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Seerah Ahn Hasham,

Al Juz ae Al Awal,

Ibn Ishaq narrates:

The Quraish to tease the Prophet would refer to him as Mozmum instead of Muhammad and
use it as an insult. However the Holy Prophet always commented on how strange it was that
Allah had turned away their harassment from him. They insulted him and said offensive things
like Mozmum even though they knew him as Muhammad.
The Conquest of Makkah and how kind the Holy Prophet was in his treatment of all the
disbelievers who had persecuted him and fought against him. The people of Makkah had called
him Mozmum which meant someone who is condemned instead of calling him Muhammad
which means someone who is celebrated. Abu Lahabs wife wrote poetry that utilized this name
but even she was forgiven.
Surah Hujurat,
Verse 6,
Sahih International
O you who have believed, if there comes to you a disobedient one with information, investigate,
lest you harm a people out of ignorance and become, over what you have done, regretful.
A comprehensive process of looking into blasphemy accusations: so that justice can be ensured
and so that our actions are in line with the commandments of The Quran and we do not make
decisions in haste.
Seerah Ibn Hasham,
Rabaa 149
Page 74
The Holy Prophet after the Conquest of Makkah did not order for the blasphemous and heretical
poets to be killed. Instead some of them ran away and died in exile. The two that remained in

Makkah eventually embraced Islam. This shows us that if Muslims do not act hastily and resort
to violence and killing in the case of blasphemy, then there is room for reform. Additionally we
have an example from the life of the Prophet where he had the opportunity to hand out a harsh
punishment but he refrained from it so we can see that there is room for pardon even in the case
of blasphemy.
Seerah Ibn Hasham,
Rabaa 156
Kaab bin Zuhair who was a famous blasphemous poet visited Medina to see his brother but an
Ansari Muslim attacked him and requested the Prophet to allow him to kill Kaab. However the
Prophet did not grant him permission and instead prayed for Kaab.
Surah Al-Anbya,
Verse 98
Sahih International
Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You
will be coming to [enter] it.
Page 75
Abdullah Bin Al Zabari ridiculed this verse when the Prophet (S) recited it to the reidents of
Makkah and blasphemed against the Holy Prophet, the angels and other prophets. However the
Holy Prophet did not ask him to be punished or killed for his offense. (Al Juz Al Awal, Page
Surah An-Nur,
Verse 11,
Sahih International
Indeed, those who came with falsehood are a group among you. Do not think it bad for you;
rather it is good for you. For every person among them is what [punishment] he has earned from
the sin, and he who took upon himself the greater portion thereof - for him is a great punishment.

Page 91
This verse was revealed with regards to Abdullah bin Abi who wrote the fictitious story that
Rushdie utilized in Satanic Verses. This happened 1500 years prior to the Rushdie debacle
during the life of the Prophet and even when Abdullah bin Abis son sought permission to kill
his father for blasphemy, The Holy prophet refused to harm him in any way and forgave him.
We have a clear example of forgiveness for blasphemy from the Prophet himself for the very
crime Rushdie has committed in narrating that false account.
Note: According to Ibn Taymiyyah, blasphemy and the death penalty as punishment for it are not
limited to Prophet Muhammad (S) but this penalty extends to blaspheming against any prophet
of Islam and killing them is allowed.
Ibn Taymiyyah
As Sarim Al Maslool Ala Shatim Al Rasool
An Arab Muslim accused the Prophet (S) of not distributing the booty from the Battle of Hunain
equitably and Islamically and although this was a blasphemous proclamation, the Prophet (S)
spared him his life because he did not want people to think that he was a cruel man who killed
his companions and did not want to besmirch the name of Islam.
Ibn Taymiyyah
As Sarim Al Maslool Ala Shatim Al Rasool
Ibn Taymiyyah uses the example of Abdullah bin Abbi to argue that death is the only justifiable
punishment or blasphemy even though the Holy Prophet (S) did nto give Hazart Umer (R)
permission to kill him when he asked for it. Inb Taymiyyah argues that this was to prevent the
people of Medina from turning away from Islam and thinking the Prophet (S) was a cruel man.
This logic is twisted. If anything Ibn Tayiyyah is pre empting a solid argument for not killing a
blasphemer and trying to justify death while ignoring the actions of the Prophet (S) and his
example of forgiveness to justify his own stance on the matter.
Ibn Taymiyyah
As Sarim Al Maslool Ala Shatim Al Rasool

