abu Sufyan and
'Umair Ibn Wahb Ibn »halaf. 205 All of these were released for
nothing in return.
The Prophet (PBUH) also pardoned some of Banu
Quraizah's Jews like Az-Zubair Ibn Bata Al-Qurazi, Refa'ah Ibn
Samu'al Al-Qurazi and 'Amr Ibn Sa'd or Sa'di.20M

He (PBUH) also pardoned Thumamah Ibn Athal from Bani

Hanifah.207

+) ,
 


Thumamah Ibn Athal was once captured by Muslims and

they brought him to the Prophet (PBUH) who said, Ô#  
     
 1Ô He (PBUH) also said, Ô7  


1Ô208

c
 One of the men captured in Badr Battle, Abu 'Azeez Ibn
'Umair, said, Ô        

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!  



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  ! 

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(#   
 
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(Ô209


/)1  m


,



Muslim scholars have unanimously agreed on the
permissibility of accepting a woman's request of giving shelter to a
combatant enemy 210. They found a proof of that in Al-Bukhari's
narration quoting Umm Hani' Bint Abi Talib as saying, Ô  

 
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 Al-'Ayni said, "    
 
    
  
 
" 


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! )) +) 
)+H."212

Such permissibility speaks well for this political right upon

conquering lands and the uprightness of Muslim women. These are
the manners of the best of mankind (PBUH) who sought to honor
humanity.

This Saying also indicates the permissibility of giving

shelter to trusted men.

m 

 
 
   
 a 

Ý   

 a
 
   

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Envoys enjoy the privilege of having their personal security
insured and being safe from harm. Many relevant incidents took
place including the following:

1. Imam Ahmad reported that Nu'aym Ibn Ma'soud said, Ô  

)  
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! ! & 
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! -
  
  
  
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 (Ô 213

2. Abu Dawoud reported that Harithah Ibn Mudarrib said that he

came to Abdullah Ibn Mas'oud and said (to him):  


c

  
  
 
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#
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(: 214

3. Abu Ahmad reported that Abu Rafi' narrated that his father
quoted his grandfather as saying,Ô
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1 

 

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!"1Ô 215

After citing both Sayings, i.e., the first and the second, Ash-
Shawkani said, Ô   5
 
  
 
" 
 
 
   ! 
   
    
  
       
  ()5
!

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(Ô21M

 c
 Ibn Mas'oud said, Ô

+" 
  
 



(Ô 217

Yusuf said, commenting on the case of a man passing by

Muslim sites as an ambassador, Ô   !      

 
     )   
    
!
 
 ! 
 

!       
        

 
  
   ((!      
   )  (! 
 
   !! 


 (Ô218

Imam Muhammad Ibn Al-Hasan Ash-Shaybani said, Ô 

 
 !
  (Ô 219

He also said, Ô)

 " !

 
 
     " 

  


(Ô320

Also Muslim scholars of Islamic Jurisprudence have

unanimously agreed that emissaries are not to be killed. 221





 c




  



!

 ( 
*

 
ô

The care that the Prophet's Sunnah gave to humanity in

general and non-Muslims in particular has been a deep-rooted
principle adopted by Muslims. The Muslim nation has come to
realize the greatness of this way of dealing with others, which has
fascinated the world civilizations, thanks to its perfection and
beauty, for it insures everybody's rights. Such great aspects of
Islam have helped spread concord among humans with their
diverse civilizations, creeds and cultures. That is why one finds
abundant applications of the Prophet's approach on dealing with
non-Muslims evident in political documents and historical
incidents over ages and ages, from the time of the Rightly-Guided
Caliphs, to that of the Umayyads, the Abbasids and the Ottomans,
up till the present time; history books speak well for that.


m
 +Ý
  m
Ý
 


Such authentic narrations abound in expressive words about

Muslims' beliefs and constants which they take pride in and that is
why they reject all attempts to degrade their beloved Prophet
(PBUH).

The arousal of the allegation at hand by those mentioned

earlier on discussing it resulted in a negative impression regarding

 c
Prophet Muhammad (PBUH). That is why some dared draw
caricatures mocking the Prophet, attributing various forms of
violence and blasts to him, as was published in some Danish
newspapers. This of course caused outrageous reactions all over
the world. Such a chain reaction extended to the four corners of the
globe at all levels; governments, and scientific and people's
institutions as indicated hereinafter:

.    m  The Saudi Cabinet, the Shura

Council and the Saudi Mufti condemned those caricatures. Also,
the General Mufti of the »ingdom of Saudi Arabia, the Head of the
Board of the Senior µUlema (Religious Scholars) Commission and
the Administration of the Scientific Research and Fatwas, 'Abdul-
'Azeez Ibn Abdullah Ibn Muhammad Al Sheikh, wisely denounced
that grave slanderous act, calling upon the Danish government and
officials to penalize the newspaper that published the cartoons,
obliging them to apologize for its heinous crime and take whatever
deterrent punitive measures against those who took part in
arousing this tumult.222

$ 

 Justice Minister Muhammad Az-Zahery

refers to the newspaper's publication of such caricatures as Ô
 Ô.

#
 : The Bahraini Parliament demanded an official apology
by Margrethe II, the Queen of Denmark. 223

7: It closed its embassy in Denmark and set fire to Danish and
Italian offices in Benghazi. It also kicked the ambassador of
Denmark to Libya out of Tripoli, which coincided with uproar and
violence against Italian diplomatic offices in Libya. Moreover,

 c
Libya threatened to sever all ties, related to its trade and oil
supplies, with Denmark.

2 : It recalled its ambassador to Denmark for consultation.

; : The Yemeni Parliament criticized Jyllands-Posten, which

coincided with wide-ranging protests.

a  : President Susilo Bambang Yudhoyono stated that his

government denounced the newspaper's decision of publishing the
cartoons and called upon the Muslim World to accept the
newspaper's apology.

a : President Mahmoud Ahmadi Nejad withdrew Iran's

ambassador to Denmark and called for the termination of trade
contracts between Iran and Denmark. He also demanded the
beheading of the cartoonist, as a lawful measure.

