Ka’b Bin Ashraf: No the Prophet did not order his killing.

The killing of Ka’b ibn al-Ashraf, a poet from the Tayy tribe is mentioned in Sahih Bukhari, Sahi Muslim, Tabaqat Ibn Sa’d as well as in Ibn Hisham’s work on the life of the Prophet. Many of Muslim scholars have challenged the authenticity of the incident related to Asma bin Marwan, but a great majority of them accept that this Ka’b ibn Ashraf was murdered at the behest of the Prophet. Many have used this incident to support the killing of anyone who insults the Prophet. Others have used this to prove their point that Islam is inherently violent and the Prophet promoted terror.
Based on the analysis of the incident, the message of the Quran and the character of the Prophet it can safely be concluded that the Prophet did not have and could not have a share in his killing if it ever took place.
One of the problems of the biographers and narrators of the campaigns of the Prophet is that they generally narrate untrustworthy and fabulous details of such anecdotes and do not substantiate their assertions with any concrete facts.
The presence of this story in Sahih Muslim and Sahih Bukhari does not make it error-proof. The earliest biographer of the Prophet, Ibn Ishaq, did not give any indication in his book that the Prophet ever prayed for, and asked his followers to get rid of Ka’b, while the later biographers and Muhaditheen (traditionalists) not only accepted those narratives but also wrote extensively about it and added on their own details. They even attributed the killings to the Prophet. They did not provide any substantial evidence in support of their narratives.
Based on the readings of the divine message and the character of the Prophet, there is nothing substantial to prove that the Prophet instigated his followers to murder his opponents including Ka’b bin Ashraf for their role in instigating the Makkans to destroy the emerging Islamic state.
In Sahih Muslim and Sahih Bukhari the story, giving details about the killing of Ka’b is attributed to Jabir bin Abdullah, Ibn Abbas and Akrama. None of them were eye witnesses of the event. None of them heard the Prophet ordering his killing and none of them spoke on their own authority.
Jabir bin Abdullah was a minor when the alleged incident took place. He was not even allowed to participate in the battle of Uhud because of his age, which took place after the alleged killing.
Ibn Abbas was in Makka at the time of this incident and still a child, even younger than Jabir. Ikrama was the servant of  Ibn Abbas and in the words of Yahya bin Saeed al Ansari, Ali Ibn Abdullah bin Abbas, Ibn al Mosayyb, Ata Ibrahim bin Masirua, Muhammad bin Sireen, Kasim and Abdullah bin Omar, was a liar. How his accounts did have precedence over the character of the Prophet and the dictates of Allah is a matter of further research and investigation.
With so much evidence against the alleged incident, it should have been rejected by Muslim scholars and muhaditheen, yet they preferred to include it in their works either due to the lack of authentic sources to verify it or negligence.
Modern scholars also did not do better as they followed the old schools of thought in repeating the story without critically examining the story, its contents, and its sources.
In The Sealed Nectar, Biography of the Noble Prophet, Saifur Rahman al Mubarakpuri, reproduces the event in the following words.
“Ka'b ibn al-As Ka‘b bin Al-Ashraf was the most resentful Jew at Islam and the Muslims, the keenest on inflicting harm on the Messenger of Allah and the most zealous advocate of waging war against him. He belonged to Tai’ tribe and his mother was from Banu Nadeer. He was a wealthy man known for his handsomeness, and a poet living in luxury in his fort southeast of Medina at the rear of Banu Nadir’s habitations.

“On hearing the news of Bard, he got terribly exasperated and swore that he would prefer death to life if the news was true. When this was confirmed he wrote poems satirizing Muhammad, eulogizing Quraish and enticing them against the Prophet. He then rode to Makkah where he started to trigger the fire of war, and kindle rancor against the Muslims in Medina. When Abu Sufyan asked him which religion, he was more inclined to, the religion of the Makkans or that of Muhammad and his companions, he replied that the pagans were better guided. With respect to this situation, Allah revealed His Words:

·"Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghût, and say to the disbelievers that they are better guided as regards the way than the believers (Muslims)." [4:51]

“He then returned to Medina to start afresh campaign of slanderous propaganda that took the form of obscene songs and amatory sonnets with a view to defaming Muslim women.

