The prophet's justice though intense aversion

The prophet never punished any body beyond the proper degree regardless of the hideousness of his fault and whatever others wronged him and Muslims.

In this connection, Ubai ibn Ka`b stated: on the Day of Uhud, sixty four men from Al-Ansar were martyred and six from Al-Muhajirun including Hamzah (May Allah be pleased with them all). Disbelievers mutilated them. By then, Al-Ansar said: if it happened to get victory upon them, we would mutilate them in more degree. On the day of Mecca Opening, Allah, Almighty, revealed: (And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed. But if you are patient - it is better for those who are patient), An-Nahl, 126. a Man from Muslims said: from now on, Quraish is over. The prophet said: (Do not hurt people of Quraish except for of them[1]).

Though the incident was significant and the prophet was grieved, he applies the Shari`ah of Islam rules that is wronging others is not permissible.

It is claimed that verse (And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed) was revealed because the prophet said: (I will mutilate seventy of them) when he saw Hamzah mutilated is deemed weak by Imam ibn Hajar in his book "Al-Fat-h[2]". In addition, it is refuted by the previous Hadith which declared that the verse was revealed at the opening of Mecca and not Uhud battle.

Over and above, the prophet never acted impetuously or talked emotionally dismissing his reason.

Even if the Hadith is authentic, it would be interpreted as casual obsession that fell back before the Quranic verse as the prophet was fully dedicated to observe the verses of Quran . Moreover, it never happened that he had the option between two things unless he chose the good one of them where he says: (whoever takes an oath and then it turns that another thing is more righteous, he would expiate his oath and act according to the good matter[3])

The prophet's righteousness to the messengers sent by Musalamah, the liar

An aspect to the prophet's justice is that it never happened to Prophet Muhammad to wrong any body even he is very reluctant to him. This is because the prophet observes the Quranic verse stating: (and do not let the hatred of a people prevent you from being just), Al-Maedah, 8.

In this regard, the prophet Muhammad approached the two messengers sent by Musailamah, the liar righteously. The two messengers declared they believe in Musailamah and adopt his trend that is they are apostate which make their bloods lawful. Allah's Apostle said, "The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle, cannot be shed except in three cases: In Qisas for murder, a married person who commits illegal sexual intercourse and the one who reverts from Islam (apostate) and leaves the Muslims[4]".

This is the ruling on the one who apostates and leave the group of Muslims. However; for these two messengers, they added to that the sedition inciting among Muslims and calling to adopt Musailamah trend. Moreover, they came to the prophet bargaining the prophet to share or rotate the prophethood. In case some one other than the prophet Muhammad considering his own inclinations and the interests regardless of the absolute justice and the Shari`ah rules, he would assuredly kill them. The prophet Muhammad kept their bloods safe as they are messengers who in custom are safeguarded, a custom endorsed by Islam. The prophet Muhammad addressed the two apostate messengers (by Allah, had it not been unlawful to kill the messengers, I would have beheaded you[5]).

The apostasy and seriousness of the two messengers had not incited the prophet Muhammad to wrong them, however; he safeguarded their souls and treated them kindly. The prophet Muhammad observed this approach throughout his whole life even to his foes. On the other hand, Musailamah on catching Habib ibn Zayd[6], he tore him to organs until Habib died a martyr.

For more details to get the difference between the Islamic Law and the man-made laws, let's examine the following;

The Jews of Khaibar and the plot of assassinating the prophet Muhammad

Abdu-Hurairah stated (When Khaibar was conquered, a roasted poisoned sheep was presented to the Prophets as a gift (by the Jews). The Prophet ordered, "Let all the Jews who have been here, be assembled before me." The Jews were collected and the Prophet said (to them), "I am going to ask you a question. Will you tell the truth?'' They said, "yes.' The Prophet asked, "Who is your father?" They replied, "So-and-so." He said, "You have told a ie; your father is so-and-so." They said, "You are right." He siad, "Will you now tell me the truth, if I ask you about something?" They replied, "Yes, O AbuAl-Qasim; and if we should tell a lie, you can realize our lie as you have done regarding our father." On that he asked, "Who are the people of the (Hell) Fire?" They said, "We shall remain in the (Hell) Fire for a short period, and after that you will replace us." The Prophet said, "You may be cursed and humiliated in it! By Allah, we shall never replace you in it.'' Then he asked, "Will you now tell me the truth if I ask you a question?" They said, "Yes, O Ab Li-AI-Qasim." He asked, "Have you poisoned this sheep?" They said, "Yes." He asked, "What made you do so?" They said, "We wanted to know if you were a liar in which case we would get rid of you, and if you are a prophet then the poison would not harm you[7]"

The prophet Muhammad examined the case calmly with the Jews who planned to assassinate him. The prophet set them to confession to the extent they declared they intrigue to kill him and that a Jew woman poisoned a female sheep to be presented to him. Men Jews plotted and women of them put it to action.

Before you know the reaction of the prophet to this plot, let's examine the reaction of chiefs, presidents and kings over plots intrigued to assassinate them.

The intuitive reaction is to kill all involved in the plot and perhaps it extends to all people of the city there in consequence of the intriguer.

In fact, this would happen in-intensively.

What was the reaction of the Prophet Muhammad?!

The companions addressed the prophet: do not we kill her? The prophet replied: No. this is because it was a trial only but the prophet was saved and not killed, thus it is not permissible to kill her.

Moreover, the prophet has not punished her or even any of the Jews, because the prophet accepted their claim "We wanted to know if you were a liar in which case we would get rid of you, and if you are a prophet then the poison would not harm you).

The prophet accepted their claim though no body of them embraced Islam which reveals that they had not done that seeking the truth, but it was due to envy and aversion to the prophet.

It happened that a companion called Bishr ibn Al-Baraa ibn Ma`rur[8] ate from the poisoned ewe shich caused him to die, by then the prophet ordered the Jew woman to be killed by way of retribution. The prophet killed only her and no body else from Khaibar.

Imam `Eyad[9] stated: the prophet had not killed the Jew woman initially on knowing the matter of poison and the companions said to him: O Messenger of Allah! Kill her. He replied: No. but when Bishr ibn Al-Baraa died out of the poison, the prophet delivered her to the family of Bishr to kill her in retribution[10].

What is your opinion on the leaders over world over an incident like that?!

What is their attitude on having their companions and beloved killed?!

By drawing analogy, truth would be revealed.

It would not be appropriate to any body globally to assume that the morals of any person resemble those of the prophet Muhammad. This is because the morals of mankind are competently different from the morals of Prophethood.

(Indeed in that is a reminder for those of understanding), Az-Zumar, 21.

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