7  : The Lebanese Foreign Minister said that freedom of

expression must not transgress the limits of religious beliefs.

: Its Prime Minister said that publishing those cartoons

is a premeditated attempt of insult.

5
 : A parliamentary statement denounced the decision of

Jyllands-Posten to publish the caricatures.

# 
: Foreign Minister M. Morshed »han stated that the
Parliament of Bangladesh demanded the government of Denmark
to apologize to Muslims.


 
 : Hamid »arzai dubbed Jyllands-Posten decision to
publish the caricatures "a mistake", expressing his hope that that

 c
uproar would lead to "more responsible" stances on the part of the
world media in the future.

5: Prime Minister Receb Tayyib Erdoğan said that the

caricatures represented an assault on Muslims' spiritual values.
Erdoğan added that there had to be limits of press freedom,
stressing that Muslims did not attack Jesus Christ, the Prophet Son
of Mary.

m: It withdrew its ambassador to Denmark.

m : Its Foreign Minister and State Minister of Islamic

Affairs said that that tumult resulted in a pressing need for media's
respecting religious beliefs and ethnic peculiarities.

  : The Finnish Foreign Minister criticized the Danish

government for inaction in handling the crisis.

 : The French Foreign Minister backed the freedom of press
on the condition of respecting religious beliefs.

1 : Chancellor Angela Merkel said that she understood

that Muslims' feelings were hurt, but she also rejected violent
reactions.

Ý: Russian President Vladimir Putin said that the

government of Denmark manipulated freedom of expression to
defend the newspaper that insulted Muslims describing that act as
unethical.


 $ 
 . : Foreign Minister Jack Straw criticized
the newspapers that published the caricatures and praised those

 c
that refrained from publishing them. Straw also demanded calm
declaring a state of emergency in the U.».


 $ 
 m

   : The U.S. Department of State
published a statement saying that press freedom of opinion should
be parallel to a sense of responsibility. On the other hand, Ex-
President Bill Clinton denounced the publication of such
caricatures, saying that publishing these caricatures isÔ"Ô
adding that they do not serve inter-cultural dialogue.


 

 : Dutch Prime Minister Jan-Peter Balkenende
stated that in the West, people go to courts to resolve disputes,
adding that the language of threats and violence are out of place in
the European society.

 : Prime Minister »azimierz Marcinkiewicz said that to

him, the caricatures did not necessarily mean an insult, but his
country would be sorry if publishing such caricatures in Polish
papers hurt Muslims' feelings.224

All Muslims regard this as an insult to them and to their

Prophet Muhammad (PBUH). Thus Muslim scholars worldwide
objected to that, including Saudi Mufti, his Eminence Sheikh
'Abdul-'Azeez Ibn Abdullah Ibn Muhammad Al Sheikh, Muslim
World League Secretary General, Professor Abdullah Bin 'Abdul-
Mohsen At-Turki and Reverend Sheikh of Al-Azhar, Sayyed
Tantawy; their objection was voiced most wisely and tolerantly
through calm and meaningful words.

The truth that must be taken into consideration here is that

all Muslims, their public, intellectuals and all their sects, get

 c
agitated and upset upon hearing anything that undermines the
character of their Prophet Muhammad (PBUH); they are even
ready to sacrifice their lives for him. Had not it been for scholars'
and rulers' intervention to calm down the public, there would have
been a state of disorder and chaos all over as a result.

Thus, rejecting wise Prophet Muhammad's resorting to the

use of swords and violence is equal to rejecting Allah's Orders and
is also equal to rejecting the acts of other Prophets who resorted to
violence. Prophet Solomon for example managed to subdue his
enemies by force which he enjoyed; Allah subdued many things for
him. Also, utilizing military stratagem, Prophet David managed to
kill the then disbelievers' leader, and so, Saul and his believing
men became victorious. This story is known to the People of the
Scripture225 and is found in the Holy Qur'an where Allah Almighty
quotes Solomon (PBUH) as saying, Ô2 "  ( &  
  

!
  
     
 ! 
     (Ô
(The Qur'an- 27:37).

Considering the Battles of Prophet Muhammad (PBUH), one

finds most of them ended in reconciliation. Actually, he resorted to
the use of swords only for wise reasons. As said before, while in
Medina, he would only fight enemies preparing to attack Muslims
or those allying themselves with Muslims' enemies or those
conspiring to murder the merciful Prophet, or to defend the
Muslim State. So, Muhammad (PBUH) fought only those who
fought Islam.

To conclude, defaming the merciful Prophet is a golden

opportunity for atheists to expressly antagonize Prophets, as was

c
the case in Berlin where atheists made use of that rumor on
2M/11/200M A.D., which added to the challenges faced by Muslims
and Christians, when an opera house there held a press conference
where »irsten Harms declared the cancellation of an opera show
fearing that Muslims might regard the show as provocative as it
included a scene showing the heads of Prophets Muhammad and
Jesus, peace be upon them, cut off, which denotes the atheisti c
ideology on which the show was based in light of Nietzsche's
famous philosophical quote: Ô2DÔ which is the broad line
of his materialist philosophy.22M

Those who aroused that rumor at hand should remember

Muslims' stance regarding "The Passion of Christ" Movie that came
to light, thanks to some Jews; Muslims then rejected the movie and
prevented its spread in the Muslim World.