“At this stage, the situation became unbearable and could no longer be put up with. The Prophet gathered his men and said: "Who will kill Ka‘b bin Al-Ashraf? He had maligned Allah, and His Messenger." Thereupon, Muhammad bin Maslamah, ‘Abbad bin Bishr, Al-Harith bin Aws, Abu ‘Abs bin Hibr and Salkan bin Salamah, Ka‘b’s foster brother, volunteered to do the job.

“Muhammad bin Maslamah said: "O Messenger of Allah, do you wish that I should kill him?" He said: "Yes." He said: "Permit me to talk (to him in the way I deem fit)." He said: "Talk (as you like)." So, Muhammad bin Maslamah came to Ka‘b and talked to him, saying: "This man (i.e. the Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship." When he heard this, Ka‘b said: "By Allah, you will be put to more trouble with him." Muhammad bin Maslamah answered: "No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan." He said: "What will you mortgage?" Muhammad answered: "What do you want?" The immoral and heartless Jew demanded women and children as articles of security against the debt. Muhammad said: "Should we pledge our women, whereas you are the most handsome of the Arabs, and the son of one of us may be abused by saying that he was pledged for two wasq (measurement unit of weight) of dates but we can pledge you (our) weapons." Ka‘b agreed. Salkan bin Salamah, Abu Na’ilah, at another time, went to see Ka‘b for the same purpose and there were more or less the same subjects, only that Abu Na’ilah would bring him some companions. The plan was successful and provided for the presence of both men and weapons. On Rabi‘ Al-Awwal 14th, at night, the year 3 A.H. the people said goodbye to the Prophet and set out in the Name of Allah to implement the carefully drawn plan. The Prophet stayed back praying for them and supplicating Allah to render them success. The men went and called upon him at night. He came down although his wife warned him not to meet them alleging that: "I hear a voice which sounds like the voice of murder." He said: "It is only Muhammad bin Maslamah and my foster brother Abu Na’ilah. When a gentleman is called at night even if he be pierced with a spear, he should respond to the call." Abu Na’ilah said to his companions: "As he comes down, I will extend my hand towards his head to smell and when I hold him fast, you should do your job." So when he came down, they talked together for about an hour. They then invited him to go out and spend a nice time in the moonlight. On the way out, Abu Na’ilah remarked: "I smell the nicest perfume from you." Ka‘b said: "Yes, I have with me a mistress who is the most scented of the women of Arabia." Abu Na’ilah again said: "Allow me to smell (the scent on your head)". He said: "Yes, you may smell." So he caught it and smelt. Then he said: "Allow me to do so(once again)." He then held his head fast and said to his companions: "Do your job." And they killed him. The group of men came back after fulfilling their mission. One of them Al-Harith bin Aws was wounded by mistake with the swords of his men, and was bleeding badly. When they reached Baqee‘ Al-Gharqad, they shouted, "Allah is Great". The Prophet heard them and realized that they had killed the enemy of Allah. As they saw him, he said: "Cheerful faces are yours." In reply, they said: "And yours O Messenger of Allah." They handed the head of the tyrant over to him. He entertained Allah’s praise for their success. He then applied his saliva to Al-Harish’s wound and it healed on the spot.

“When the Jews learned about the death of their tyrant, Ka‘b bin Al-Ashraf, they were scared and even their stone like hearts were in the grip of inexpressible panic. They realized that the Messenger of Allah would thenceforth never hesitate to use force when good words and admonition failed. They remained silent and resigned, and faked adherence to covenants.

