Prophet Muhammad Remains Fair Even Though He Was Harmed

Prophet Muhammad Remains Fair Even Though He Was Harmed ~ Hi all readers! In the previous article, I explained the fair decision of the Prophet Muhammad when he decided on the issue that occurred between Muslims and Jews. In this article, I will explain the fair attitude of the Prophet Muhammad when he was harmed. I think we all understand the meaning of the last sentence I say. We can imagine that people do something or say something that is harmful to them. Well, when faced with such treatment or words, he is not angry or even replying. But he addressed it very fairly.

Before I continue this discussion, I will present one of the hadiths of the Prophet Muhammad which is specifically related to that. The hadith that I mean is as follows;

تروي عائشة رضي الله عنها فتقول : دخل رهط من اليهود على رسول الله صلى الله عليه وسلم فقالوا : السَّامُ عَلَيْكُمُ. قالت عائشة : ففهمتها فقلت : وَعَلَيْكُمُ السَّامُ وَاللًّعْنَةُ . قالت : فقال رسول الله صلى الله عليه وسلم : مهلا يا عائشة ؛ إن الله يحب الرفق في الأمر كله – وفي رواية : وإياك والعنف والفحش – فقلت : يا رسول الله , أولم تسمع مما قالوا ؟ قال رسول الله صلى الله عليه وسلم : لقد قلت َعَلَيْكُمُ

Aisha radliyallaahu ‘anhaa narrated then she said, “Some Jews have come to the Messenger of Allah sallallahu alaihi wa sallam. They then said, “May death be set upon you.” [Such words can also be interpreted as, “May you die quickly”] Aisha said, “I then understood it and I said, “May death and the curse be set upon you.” She said, “The Messenger of Allaah ‘alaihi wa sallam said, “Don’t haste, O Aisha; in fact, Allah likes tenderness in all things – in a history mentioned; do not be cruel and speak harshly. I then said, “O Messenger of Allah, have you not heard what they have said? The Messenger of Allaah ‘alaihi wa sallam said, “Indeed I have said, “May it be set upon you.”” (The hadith is narrated by al-Bukhari (5678) and Muslim (2165)).


Prophet Muhammad Praise His Enemies

Good Communication Between Prophet Muhammad and Non-Muslims

Recognition of Islam and Prophet Muhammad to Other Religions

Humanism in Polygamy of Prophet Muhammad

All readers! If we observe the hadith above, then we know how the Prophet Muhammad did not want to respond to the treatment of those who prayed for him with evil. Remember once more! The Prophet Muhammad was a very influential leader in Medina. When the Jews said that there was Aisha who had testified that they had prayed for her evil. Logically, it is possible for him to reply to their words with a reward that is commensurate or more than that. But even though he had all the authority and witnesses to do that, he didn’t do it. He forbade her so that he did not do the same thing, even he advised her with good advice and a good way too.

What the Prophet Muhammad has done is in accordance with Allah’s order, so that someone does not follow his passions because he wants to deviate from the truth. Allah Ta’ala said;

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٰمِينَ بِٱلۡقِسۡطِ شُهَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرٗا فَٱللَّهُ أَوۡلَىٰ بِهِمَاۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْۚ وَإِن تَلۡوُۥٓاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا ١٣٥

O you who believe! be maintainers of justice, bearers of witness of Allah´s sake, though it may be against your own selves or (your) parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow (your) low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do. (Al-Maa’idah [5]; 135).

That is a brief explanation of the Prophet Muhammad’s fair attitude even though he was harmed. Hopefully we can imitate his attitude in this matter. Amen!

I think that is enough for this article about Prophet Muhammad remains fair even though he was harmed. May be useful! Amen!

See you again in the next article!


We can find the following story above, Fannu at-Ta’aamul an-Nabawiy ma’a Ghairi al-Muslimiin, by Raghib as-Sarjani, Dar al-Arqam, Cairo, 2010, p. 121-127.


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