All praise is due to the Lord of the Worlds!

c
 Ý  

c Ara' Al-Mustashreqeen hawl Al-Islam" by Dr. Omar

Ibraheem Radwan, a computerized Ph.D. thesis from Imam
Muhammad Bin Saud Islamic University, Riyadh (1410 A.H.)
c "Al-Isteshraq fi As-Seerah An-Nabaweyyah by Abdullah
Muhammad An-Na'eem, International Institute for Islamic
Thinking, 1st edition (1417 A.H.)
c "Al-Islam fi Al-Manahij Al-Gharbeyyah Al-Mu'aserah" by Dr.
Muhammad Waqi'ullah Ahmad, Prince Nayef Bin Abdul-Aziz
International Prize Edition, 1st issue (1427 A.H.)
c "Islam and Christianity", byc Dr. Aleskey Gorevski, Book 215,
" 'Alam Al-Ma'refah" Series, the National Council for Culture
and Arts, »uwait (November 199M A.D.)
c "Al-Ehtimam bes-Seerah An-Nabaweyyah", English version,
by Professor Muhammad Mohr Ali.
c "Al-Ehtimam bes-Seerah An-Nabaweyyah", French version,
by Dr. Hasan Edrees Azzouzi. These research papers were
submitted to the »SA Seminar on Caring about the Prophet's
Sunna, held at »ing Fahd Qur'an Printing Complex (15-
17/3/1425 A.H.)
c "The Legacy of Islam" written by a group of orientalists
under the supervision of Sir Thomas Arnold; Arabization and
commentary by Gerguis Fathallah, Dar At-Talee'ah, Beirut,
2nd edition (1972 A.D.)
c "Islamic Civilization in the Fourth Century A.H.", Adam
Mitz, translated by Muhammad Abdul-Hady Abu Reidah,

c
 Writing, Translation and Publishing Committee, Cairo, 3 rd
edition (1975 A.D.)
c "The Arab Civilization", Gustave Le Bon, translated by 'Adel
Ze'eitar, Dar Ehya' Al-kutub Al-'Arabeyyah, Cairo, 3rd edition.
c "Al-Hiwar Al-Maseehi Al-Islami Istinadan ela Tasawworat
Al-Maseeheyyah 'an Al-Muslemeen c by Researcher Du'a'
Mahmoud Feeno, published in "Islameyyat Al-Ma'rifah"
Magazine, edition 44, 1427 A.H./200M A.D. Spring.
c "The Life of Mahomet" by Washington Irving, translated by
Ali Hussein Al-»harbutly, Dar Al-Ma'aref, Cairo, 2nd edition
(19M2 A.D.)
c cRudi Paret, " The Study of Arabic and Islam at German
Universities: German Orientalists since Theodor Nöldeke",
translated by Dr. Mustafa Maher, Dar Al-»atib Al-'Arabi,
Cairo (19M7 A.D.)
c Sir Thomas Arnold, "The Spread of Islam in the World: A
History of Peaceful Preaching", translation and commentary
by Dr. Hassan Ibraheem and co., 3rd edition, An-Nahdah Al-
Misreyyah Library, Cairo (1971 A.D.)
c "In Defense of Islam" by L. Vaccia Vaglieri, translated by
Munir Baalbaki, Dar Al-Elm Lil-Malayeen, Beirut, 3rd
edition (197M A.D.)
c "Rejal wa Nisa' Aslamu"c by 'Arafat »amel Al-'Ashshi, Darul-
Qalam, »uwait (1973-1983 A.D.).
c "As-Sunan Al-»ubra" by Imam Al-Baihaqi, and "Aj-Jawhar
An-Naqi" by learned Scholar Al-Mardini, reviewed by 'Abdul-
Qadir 'Ata, Darul-Fikr edition.
c Mainchi Newspaper, Japan (1M/10/200M A.D.)

 c
c "Qalu 'an Al-Islam" by Dr. 'Emadud-Deen »haleel,
International Seminar for Muslim Youth, Riyadh, 1st edition
(1412 A.H.)
c "Qamous Al-»itab Al-Muqaddas" by a group of theology
professors, Daruth-Thaqafah, Cairo, 8th edition.
c "The Holy Qur'an and Modern Science", Maurice Bucaille,
translated by Fodi Camara, Darul-Ma'ather, Medina, 1st
edition (1420 A.H.)
c "At-Tawheed" Magazine, a monthly Islamic magazine issued
by the Group of "Supporters of Muhammad's Sunnah", Cairo,
issue 418, (Shawwal 1427 A.H.)
c "Muhammad at Mecca" by Montgomery Watt, translated into
Arabic by Sha'ban Barakat, Al-Maktabah Al-'Asreyyah,
Sidon, Beirut.
c "Abridgement of the Study of History", Arnold Toynbee,
translated by Fu'ad Muhammad Shebl, Writing, Translation
and Publishing Committee, Cairo (19M0-19M5 A.D.).
c "Al-Mustashriqun", Nagueeb Al-'Aqiqi, Darul-Ma'ref, Cairo,
3rd edition (19M4-19M5 A.D.)
c "Al-Mustashriqun was-Seerah An-Nabaweyyah", 'Emadud-
Deen »haleel, a comparative research on the approach of
contemporary British Orientalist Montgomery Watt, the
Arab League Education, Culture and Science Organization
(ALECSO), Tunis (1985 A.D.)
c Imam Ahmad Ibn Hanbal's "Book of Sayings of Connected
Chains of Narrators" c
 Al-Musnad, reviewed by Shu'aib
Al-Arna'out and a group of scholars, supervised by Professor
Abdullah Bin Abdul-Mohsen At-Turki, Ar-Resala
Establishment, Beirut, 1st edition (1421 A.H.)

 c
c "To »now, Worship and Love", a research paper submitted to
the Seminar on "Building Curricula: Basics and
Backgrounds" at the Faculty of Education, »ing Saud
University, Riyadh (1424 A.H.)
c "The Methods of Orientalists in Arabic and Islamic Studies'",
The Arab Bureau of Education for the Gulf States, Riyadh
(1405 A.H.)
c "International Orientalist Conferences" by Dr. Al-Mohsen
Bin Ali Sweisi, a Ph.D. thesis, Imam Muhammad Bin Saud
Islamic University, the Faculty of Da'wah (Islamic Call),
Department of Orientalism, Medina.
c "Mawsou'at Al-Mustashreqeen", Dr. Abdur-Rahman Badawi,
Dar Al-Elm Lil-Malayeen, Beirut, 1st edition (1984 A.H.)