“Now the Prophet was free to collect his thoughts and give himself up to resolving foreign affairs, and facing dangers that could be carried with hostile wind blowing again from Makkah.”
Mubarakpuri took  part of the story from Sahih Bukhari vol 5 #369 and added details without giving their sources.
“It is narrated Jabir Abdullah: Allah's messenger said "Who is willing to kill Ka`b bin al-Ashraf who has hurt Allah and His apostle?" Thereupon Maslama got up saying, "O Allah's messenger! Would you like that I kill him?" The prophet said, "Yes". Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Ka`b). The prophet said, "You may say it."
Maslama went to Ka`b and said, "That man (i.e. Muhammad) demands Sadaqa (i.e. Zakat) [taxes] from us, and he has troubled us, and I have come to borrow something from you." On that, Ka`b said, "By Allah, you will get tired of him!" Maslama said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." Ka`b said, "Yes, but you should mortgage something to me." Maslama and his companion said, "What do you want?" Ka`b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the Arabs?" Ka`b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so and so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you."
“Maslama and his companion promised Ka`b that Maslama would return to him. He came to Ka`b at night along with Ka`b's foster brother, Abu Na'ila. Ka`b invited them to come into his fort and then he went down to them. His wife asked him, "Where are you going at this time?" Ka`b replied, None but Maslama and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if blood is dropping from him." Ka`b said, "They are none by my brother Maslama and my foster brother Abu Na'ila. A generous man should respond to a call at night even if invited to be killed."
“Maslama went with two men. So Maslama went in together with two men, and said to them, "When Ka`b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strike him. I will let you smell his head."
“Ka`b bin al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Maslama said, "I have never smelt a better scent than this." Ka`b replied, "I have got the best Arab women who know how to use the high class of perfume." Maslama requested Ka`b "Will you allow me to smell your head?" Ka`b said "yes." Maslama smelt it and made his companions smell it as well. Then he requested Ka`b again, "Will you let me (smell your head)?" Ka`b said "Yes". When Maslama got a strong hold of him, he said (to his companions) "Get at him!" So they killed him and went to the prophet and informed him."
In Sahih Muslim the incident is narrated in the following manner.
It has been narrated on the authority of Jabir that
“the Messenger of Allah (pbuh) said: Who will kill Ka'b bin Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of Allah, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad b. Maslama came to Ka'b and talked to him, referred to the old friendship between them and said: This man (i. e. the Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship. When be heard this, Ka'b said: By God, you will be put to more trouble by him. Muhammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said: What will you mortgage? He said: What do you want? He said: Pledge me your women. He said: You are the most handsome of the Arabs; should we pledge our women to you? He said: Pledge me your children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (cur) weapons. He said: All right. Then Muhammad bin Maslama promised that he would come to him with Harith, Abu 'Abs b. Jabr and Abbad b. Bishr. So they came and called upon him at night. He came down to them. Sufyan says that all the narrators except 'Amr have stated that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad b. Maslama and his foster-brother, Abu Na'ila. When a gentleman calls at night, even it to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him.”
The two narratives in the books of ahadith differ in details. In the narrative of Bukhari, two men accompany Maslama while in the narrative of Muslim, four men accompany him. In the narratives of Mubarakpuri, we read about one of the people bleeding due to injuries while in the accounts of the Bukhari and Muslim no such details are found.
Based on these two accounts, many Muslim scholars have argued that the enemies of Allah and his prophet can be killed through deception and secretive planning.
Ibn Taymiyyah, one of the most respected Muslim scholars commented on the incident, saying in his book As-Saarim Al-Maslool ‘alaa Shaatim Ar-Rasool: “The way the ruling of the Prophet regarding Ka‘b bin Al-Ashraf was executed indicates that Muslim public interest may necessitate that the execution is done secretly. Secrecy becomes a must if there is potential tribulation, or danger that might harm the Muslims a great deal if the execution is not carried out in secret. This indicates that confrontation with the disbelievers, enemies of Islam, and fighters against the Islamic state is not restricted to the battlefield, but transcends into any action that would spite them, provided it is within the limits of Shariah.”
Ibn Tymiyyah did not try to verify the authenticity of the incident. He did not verify it from the Quranic text. Nor did he evaluate its accuracy from the perspective of the character of the Prophet.
The Prophet’s authority was well established in Medina after the battle of Badr. A treaty had existed among the people of Medina including Jews and pagans that had spelled out the process through which issues related to accusations of treachery were to be discussed. The treaty had established the Prophet as the chief arbitrator in disputes between Muslims and Jews. It is unthinkable that the Prophet would violate this treaty by secretly calling for the killing o Ka’b especially when the Quran says clearly:  to be steadfast in prayer, and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah fearing. (2:177)

“Fulfill the Covenant of Allah when ye have entered into it, and break not your oaths after ye have confirmed them; indeed ye have made Allah your surety; for Allah knows all that ye do.” (16:91)

About secretive talks, the Quran says: “No good comes, as a rule, out of secret confabulations - saving such as are devoted to en­joining charity, or equitable dealings, or setting things to rights between people: and him who does this out of a longing for God's goodly acceptance We shall in time grant a mighty reward.” (4:114)
Obviously, the Prophet cannot be accused of violating the Quran and betraying his own character that is presented as the best example of forgiveness and patience.
Thus, it can be concluded that the Prophet did not have any share in the killing of Ka’b because such an act was against his own character, as well as against the Quran. We are told in the Quran that the Prophet does not say of (his own) Desire. (53:3) To say that the Prophet ordered the killing is almost saying that Allah wanted Ka’b to be killed because He perceived his presence a threat to His majesty is ridiculous. This is an absurd idea and it is unfortunate that it has been made part of our literature and even jurisprudence. Moreover, the accounts given about the story by various writers are contradictory and highly untrustworthy.

