Compassion was the main characteristic of the Prophet Muhammad (peace be upon him). It influenced all his actions in all situations. Indeed it influenced the way he dealt with his enemies. While he never despaired of anyone being able to accept the truth of the divine message, he was so delighted with every newcomer to Islam. He felt that by adopting Islam, a person does not only set himself on the right course to a better type of life in this world, but also hopes to earn God’s mercy on the Day of Judgment. Hence, the Prophet was keen to address even his most hardened opponents, explaining to them the essence of his message, and calling on them to believe in God’s oneness.
When the going was hard and the unbelievers were putting up fierce opposition to his call, persecuting his followers and subjecting them to torture, it was tempting to invoke God’s curses on those who sought to suppress the truth and persecuted its advocates. It is only natural that the oppressed should seek God’s help against their oppressors. And certainly the Muslims were oppressed, like they are today in many parts of the world. Hence, the Prophet’s companions who found themselves under immense pressure sought his help in dealing with their difficulty. Abu Hurayrah mentions: “It was said to the Prophet: ‘God’s Messenger! Pray to God against the idolaters.’ He replied: ‘I have not been sent to curse people; I have been sent as mercy to mankind.’” (Related by Muslim and by Al-Bukhari in Al-Adab Al-Mufrad).
This is how the Prophet saw his mission. It was an act of grace and mercy by God to all mankind. As such, it cannot fit with invoking God’s curses on any group of people, even though they may be opposed to Islam and using all their power to undermine it. If a certain person deserved to be cursed because of his evil deeds, this does not justify saying a general curse, even against idolaters who worshipped statues instead of God. Yet the Prophet’s view of his mission is not something that he himself invented. Had it been so, opponents of Islam might use it as a cause for criticizing the Prophet. But it is God who has described him as such, saying: “We have sent you as a (manifestation of Our) grace toward all the worlds.” (21: 107)
The Prophet understood this well and endeavored to enhance his native quality of compassion so as to be merciful and compassionate to all people at all times. Even his enemies realized this and benefited by his compassion.
Muslims must view their mission in the same light. They are the advocates of a message delivered by a messenger whom God endowed with compassion. They have to demonstrate this quality in all their dealings, with all people. They are not hostile to any group or race; rather they are the bearers of the message of mercy. Our task is to present this message to all as the Prophet did from the moment he was entrusted with it to the last day of his blessed life. Our duty is to follow his example, not to divert the Islamic message into uncharted ways of hostility or hatred.
One of the best examples of the Prophet’s mercy was when he traveled to Taif to try to win its people to Islam. His reception there was very hostile. The chiefs of the city spoke very harshly to him and they set their lads and slaves to chase him out of the city. They threw stones at him and chased him until his feet were bleeding. When he was on his way back, he sat to rest and addressed a very passionate prayer to God for help. Two angels came to him and offered to do his bidding. One of them said to him: “If you wish, I will close these two mountains over them and crush them all.” The Prophet would have nothing of this. He said: “I hope that God will bring out of their offspring people who worship Him alone, associating no partners with Him.”
The Prophet’s companions recognized this quality and benefited by it on every occasion. They loved the Prophet as no one loves someone unrelated to him. They also recognized that being close to him was a source of blessing. Numerous are the incidents that confirm this. Sharid Al-Hamdani narrates one example: “We were with the Prophet on his trip of the Farewell Pilgrimage. Once as I was walking, I heard the steps of a camel behind me. I turned round and I saw the Prophet. When he saw me, he said: ‘Is that you, Sharid?’ I answered in the affirmative. He said: ‘Would you like to ride with me?’ I said, ‘Yes,’ although I was not feeling any tiredness. I only hoped for receiving some blessings by being with God’s Messenger on his mount. He sat his camel down and I mounted with him.” (Related by Al-Baghawi).
There are several versions of this Hadith, one of which does not give the details of how Sharid got to ride with the Prophet, but mentions further details: “I was behind the Prophet on his camel when he asked me if I could recite some poetry by Umayyah ibn Abi Al-Salt. I answered in the affirmative and he told me to recite it. I recited one line of Umayyah’s poetry, and He said, ‘How fine.’ I recited another and then another. Each time he said, ‘How fine.’ I kept reciting until I completed one hundred lines of his poetry when the Prophet said: ‘Umayyah could almost have been a Muslim.’ He then kept silent. So I said no more.” (Related by Muslim, Ahmad and Al-Tirmidhi)
We should explain that Umayyah ibn Abi Al-Salt was a fine poet who died shortly before the advent of Islam. His poetry is full of wisdom, and it praises universal virtues. The Prophet admired only such poetry, although he was a fine judge of literary talent. Here we see him approving fine words of wisdom by someone who lived before Islam, giving him the highest praise of being close to what Islam teaches.
As for the occasion on which this recitation of poetry occurred, it reflects the Prophet’s care for his companions. As he saw one of them walk alone, he offered to take him on his camel. Needless to say, this would make the camel slower, as its load would double. But it would not affect the camel much as camels are able to carry such loads. Nevertheless, the Prophet’s gesture was one of compassion, which Sharid gratefully accepted, hoping for blessings that result from being close to the Prophet.