 c
  



1.c "
;) +*
c P. 127-128.
2.c A senior British public servant who served in India and
had close relations with missionaries in India. He was a
judge of some debates in Agra, India, in 1853 A.D./12M9
A.H. See "Concern with the Prophet's Biography", English
version, P. 24.
3.c Ibid. P. 28-30.
4.c ") +E #+5 )
+@ Ô, English
version, P.P. 34, 39 and 4M.
5.c " )) +*
- ) +  Ô!1/154.
M.c ") +E #+5 )
+@ ", French
version, P.44.
7.c "
;) +*
", P. 128.
,(c "History of the Islamic Peoples", P. 24, quoted from
"Orientalism in the Prophet's Biography" ) + * 
)+5 )
+@  by Abdullah Muhammad Al-
Ameen An-Nu'aym, P. 19M.
0(c " 
;) +*
", P. 137.
=C(c "The Saracens: Their History and the Rise and Fall of
their Empire", P.35, quoted from "Muhammad and the
Jews of Medina", P.14.
11.c"@ )  @   ) +
 ) +
AÔ!309-311.
12.c"International Orientalist ConferencesÔ  ) +
*
) +) !$(4>>+4,3(
13.c"The Prophet's Biography in Britannica", P.11.

 c
14.c"International Orientalist ConferencesÔ  ) +
*
) +) !$(4>>(
15.cIbid. P.235.
1M.cIbid. P.2M5.
17.c"
;) +*
c P. 137.
18.c "What Is Said about Islam", P. 109, quoted from ") +
   ) +
; ) +2 ) +Ô! $(
B,=(
19.cContent Analysis of "To »now, Worship and Love", P. 13;
a Research Paper submitted to the Curriculum Building
Seminar: Basis and Beginnings, the Faculty of Education,
»ing Saud University, Riyadh, 1424 A.H.
20.c Transmitted by Al-Bayhaqi in As-Sunan Al-»ubra
(111/9).
21.c" ) +    ) +
; ) +2 ) +Ô!
$(=C=(
22.c Ibid. P.135, 157.
23.c A Ph.D. Holder, London University, 1939 A.D. He
joined Princeton University in 1974 A.D. He is now an
Oriental Studies Professor Emeritus at Princeton
University and he is a Visiting Professor at Tel Aviv
University. He is also a senior advisor at the White House
formulating the U.S. policy in dealing with the Muslim
world.
24.c A Holder of a Ph.D. in history, 1978, Harvard
University. He left the U.S. to study abroad for six years,
three of which were spent in Cairo. He was a teacher in
various universities such as: Chicago University, Harvard
University, Cairo University and the U.S. Naval War

 c
 College. He held senior positions at the White House and
worked as Director of Foreign Policy Research Institute
(198M-1993). He is now "Middle East Forum" Director.
25.c That meeting was in Medina, Thursday morning
(18/10/1427A.H.) at Le Meridien Hotel, when he
participated in the Seminar on "The Holy Qur'an in
Orientalist Studies".
2M.c Aydin Mahmut. Modern Western Christian Theological
Understandings of Muslims Since the Second Vatican
Council, Washington, DC: The Council for Research in
Values and Philosophy, 2002.
27.c Quoted from "Christian-Islamic Dialogue Based on
Christian Understandings of Muslims" by Researcher
Du'a' Mahmud Feeno, published in "Islameyyat Al-
Ma'refah" Magazine, edition 44, Spring (200M A.D./1427
A.H.) P.153-17M. The Patriarch's words are true, except for
the last sentence as all Prophets unanimously believe in
One God.
28.c "Islam and Christianity" by Dr. Aleskey Gorevski, 'Alam
Al-Ma'refah Series, edition 215, National Council for
Culture and Arts, »uwait (November 199M A.D.) P. 117.
29.c "Political Dimensions of Hostile Campaigns" by
Professor Ahmad Ar-Raysouni, P.8; a research paper
submitted to the Seventh Mecca Conference on Defending
Muslims' Prophet (PBUH), held by the Muslim World
League.
30.c "The Qur'an and Modern Science" , P. 18-19.
31.cQuoted from Adam Mitz's "Islamic Civilization in the
Fourth Century A.H." P.15.

 c
32.c "Orientalists Encyclopedia" P.113.
33.c "Orientalists" (2/413).
34.c "Arabic and Islamic Studies at German Universities",
P.15.
35.c The article was published in the famous Japanese
Newspaper Mainchi (1M/10/200M A.D.) P.9. I was
impressed by its translation by Mr. Qutaybah Bin Saleh
As-Samerra'I, At-Tawheed Mosque Imam, Tokyo.
3M.c "Orientalists and the Prophet's Biography" P. 1301-31.
37.c "The Biography of the Prophet (PBUH)" P. 37, quoted
from "The Prophet and the Jews of Medina", P.20.
38.c "The Preaching of Islam" by Arnold, P.54.
39.c "Muhammad at Mecca", P.52.
40.c Ibid. P.M.
41.c"Arab Civilization" by Gustave Le Bon, P.125-129.
42.c "The Preaching of Islam", P.17.
43.c The article was published in the famous Japanese
Newspaper Mainchi (1M/10/200M A.D.) P.9 and was
translated by Mr. Qutaybah Bin Saleh As-Samerra'i, At-
Tawheed Mosque Imam, Tokyo.
44.c "The Legacy of Islam", edited by Joseph Schacht, with
C. E. Bosworth (1/M7-M8).
45.c "Men and Women Who Islamized" (4/27-28).
4M.c "The Life of Mahomet", P. 233.
47.c "Defending Islam" P.73.
48.c "Europe and Islam" P.53.
49.c "Abridgement of the Study of History" (2/355), quoted
from "They Said about Islam" P.278.

 c
50.c Mahatma Gandhi, a statement to "Young India" talking
about the traits of Prophet Muhammad (PBUH),
www.unem net/Arabic/index.php c c k 29/ 30/3/2007A.D.,
quoted from "@ )  @   ) +