Asma Bint Marwan: Did the Prophet order her killing?

It is alleged that Prophet Muhammad reportedly had a number of non-Muslims killed in Medina. Many non-Muslims use these alleged incidents to argue that the Prophet promoted violence against his critics while many Muslims view these incidents a justification to demand death for those who insult the Prophet and blaspheme Allah.

These alleged incidents are recorded in some of the earlier books compiled by people generally regarded as authentic scholars. Non-Muslims, usually, refer to six such incidents to prove their accusations; while Muslims use the same six incidents to justify and authenticate their position.

These incidents involve Asma bint Marwan, Abu Afak, Kab ibn Ashraf, Sofian ibn Khalid, Abu Rafi, and Oseir ibu Zarim.

It is important to put these incidents to critical examination as they refer to actions that stand directly opposed to the Quranic teachings when it says: “Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things.” (2:256) or “to you be your way and to me mine.”(109:6) or“those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive.” (42:37)

Even a cursory look at these accusations, regardless of the reports found in some early Islamic literature, would suggest that the actions attributed to the Prophet were outrightly false. They were promoted by despotic rulers and clergy willing to serve the interests of the power elite to serve their political and cultural interests. The Prophet occupies the central figure in Islam. Any action attributed to him is part of faith.  The despots and their surrogate religious leaders found statements attributed to him as convenient instruments to purse their own transgressions from the rule of law.

This series of articles will look at all six incidents and expose their false assertions.

Asma bint Marwan’s incident figures very prominently in the literature of Muslims. Some Muslims accept it while others question its authenticity. What is the truth?

The incident is reported in two major books in early Islamic literature. One is the Life of Prophet Muhammad by Ibn Hisham and the other is the Book of the Major Classes (Kitab Tabqat al Kubra) by Ibn Sa’d.

Abu Muhammad 'Abd al-Malik bin Hisham died in 833, some 201 years after the death of the Prophet. From his memory, he edited the biography of the Prophet written by Ibn Ishaq that was lost and is now only known in the writing of Ibn Hisham and Tabari. Ibn Hisham did not meet Ibn Ishaq and was never his student as claimed by some. The year Ibn Hisham was born is 767 CE, the year, when Ibn Ishad died.  Muḥammad ibn Isḥāq ibn Yasār ibn Khiyār was born in Medina in 704, some 63 years after the death of the Prophet. He did not have the opportunity of meeting those companions whom he is reported to have quoted extensively.

The second source that mentions the story of Asma bint Marwan is Ibn Sa'd’s Tabaqat. Ibn Sad was born in 784 CE, some 152 years after the death of the Prophet. His book is based on oral traditions that are often discounted. Kitab Tabaqat Al-Kubra is a compendium of biographical information that contains the lives of Prophet Mohammed, his Companions, and Helpers, Books 1 and 2 contain the Sirah (biography) of Prophet  Muhammad., books 3 and 4 contain biographical notices of the companions of Muhammad., books 5, 6 and 7 contain biographical notices of later Islamic scholars and book 8 contains biographical notices of Islamic women. Ibn Sa’ad also did not have the opportunity to meet any of the companions of the Prophet. 

The alleged incident as mentioned in early sources. OF Early SOURCES
From the Sirat Rasul Allah (A. Guillaume's translation "The Life of Muhammad") pages 675, 676.

`UMAYR B. `ADIYY'S JOURNEY TO KILL `ASMA' D. MARWAN

She was of B. Umayyya b. Zayd. When Abu `Afak had been killed, she displayed disaffection. `Abdullah b. al-Harith b. Al-Fudayl from his father said that she was married to a man of B. Khatma called Yazid b. Zayd. Blaming Islam and its followers she said:

I despise B. Malik and al-Nabit
and `Auf and B. al-Khazraj.
You obey a stranger who is none of yours,
One not of Murad or Madhhij.
Do you expect good from him after the killing of your chiefs
Like a hungry man waiting for a cook's broth?
Is there no man of pride who would attack him by surprise
And cut off the hopes of those who expect aught from him?