) +A", P.325.
51.cwww.sohbanet.com c5-2-2009 M:40 k111
52.c Mentioned in Section One about his Forgiveness.
53.c Transmitted by Imam Al-Baihaqi, from the Saying by
'Aishah, may Allah be pleased with her, and verified with
proofs by authenticators ("Al-Musnad" 42/28-29, 25097)
and they cited his proofs. The rest of the Saying in the
Medinan Era was mentioned.
54.c "Sahih Al-Bukhari, The Book of Jihad and Military
Expedition: When the Prophet (PBUH) did not fight at the
beginning of the day he delayed fighting until the sun had
declined M/120, Saying 29MM.
55.c "Fayd Al-Oadeer" (M/388-389).
5M.c "Sahih Al-Bukhari, the Book of the Exegesis" 4/1853.
57.c An authentic Saying transmitted y Imam Ahmad in his
"Al-Musnad" (37/437) Saying 22778. It was reported by
Ibn Majah in his "Sunnan: The Book of Rulings: He Who
Builds on His Rightful Property That Which Harms His
Neighbor" (2/784) Saying 2340. It was authenticated by
Al-Hafez Ibn Rajab (Al-Arna'out; in his Review of "Jami'
Al-'Oloum wal-Hekam" (2/207). Al-'Ala'I said, Ô
5
       
   
 

Ô It was authenticated by As-Seyouti; "Fayd Al-
Qadeer: Sharh Al-Jami' As-Sagheer" (M/431-432). It was

c
 authenticated by Al-Albani in "Sahih Sunan Ibn Majah"
Saying 1895.
58.c "Sahih Al-Bukhari, the Book of Good Manners: The
Prophet (PBUH) Was not One Who Would Abuse (Others)
or Say Obscene Words" Saying M030.
59.c "Sahih Al-Bukhari, the Book of Good Manners:
Leniency in All Affairs" Saying 3042.
M0.c "Sahih Muslim" (4/2003), "The Book of Virtue, Joining
of the Ties of »inship and Good Manners: The Excellence
of Leniency" Saying 2593.
M1.cIbid. Saying 2594.
M2.c Abu 'Eisa said, Ô   
 
 5
Ô ,
"Sunan At-Tirmidhi" (4/3M7) "The Book of Virtue,
Joining of the Ties of »inship: The Chapter on Leniency"
Saying 2013.
M3.c "Sahih Muslim" (4/2003), "The Book of Virtue, Joining
of the Ties of »inship and Good Manners: The Excellence
of Leniency" Saying 2592.
M4.c Fath Al-Bari (10/449).
M5.c "The Arab Civilization" P.37.
MM.c "Sahih Muslim" (4/2003), "The Book of Jihad and
Military Expedition: Al-Hudaibiyah Treaty" (3/1409)
Saying 1783.
M7.c "Sharh An-Nawawi 'Ala Sahih Muslim (12/135).
M8.c "Talqeeh Fohoum Ahl Al-Athar" P.45 and "Al-Bedayah
Wan-Nehayah" (4/150-1M4).
M9.c "An Outline of the Mesenger's Biography" P.(127-132).

 c
70.c "Sahih Al-Bukhari" (3/115M), "The Book of Jihad: If the
Polytheists Betrayed Muslims, Would They be Forgiven?"
Saying 2998.
71.c"Sahih Al-Bukhari: The Book of Expeditions: The Story of
the People of Najran" (4/1592).
72.c "Fath Al-Bari" (8/95).
73.c "Sahih Al-Bukhari: The Book of Jihad: The Letter of
the Prophet (PBUH) to Heraclius Inviting him to Islam".
74.c This is a narrative style implying, "I heard it from the
mouth of Abu Sufyan and reported it exactly as I heard it
from him."
75.c This is a reference to Arius, a senior Christian
Monotheist (For further information about Arius,
consider "Mohadarat fi An-Nasraneyyah" by Sheikh
Muhammad Abu Zahrah, P.151.
7M.c "Sahih Al-Bukhari: The Book of the Exegesis of the
Qur'an, Chapter 3, verse M4" Saying 4553.
77.c"Tahreer Al-Ahkam fi Tadbeer Ahl Al-Islam" P.231-232.
78.c "Al-Amwal" by Ibn Zangweih 2/472 and "Ahkam Ahl
Adh-Dhimmah" 2/5MM.
79.c "Sahih Al-Bukhari: The Book of Preconditions,
Conditions in Jihad.." Saying 2581.
80.c "Sahih Muslim: The Book of Jihad and Expedition, Al-
Hudaibiyah Treaty" Saying 1784.
81.c "Ar-Rasoul Al-Qa'ed" P.59.
82.c "As-Sunan" (3/83) Saying 2759, "The Book of Jihad:
When a Leader Has concluded an Agreement with an
Enemy and Marches to Marches to Fight Him" At-
Tirmidhi said, Ô   
 
 5
Ô. ("As-


c
 Sunan" 4/143 Saying 1580, "The Book of Expedition, On
Treachery" Al-Albani said, "It is auntentic" ("Sahih Sunan
At-Tirmidhi, Saying 1285).
83.c " 'Awn Al-Ma'boud" (7/312).
84.c Transmitted by Abu Dawoud: "Ta'sheer Ahl Adh-
Dhimmah Edha Ekhtalafu fi At-Tigarat" Saying 3052
(3/171), As-Sakhawi said, Ô 
 
  
Ô!
("Al-Maqasid Al-Hasanah" P.392).
85.c "Islamic Civilization in the Fourth Century A.H."
(1/200).
8M.c "Tafseer At-tabary" (23/323).
87.c "Tabaqat" by Ibn Sa'd (1/204) and "As-Serrah An-
Nabaweyyah" by Adh-Dhahabi, P.117.
88.c This means "those granted safety" in Abyssinian,
according to Ibn »atheer's "Hasheyat Al-Fosoul" P.87.
89.c "Al-Fosoul" (87-89) and "Sahih Al-Bukhari: The Book
of the merits of the Medinan Helpers, The Immigration to
Abyssinia" Saying (3872-387M). The story of the
immigration to Abyssinia was mentioned in detail in
Imam Ahmad's "Musnad" (3/2M3-2M8) Saying 1740.
90.c "As-Sahih" (10/221) "The Book of Medicine, Magic and
Allah's Saying, ÔAnd follow that which the devils falsely
related against the kingdom of Solomon. Solomon
disbelieved not; but the devils disbelieved, teaching
mankind magic«" (The Qur'an, 2:102), Saying 57M3.
91.cTransmitted by Abdur-Razzaq according to a sound chain
of narrators (Al-Mosannaf: 10/3M9:19395).
92.c "Al-Fath" (10/231).

 c
93.c Transmitted by Ibn Hebban ("Al-Ehsan" 1M/118-120,
Saying 71M2). Its authenticator said, Ô   
Ô Al-
Hakim transmitted it in ("Al-Mustadrak" 3/415/41M). He
said, Ô   
 
   

  
  5" ) +#" 
  
 
  


 Ô( Adh-Dhahabi agreed with him and it was
transmitted by Ahmad in "Al-Musnad" M/25 and At-
Tabarani in "Al-Mu'jam Al-»abeer" 18/4M-47, Saying 83.
Al-Haithami said, Ô 

 

5
(Ô ("Al-Mujma' " 7/10M).
94.c "Ahkam Ahl Adh-Dhimmah" (1/150).
95.c "Al-Musannaf: The Book of a Muslim's Checking on a
Sick Disbeliever" M/3M: 9923.
9M.c "Sahih Al-Bukhari, The Book of Funerals: If a Boy
Becomes a Muslim and Then Dies, Should a Funeral
Prayer be Offered for Him? Should Islam be Explained to
a Boy?" Saying 1290.
97.c "Fath Al-Bari" (3/221).
98.c " 'Umdat Al-Qari" (8/175).
99.c "Sahih Al-Bukhari, The Book of Wills: Allah's Saying,
Ô?    1 &
   
  !
"
 
 
   
 "

*!+   ; 
   
 
 
      ;

  
!

 
(Ô Saying
2M28. It was authenticated as a sound Saying by Ali Ibn
Al-Madeeni and Al-Mezzi reported it in "Tahdheeb Al-
»amal" 18/312.
100.c"Fath Al-Bari" 5/412.

 c
101.c "Fath Al-Qadeer" by Ash-Shawkani (2/90).
102. c"Sahih Al-Bukhari, The Book of Gifts: Accepting Gifts
from Polytheists" 2217.
103. cAbu Dawoud's "Sunan: The Book of Blood Money"
(4/174) and "Mukhtasar Sunan Abu Dawoud" by Al-
Mundhiri (M/309).
104. c"They said about Islam" P.97.
105.c"Sahih" (4/180M) Saying 2313 "The Book of Virtues:
Whenever Allah's Messenger Was Asked for Anything, He
would Never Say, 'No'."
10M. c"Sahih Al-Bukhari, The Book of One-fifth of Booty to
the Cause of Allah (»humus): XIX: What the Prophet, may
Allah bless him and grant him peace, gave from the khumus
and other things to people to reconcile their hearts and to
other people [on account of need]" (M/259) Saying 314M.
107. c"Fath Al-Bari" (M/252).
108.c"Tafseer At-Tabari" (11/520).
109. c"Al-Jami' le-Ahkam Al-Qur'an" (8/178-179).
110. c "Sahih Al-Bukhari: The Book of the Merits of the
Medinan Helpers: The Story of Abi Talib" Saying 3884.
111. c Ibid. Saying 2239.
112.c Agreed upon; "Sahih Al-Bukhari (18/431)" "The Book
of Good Manners: The Command to Be Good to One's
Neighbour" Saying 555M, and "Sahih Muslim (13/M5): The
Book of Virtue, Joining of the Ties of »inship and Good
Manners: Chapter 40: Benevolent Treatment Towards the
Neighbour" Saying 4757.
113.c Ibn Hajar's "Fath Al-Bari" (10/541), the explanation of
Saying M014.

 c
114.c "Sahih Al-Bukhari, The Book of Expeditions: The
»illing of Abu Jahl" (4/14M1) Saying (3757).
115. c "Ahkam Al-Jana'ez" P.132
11M.c "Al-Musannaf: Washing the Corpse of a Disbeliever
and Shrouding Him" (M/40) Saying 9938.
117. c " 'Freedom', linguistically speaking, ('Horreyyah' in
Arabic) is a root word denoting one's being free by birth-
'Mukhtar As-Sehah' P.130. 'A man is ', derived from
 « 'Al-Mesbah Al-Muneer' by Ar-Rafe'I (1/128). By
definition, 'freedom' has various meanings. I chose the one
highlighted by learned Scholar Bin Beyyah who defined it as
'A state of releasing and having will, but while doing good
acts and with good manners.' ('Hewar 'an Bo'd hawla
Hoqouq Al-Ensan fi Al-Islam' P.52".
118. c "Sahih Al-Bukhari: The Book of Zakat: LXII: Taking
Charity from the Rich and Giving It to the Poor Wherever
They Are" Saying 149M.
119.c "Sharh An-Nawawi" 1/197-198.
120. c"They Said about Islam" P. 274.
121.c "Silent No More: Confronting America's False Images
of Islam" by Paul Findley, 2nd edition (Beirut: Al-Mautbou'at
Co. 2001 A.D.) P.91.
122. cAgreed upon, "Sahih Al-Bukhari, The Book of Zakat:
Charity Should Only Be Given by the Wealthy" 1427, and
"Sahih Muslim, Zakat: The Most Excellent Charity Is That
Which Is Given When One Is Healthy and Close-Fisted"
(2/717) Saying 1033).
123. c"They Said about Islam" P. 290.
124.c"History of Islamic Civilization" P.54