Hassan b. Thabit answered her:

Banu Wa'il and B. Waqif and Khatma
Are inferior to B. al-Khazrahj.
When she called for folly woe to her in her weeping,
For death is coming.
She stirred up a man of glorious origin,
Noble in his going out and in his coming in.
Before midnight he dyed her in her blood
And incurred no guilt thereby.

When the apostle heard what she had said, he said, "Who will rid me of Marwan's daughter?" `Umayr b. `Adiy al-Khatmi who was with him heard him, and that very night he went to her house and killed her. In the morning he came to the apostle and told him what he had done and he [Muhammad] said, "You have helped God and His apostle, O `Umayr!" When he asked if he would have to bear any evil consequences the apostle said, "Two goats won't butt their heads about her", so `Umayr went back to his people.
Now there was a great commotion among B. Khatma that day about the affair of bint [daughter of] Marwan. She had five sons, and when `Umayr went to them from the apostle, he said, "I have killed bint Marwan, O sons of Khatma. Withstand me if you can; don't keep me waiting." That was the first day Islam became powerful among B. Khatma; before that those who were Muslims concealed the fact. The first of them to accept Islam was `Umayr b. `Adiy who was called the "Reader", and `Abdullah b. Aus and Khuzayma b. Thabit. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam.”
From Ibn Sa`d's Kitab al-Tabaqat al-Kabir, translated by S. Moinul Haq, volume 2, pages 30-31.

SARIYYAH OF `UMAYR IBN `ADI

“Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma' Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah. `Asma' was the wife of Yazid Ibn Zayd Ibn Hisn al-Khatmi. She used to revile Islam, offend the prophet and instigate the (people) against him. She composed verses. Umayr Ibn Adi came to her in the night and entered her house. Her children were sleeping around her. There was one whom she was suckling. He searched her with his hand because he was blind, and separated the child from her. He thrust his sword in her chest till it pierced up to her back. Then he offered the morning prayers with the prophet at al-Medina. The apostle of Allah said to him: "Have you slain the daughter of Marwan?" He said: "Yes. Is there something more for me to do?" He [Muhammad] said: "No. Two goats will butt together about her. This was the word that was first heard from the apostle of Allah. The apostle of Allah called him `Umayr, "basir" (the seeing).”

The simple fact is that this story is false and an utter lie. Do blind men really enter the houses of others at night and in the presence of many identify their target without being noticed and then kill at ease? This is nothing but a hallucination and mockery of human intelligence.

The reference of the story in these two books simply means that the authors did not verify the sources properly and wrote whatever they heard from a source without checking their integrity. Interestingly, the two sources contradict each other. In one, it is the prophet who allegedly ordered this murder and in another, Umayr, did it on his own.

It is false because the narrators of this story are not reliable as mentioned by Ibn al-Jauzi in his book al-illal (vol 1, pg 279) and by Ibn Adiyy, the author of the book Al- Kamel who accuses one of the narrators Muhammad Ibn Al-Hajjaj of forging it. (Al-Kamel Vol 6, pg. 145)

There are other facts that prove the shallowness of this story.

It is reported by all who have reported this story that the killer was a blind man who murdered Asma at the dead end of the night. Imagine a blind man entering the house of a woman at the end of the night and identifying the woman sleeping in the room where her children were also asleep and then removed from her chest a suckling child and finally stabbing her with no one noticing.

Ibn Asakar in his book Seerat Shamee discloses the fact that Asma was a fruit seller. She had an altercation with one of the customers who was angry and violent with her and ultimately killed her.

Wakidi and Ibn Sad say the Prophet did not ask Umayr to murder Asma. It was Umayr who took it upon himself to kill her. Wakidi even says that Umayr was her former husband and had a long brooding and private malice towards her, a fact that Ibn Sa’d and Ibn Hisham contradict.

Ibn Asakar even says that the Prophet was not even aware of the poetry that was composed about him.

Anyone can make a false accusation against anyone. But the difference between a civilized and an illiterate mind is the criterion applied to verify facts, even if they were written hundreds of years after the reported incidents.

The Quran is the earliest document that gives details of the community the prophet built and the values he promoted. The Quran speaks of mercy and leniency to those critical of Islam and the Prophet. If the earlier scholars had focused on analyzing reports attributed to the Prophet in the context of the Quran and its message, we might have been saved from reading these baseless and malicious statements about the prophet. Why did not they do it? Maybe they did not apply the critical criterion to sift through facts or maybe they felt overwhelmed by the reports they had collected. Or they left the task of evaluating the information to the future generations.