 c
125.c Transmitted by An-Nasa'i in "As-Sunan, Oaths and
Vows: Swearing by the »a'bah" Saying 3773.
12M.c"'Hewar 'an Bo'd hawla Hoqouq Al-Ensan fi Al-Islam"
P.59.
127. c "They Said about Islam"
128. c"The Arab Civilization" P.12M
129.c"They Said about Islam"
130.c"Sahih Al-Bukhari (3/1111): The Book of Jihad:
Fighting for Non-Muslim Subjects and Not Taking Them
Slaves" Saying 3052.
131.c "Fath Al-Bari" (M/2M7).
132.c" 'Umdat Al-Qari" (14/297).
133.c "Al-Umm" (4/207), "The Leader's Defending Them
Against the Enemy".
134.c"Radd Al-Mohtar 'ala Ad-Durr Al-Mukhtar" (3/244).
135.c Ibid. (3/250).
13M.c "Sahih Al-Bukhari (3/1254): The Book of the Exegesis
of the Qur'an" Saying 3233.
137.c Agreed upon, ""Sahih Al-Bukhari (5/72), The Book of
Funerals: Standing for the Funeral Procession of a Jew"
P.1229, and "Sahih Muslim (5/8M), the Book of Funerals:
Standing for the Funeral Procession" Saying 159M.
138.c"Sahih Al-Bukhari, The Book of Funerals: Standing for
the Funeral Procession of a Jew", P.1312.
139.c"Fath Al-Bari" (3/21M).
140.cTransmitted by Imam Ahmad in his "Musnad" 1/13M.
141.c "Sahih Al-Bukhari, the Book of Jihad and Expeditions:
The Prophet Calling to Islam and Prophethood«" Saying
2783.

 c
142.c"Fath Al-Bari" (7/54M).
143.c "Sahih Al-Bukhari, The Book of Funerals: If a Boy
Becomes a Muslim and Then Dies, Should a Funeral
Prayer be Offered for Him? Should Islam be Explained to
a Boy?" Saying 1290.
144.c"Al-Mughni" (8/495).
145.c "Ahkam Ahl Adh-Dhimmah" (1/198).
14M.c"As-Sahih" (8/434-435 Saying 4821), the Book of
Exegesis of the Qur'an; Chapter 44". It was also transmitted
by Muslim in his Sahih (4/215M-2157).
147.c "Ahkam Ahl Adh-Dhimmah" (1/100).
148.c"At-tafseer As-Saheeh" (4/47M).
149.c"Sahih Al-Bukhari (8/3M5), The Book of the exegesis of
the Qur'an, Chapter 28", Saying 4772. "Sahih Muslim"
(1/54), "The Book of Faith: He Who Accepts Islam at the
Death-Bed, Before the Actual Agonies of Death, Is a
Muslim«" Saying 24.
150.c"Fath Al-Bari" (8/507-508).
151.c "Sharh an-Nawawi 'ala Sahih Muslim" (1/215).
152.c "As-Saheeh" (2/M71 Saying 97M) "The Book of Funerals:
The Prophet's Asking for Allah's Leave to Visit his Mother's
Grave".
153.c "Sharh an-Nawawi 'ala Sahih Muslim" (7/45).
154.c "As-Saheeh, the Book of Good Manners: Maintaining
»inship Ties with a Polytheist Parent" 5978.
155.c "Ad-Dibaj 'ala Muslim" (3/7M).
15M.c "Fath Al-Bari" (5/234).
157.c "Al-Musannaf" (M/33, 9914 and 991M).
158.cIbid. (M/33, 9918).

 c
159.c Transmitted by At-Tirmidhi in his "As-Sunan" 3/133,
"The Books of "Expeditions: On the Acceptance of
Polytheists' Gifts" Saying 157M, and by Ahmad in his
"Musnad" (2/144 and 397, Saying 747 and 1235).
1M0.cTransmitted by Abu Dawoud ("As-Sunan 3/172: the
Book of »hiraj, Emarah (Leadership) and Fay': A Leader's
Acceptance of Polythesists' Gifts" Saying 3055).
1M1.c "Sahih Muslim (3/1M45), the Book of Clothes and
Adornment: Prohibiting the Use of Gold and Silver for Men
and Women" Saying 2701.
1M2.c"The Story of Civilization" (13/38).
1M3.c"Sahih Muslim, the Book of Jihad and Expedition:
3/448" Saying 14M).
1M4.c"Fath Al-Bari" 7/281.
1M5.c "Seerat Ibn Hisham" 2/M09.
1MM.c"At-Tabaqat Al-»ubra" 2/M.
1M7.c "Jawami' As-Seerah" P.15.
1M8.cAn article titled: "This is our Islam", the Egyptian "Ash-
Sha'b" Newspaper (12/10/1999 A.D.), quoted from "Political
manners of the Muslim State" P.5M3.
1M9.c"Ar-rasoul Al-Qa'ed" P.(40-41).
170.c"Al-Mujtama' Al-Madani" P.27.
171.c "Sahih Muslim (3/1389), the Book of jihad and
Expedition: the Permissibility of Fighting those Who Break
Vows", Saying 17M9.
172.c " 'Umdat Al-Qari" (14/288-289).
173.c "Nabeyy Ar-Rahmah" P.129.
174.c "Europe and Islam" P.303.

 c
175.c "As-Sahih" (M/148, Saying 3015), "The Book of Jihad:
»illing Women at War". It is also found in "Sahih Muslim
3/13M4, Saying 1744, the Book of Prohibiting »illing Women
and Children".
17M.c "Sharh An-Nawawi 'ala Sahih Muslim" (12/48).
177.c "Al-Baihaqi's "As-Sunan Al-»ubra" (9/77, Saying
178M7); an authentic saying.
178.c "Sahih Al-Bukhari (4/1499), the Book of Expeditions:
The Expedition of Ar-Raji' " Saying 3858.
179.c "They Said about Islam" P.288.
180.c"Sahih Muslim, the Book of Jihad and Expedition:
Appointment of the Leaders of Expeditions by the Leader"
Saying 1731.
181.c "Sahih Muslim (4/2017), the Book of Virtue: Grim
Warning to One Who Torments People without Any Valid
Justification" Saying 2M13.
182. c"Tahdheeb Al-Lughah" (7/47).
183. cTransmitted by the two Sheikhs (Al-Bukhari and
Muslim), "Sahih Al-Bukhari, the Book of Faith" (1/17,
Saying 25), and "Sahih Muslim, the Book of Faith: The
Command of Believing in Allah Almighty and His
Messenger (PBUH)", (1/52, Saying 21).
184. c"Ikhtelaf al-Fuqaha' " P. (42-43), and "Bedayat Al-
Mujtahed" (1/382).
185.cTransmitted by Al-Hakem in "Al-Mustadrak 3/324- the
Book of the »nowledge of the Comapnions". He said, "It is
authentic according to the conditions of Muslim"; they did
not report it and Adh-Dhahabi agreed with him. It has a
short proof and it was transmitted by At-Tabarani ("Al-

 c
Mu'jam Al-»abeer" 11/171, Saying 11398). Al-Haithami
attributed it to At-Tabarani in "Al-Awsat" and "Al-»abeer".
He said, Ô

) +)   .

 *«" ("Mujma' Az-Zawa'id" 7/28). At-Tabarai
transmitted it as a Saying with a sound chain of narrators
through Ali Ibn Abi Talhah who quoted Ibn 'Abbas. The
original Saying is in Abu Dawoud's "Sunan", Saying 2M92,
"The Book of Jihad: Ransoming a Captive"; it was regarded
by Al-Albani as a Saying of a sound chain of narrators.
("Sahih Abu Dawoud", Saying 2341).
18M. c"Al-Musnad" (1/39M). It was transmitted by Abu
Dawoud in his "Sunan, the Book of Jihad: On Emissaries"
Saying 2399. It was authenticated by Al-Albani in "Sahih
Sunan Abu Dawoud", Saying 27M1.
187. c "Sahih Al-Bukhari (4/1555), the Book of Jihad: The
Prophet's Sending Usamah Ibn Zayd to Al-Hurqat" Saying
4021.
188.c"Sahih Al-Bukhari (4/1859), the Book of the Exegesis
of the Qur'an; Chapter M3", Saying 4M17.
189. c"Sahih Al-Bukhari (2/MMM), the Book of Virtues:
Medina Expels the Foul", Saying 1785.
190.c"Sahih Al-Bukhari (4/18M3), the Book of the Exegesis
of the Qur'an; Chapter M3", Saying 4M24.
191.c Al-Baihaqi's "As-Sunan Al-»ubra (9/118), the Book of
the Conquest of Mecca", Saying 18053.
192.c"Sahih Muslim (3/1405), the Book of Jihad and
Expedition: The Conquest of Mecca", Saying 1780.

 c
193.cTransmitted by Al-Baihaqi in "Dala'il An-Nubowwah"
(3/49). and it was cited by As-Seyouti in "Al-»hasa'is Al-
»ubra" (2/97).
194.cIbn Sa'd's "At-Tabaqat Al-»ubra" (2/158-159).
195.c "Sahih Al-Bukhari (4/1573), the Book of Expeditions:
At-Ta'if Battle" Saying 4072.
19M.c"Sahih Al-Bukhari, the Book of the Beginning of
Creation: the mention of Angels", Saying 3231, and
"Sahih Muslim, the Book of Jihad and Expedition: The
Persecution of the Holy Prophet (PBUH) at the Hands
of the Polytheists and Hypocrites", Saying 1794.
197.c "Al-Fosoul" (100-103).
198.c"The Life of Mahomet" P.233.
199.c"Sahih Al-Bukhari, the Book of Expeditions: The
Raiding Party Sent Towards Najd" (4338).
200.c"Fath Al-Bari" (8/57).
201.c"Zad Al-Ma'ad" (2/188).
202.c"At-Tabaqat Al-»ubra" (2/88), and "As-Seerah An-
Nabaweyyah" by Ibn Hisham (4/285).
203.c"Sahih Al-Bukhari" (3/122), and " 'Awn Al-Ma'boud"
(10/444).
204.c"Sahih Muslim" (3/1442).
205.c"As-Seerah An-Nabaweyyah" by Ibn Hisham (2/304 -
309), and "Nasb Ar-Rayah" (3/405-40M).
20M.c"As-Seerah An-Nabaweyyah" by Ibn Hisham (3/2M1-
2M4), and "Al-Amwal" by Abu 'Ubaid, P.111-112.
207.c"Sahih Al-Bukhari" 3/138M.
208.c"Sahih Muslim" 17M4.
209.cAt-Tabarani's "Al-Mu'jam Al-»abeer" (1M/248).


c
210.c"Al-Ijma' " by Ibn Al-Mundhir, P.M1.
211.c "As-Sahih, Jizyah and Treaties: Offering of Security
and Sanctuary by Women", Saying 3000 (3/1157), and
"Sahih Muslim, the Book of Prayer: The Desirability of
Performing the Morning Prayer", Saying 33M (1/498).
212.c" 'Umdat Al-Qari" (15/93).
213.c"Al-Fath Ar-Rabbani" by Ahmad 'Abdur-Rahman Al-
Banna (14/M2).
214.c" 'Awn Al-Ma'boud; Sharh Sunan Abu Dawoud"
(7/443).
215.c Imam Ahmad's "Musnad" (M/8), and " 'Awn Al-
Ma'boud" (7/437).
21M.c"Nayl Al-Awtar" by Ash-Shawkani (8/182).
217.c "Al-Fath Ar-Rabbani" by Ahmad 'Abdur-Rahman Al-
Banna (14/M2).
218.c"Al-»hiraj" by Abu Yousouf, P.3M5.
219.c"Sharh As-Seyar Al-»abeer" by Ash-Shaybani (2/251).
220.cIbid. (1/1MM).
221.c"Nehayat Al-Muhtaj" by Ar-Ramli (8/M1), and "Al-
Muhadhdhab" by Ash-Sherazi (2/234).
222.c"Al-Watan" Newspaper, Wednesday (25/12/142M A.H.)
223. cwww.wayakonline.com, 11/3/2008 28-05:10 p.m.
224. cQuoted from "Nusrat Allah Ta'ala Nabeyyah
Muhammad (PBUH)" Treatise by Dr. Hanan Al-
Juhani, P.317-320.
225. cThe Old Testament, »ings (10:22), according to
"Qamous Al-»itab Al-Muqaddas", P.482.

 c
 ,



 

m6
  
Introduction 1
Highlights of the Allegation 3
Replying to the Allegation 7
Section 1: Testimonies by 10
Senior Non-Muslim Scholars,
politicians and philosophers
Section 2: Authentic Sayings by 21
the Prophet
Section 3: Reactions of 104
Scholars, Rulers and Peoples
References 111
End Notes 115

 c