It is obvious that those who are critical of Islam would use any false incident to denounce the prophet, but why should a Muslim give in to these false reports. The answer is very simple. Some people are not willing to accept the fact that historians like ibn Hisham or Wakidi or Ibn Sa’ad and other scholars without any exceptions could be wrong with recording, reporting, analyzing and writing about the Prophet. They have given these sources the same status that they usually give to the Quran, infallible, and absolute truth. The identity of the Prophet is built around the Quranic concept of “mercy to the worlds” and anything that challenges that identify is false, wrong and utter lie no matter who says and where it comes from. This simple principle will liberate us from scores of lies that are presented to us as part of the statements and actions attributed to our prophet.

The poverty of the intellect

One of the Suras of the Quran reminds believers of a known reality: “Grievously odious is it in the sight of Allah that you say that which you do not.” (61:3) And in our masajid and Islamic centers, most of our speakers and religious scholars remind us “You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah…”  (3:110) Or: “Let there arise out of you a group of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.” (3:104)

Yet when they are invited to get involved in the affairs of the country or the community they live in, some of them say, “we are either concerned about the life in heaven or underneath the ground.” Or they explain, “We do not want to get involved in worldly affairs.” Or, “how can we get involved in these issues when we are under attack.”
But:

Enjoining good would obviously mean; getting involved in issues that are grappling the society; issues such as, prostitution, child pornography, unemployment, underemployment, spousal abuse, drugs abuse, sexual perversion, child abuse, violence, valueless education, school dropouts, and broken families, etc., even though they may not be the issues, the community might be facing.

In the earlier days of Islam, the companions of the Prophet were involved in every sphere of their society’s life. Freeing of slaves was one of their passions. Other issues that drew their interest and resources included: protecting the rights of unborn babies, taking a stand against innocent victims of exploitation and oppression, gender inequality, protecting peaceful people from violence and so on so forth.

They were least concerned about what was being said about the Prophet of Allah or themselves. They did not create a task force to deal with Islamophobes of their time, even though there were many. They did not organize protests against the opponents who were abusive towards Islam and the Prophet.  

The negative feelings, promoted by the power elite did not prevent them from getting involved in the society and their involvement in efforts to find solutions to people’s problem offered the best introduction of Islam.

It was a manifestation of the Quranic message: “To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, Allah will bring you Together. For Allah Hath power over all things (2:148)

And

He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away to foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. Thus doth Allah (by parables) shows forth Truth and Vanity. For the scum disappears like froth cast out; while that which is for the good of mankind remains on the earth. Thus doth Allah set forth parables? (13:17)

In the United States much of our Islamic work revolves around Islamophobes. A content analysis of the press releases of the last 10 years on behalf of the Islamic Society of North America, (ISNA), Islamic Circle of North America (ICNA), Council of Islamic-American Relations (CAIR), or Muslim Public Affairs Council, (MPAC) reveal that an overwhelming majority of them focused on concerns raised by Islamophobes or issues pertaining to the foreign policy of the US administration or issues related with hijab or beard or discrimination in places of work or vandalism against Islamic centers. Only a handful of them focused on issues faced by society at large. Only a few of them identified with people at the grassroots levels with their struggles in everyday life.

Obviously, the society at large knows us through these statements that we put where we appear to be complaining or criticizing or condemning most of the time. We are not seen as people trying to identify with issues and problems of society.

At an individual level, probably, many of our community members are involved in social work at the grassroots level. But at organizational levels, that involvement is very limited. Yet, in almost every sermon we are reminded of our role in bringing about positive changes in society. How can we do that when we are not there?

How can we explain this dichotomy? We have become a reactionary community and many times our actions have contradicted our own claims about religion. We need to examine our role and resources in this country and see how best we can use them to ensure that our community becomes a positive force in bringing about constructive changes to enhance the dignity of each and every human being. This will happen when we get involved in the real issues of our society throwing away the shell of isolation and apathy that we often justify in the name of our religion.

The Prophet, the Movie, and the Violence

One of the lines in the prayer that Prophet Muhammad made in Taif after being beaten, humiliated and ridiculed in the tenth year of his prophet-hood reads, " O Allah, as long as you are not angry with me, I do not care about their attitude." A Coptic Christian made a disgusting movie about the life of the Prophet. Some of his financial backers were influential Christian evangelical leaders and some of his promoters were usual Islamophobes. But who cares. Why should one take notice of this nonsense? The purpose of this movie as explained by one of its consultants was to make Muslims hate their religion and renounce it. Did any Muslim really feel disgusted with the character of the Prophet or the sanctity of his religion? Far from that, Muslim masses came out in the streets showing their solidarity with their religion and their love of their prophet. However, what followed and was done in the name of Islam and the Prophet was uncalled forth and un-Islamic.
But: Most definitely, many eminent scholars of Islam would have disagreed with the Prophet for adopting this merciful attitude. Imam Ishaq ibn Rahawayh, Ibn al-Mundhir, al-Qadi ‘Iyaad, al-Khattabi, Syed Maududi, and others have already given the verdict that a Muslim who insults the Prophet becomes a kafir and an apostate and deserves to be executed. Many scholars apply the same ruling on non-Muslims too.
Based on some anecdotes reported in Jami Nasai and Abu Dawood, two books of ahadith considered to be very authentic, many scholars have concluded that the Prophet encouraged the killing of whoever insulted him and spoke harshly to him, and that included both Muslims and non-Muslims. Some even take an extreme position, arguing that it is not obligatory to accept the apology from those who indulge in this behavior, rather it is permissible to kill him even if he makes repentance. Ibn Taymiyah in his  al-Saarim al-Maslool ‘ala Shaatim al-Rasool wrote that the Prophet sometimes chose to forgive those who had insulted him, and sometimes he ordered that they should be executed, if that served a greater purpose. But now his forgiveness is impossible because he is dead, so the execution of the one who insults him remains the right of Allah, His Messenger and the believers, and the one who deserves to be executed cannot be let off, so the punishment must be carried out.  (Al-Saarim al-Maslool, 2/438)
Addressing the issue of insults and humiliation the prophet was facing at the hands of his opponents, the Quran said: "We know that your heart is distressed by what they say (6/33). You should, on your part, however, continue your efforts to make Allah’s program worthy of Hamd and along with your fellow beings, follow and obey the laws of your Lord steadfastly so that the result of your efforts manifests itself completely (15:97). In another place, the divine book says: In short, adhere to your program steadfastly. This will be possible only through the help which you receive from Allah. Do not grieve about the unbelievers and do not worry about their schemes. Surely, Allah is with those who are Muttaqeen and Mohsineen (16:127-128).
Obviously, these messages are not only for the Prophet, but they are applicable to the followers of the Prophet because the Quran reminds the believer that in the character of the Prophet is a great example for them.
Obviously, a great majority of Muslim scholars and organizations are refusing to acknowledge the relevance of the divine message and the practice of the prophet in reality in matters like these. They are promoting a course of action that defies the Quran and the Prophet. Rather than educating the masses and channelizing their energy for positive actions, they often incite people to violence or revenge or anger or demonstration for every act of insults hurled at the Prophet.
The situation demands an action out of the routine and a new initiative different from what is being offered at present. The initiative can come from Muslim organizations and leaders in the US because of their exposure to a pluralistic society. It is needed because the anti- Prophet campaign is on the rise and would continue to grow in the near future.
Obviously, these messages are not only for the Prophet, but they are applicable to the followers of the Prophet because the Quran reminds the believer that in the character of the Prophet is a great example for them.
Obviously, a great majority of Muslim scholars and organizations are refusing to acknowledge the relevance of the divine message and the practice of the Prophet in reality in matters like these. They are promoting a course of action that defies the Quran and the Prophet. Rather than educating the masses and channelizing their energy for positive actions, they often incite people to violence or revenge or anger or demonstration for every act of insults hurled at the Prophet.
The situation demands an action out of the routine and a new initiative different from what is being offered at present. The initiative can come from Muslim organizations and leaders in the US because of their exposure to a pluralistic society. It is needed because the anti- Prophet campaign is on the rise and would continue to grow in the near future.
1. Freedom of expression is an inalienable right of people. People have been given the right to reject, accept, ridicule or honor God and his messenger. No one can coerce them to any action. Even if it is hate speech, it cannot be stopped (of course in the United States, we never follow this principle.) This is an Islamic position and Muslims must never deviate from this position.
2. Let a Muslim organization calls a meeting of other Muslim organizations and leaders and develop a detailed response to the issue of violence in the wake of offensive articles or movies or cartoons and take a strong and committed stand against the schools of thought influenced by Ibn Taymiyah and others who have promoted the idea of justifying violence against those who ridicule our prophet or religion. 
To a distant person who receives me with hostility? Or to an enemy to whom you have granted authority over my affair? So long as you are not angry with me, I do not care. Your favor is of a more expansive relief to me. I seek refuge in the light of Your Face by which all darkness is dispelled and every affair of this world and the next is set right, lest Your anger or Your displeasure descends upon me. I desire Your pleasure and satisfaction until You are pleased. There is no power and no might except by You."

Many Muslims intellectuals and leaders have outlined different courses of action against such sort of Islamophobe campaign. But let us turn to the Prophet himself to see how he would have guided us how we should have responded in this situation.

Amid all accusations and hatred against him, did our prophet incite his followers to come out on the streets of Makkah and shout slurs at the Quraysh leadership?  What did he do? Condemned those people. No, Criticized those people, No. Demonstrated against those people, No, incited his companions to commit violence. No. Boycotted those people, No. So what did he do? The Quran records his response. "Tell, I have spent my entire life amongst you, don't you realize who I am, what my character is." Is he worth emulating or should we rely only on our sentiments and intellect? Can Muslims offer their lives as proof of their commitment to the Prophet?

Those who are claiming to die for the honor of the Prophet must prove first that they are willing to live by his teachings.

The demonstrations outside the US embassies, the attack on Americans and the denunciation of America and Israel and Jews were not actions that one can call fair or Islamic. Based on his response to the aggression of the people of Taif, the Prophet would have forgiven the Coptic Christians for making such a movie and would have prayed for their generation to see the light of the divine guidance. After all, he forgave the people of Taif and sought mercy for them. From the tribe of Bani Thaqif of Taif came Muhammad bin Qasim, who was instrumental in introducing Islam to the people of Sindh.

In other words, insulting the Prophet is one of the worst of forbidden actions, and it constitutes kufr and apostasy from Islam, according to scholarly consensus, whether done seriously or in jest. The one who does that is to be executed even if he repents and whether he is a Muslim or a kafir. If he repents sincerely and regrets what he has done, this repentance will benefit him on the Day of Resurrection and Allah will forgive him, as is argued by scholars.

If this is the verdict, then it definitely goes against the actions of the Prophet and the spirit of the Quran. There is no ambiguity in the Quran or in the statement and behavior of the Prophet. Those reports that accuse the Prophet of ordering the killing of his opponents, no matter to whom they are attributed, are not correct as they do not conform to the Quran and the character of the Prophet. The Prophet was described mercy to the worlds and he acted with mercy towards others. He forgave his enemies; he did not take revenge from those who attempted to kill him; he even helped during a famine those who had previously fought wars against him. A large number of the companions were opposed to him before they accepted Islam. If the prophet had followed the advice of the later century Muslim scholars, none of these companions would be alive to accept Islam as all might have been beheaded for their insulting attitude toward the Prophet.

3. Let Muslim groups hold a high level meeting with Christians and Jews and together develop a code of ethics, ensuring respect to each other's religion and dignity. Let us propose to all faiths that the practice of using religion as a tool to settle political differences and conflicts will not be tolerated any more.

4. Let Muslim groups and interfaith councils come together as well as other religious organizations to make it known to each other that they would always take a joint stand against every act of bigotry as one body. It is not Islam versus Christianity or Judaism. It is all religions against those who promote hatred and aggression towards fellow human beings.

5. Let a team of Muslim scholars from USA approach the Muslim world scholars to begin an exchange of ideas on issues such as Islam and America, Islam and the West, Islam and violence etc. Muslim Americans must not project them a shadow of the already existing schools of thoughts in the world, but a new voice rooted in the Quran and the authentic sayings of the Prophet.

6. Let Muslims develop a strategy to approach religious and secular leadership at the grassroots levels to address their concerns and explain Islam's perspectives on human rights, the others, minorities and religious freedom.
7. Let us critically examine the literature in our books that projects our Prophet in a disrespecting manner and that casts doubt on the nobility of his character.
It is such times, these initiatives are needed urgently. Otherwise, we would continue to be governed by opinions that many a times contradict the divine guidance and defy the nobility of the character of our prophet.
The Prayer of the Prophet in Taif

"O Allah! I open to You my weakness, my scarcity of resources and the humiliation I have been subjected to by the people. O Most Merciful of those who are merciful. O Lord of the weak and my Lord too. To whom have you entrusted me?