The polytheists would write poetry insulting the Prophet (S) and he asked the Muslim poet
Hassaan bin Thabit to respond to it. He deemed his words to be an even better form of jihad
against the non-believer than wielding weapons against them and thus described the power of
Ibn Taymiyyah argues that the reason why Abdullah bin Abbi was not killed for his blasphemous
words was that Islam at the time was in its state of infancy and could not hold him accountable.
This is not true because Abbi continued to blaspheme till the time of the Prophets (S) death and
at that time the State of Medina was an Islamic one, as was the rest of the region and the
Muslims were a huge population. The treatment of the Prophet (S) towards Abdullah bin Abbi
was one of mercy and forgiveness as well as wisdom and shows that he did not kill blasphemers
for their words even if they made a habit of it.

On page 69 on his book, Ibn Taymiyyah argues that because Hazrat Abu Bakr and Abdullah bin
Abbis son sought permission to kill blasphemers, the punishment for blasphemy is death.
However the Prophet (S) did not permit either to kill those who had blasphemed.
Seerah Ibn Hasham
Al Juz Al Awal
Page 379
A polytheistic woman read out some blasphemous poetry against Islam and the Prophet (S) at a
congregation. To respond the Prophet (S) asked Hassaan bin Thabit to read out some poetry in
his defense. He did not command for her to be killed or punished in any other manner.
Al Juzae Al Rabaae
Page 141
After the Battle of Hunain, when the Prio[het (S) was distributing the bounty, Abbass bin Murad
was not pleased with his share of camels and began to insult the Prophet (S). The Prophet (S)
ordered that his tongue be cut off. In response the companions gave Murad some more camels
and he was pleased and stopped blaspheming. This shows that the punishment as non-literal and
what the Prophet (S) meant by cut out his tongue was that he be silenced.

Seerat Ibn Hasham

Al Jazar Al Thaani
Page 619
According to Usama bin Zaid bin Harith, Abdullah bin Abbi spoke harshly to the Prophet (S)
and insulted him with his words. Even though the Prophet (S) was very hurt and angry, he
remained quiet and kept mobbing forward.
Tafseer Ibn Katheer
Al Juzae Al Arbaaa
Page 370
On the journey back from a conquest in 5 AH, an Ansari Muslim and a Muhajir Mulim got into a
fight. This escalated into a divide between the troops along Ansar and Muhajir lines. Abdullah
bin Abbi took full advantage of this situation and neticed the Ansar and Muhajrin against each
other. However despite these actions, when the companions asked the Prophet (S) if they could
kill him for treachery and incitement, but the Prophet (S) prohibited them from doing so because
he did not want the people to think he was cruel and killed his companions.
Page 154-155
Incident is laid out in this seerat text where Sohail bin Umaros blasphemous words and
treacherous actions and how he attempted to sabotage Islam or many years. However he
eventually embraced Islam and after the death of the Prophet (S) uses his oratory abilities to help
ensure that the Bedouin tribes did not apostasies and leave the realm of Islam. Had the prophet
(S) killed him then the very existence of the Islamic state in Arabia would have been in jeopardy
but the Prophets (S) mercy and forward-thinking mentality were able to help the cause of Islam
by turning a foe into an ally.
Hayat Al Sahaba Tibah Dimashq
Al Juz Al Awal
Pages 176-177

Akrimah Bin Abu Jahal was one of the fiercest opponents of Islam and acted many times against

the Prophet (S) and said many blasphemous things. However he later repented his ways and
became one of the most ardent supporters of the Prophet and dedicated his life to the cause of
Islam. Had the Prophet (S) killed him in the early years of Islam for blaspheming, a future asset
to the Muslim community would have been lost forever.
Tafseer Ibn Katheer
Al Juzae Al Arbaaa

This is a reiteration of and provides more details on the blasphemous words and actions of
Abdullah bin Abbi and the Prophets (S) forgiving attitude towards him.
Surah Ahzab,
Verse 36,
Shahih International
It is not for a believing man or a believing woman, when Allah and His Messenger have decided
a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys
Allah and His Messenger has certainly strayed into clear error.
Surah Baqarah,
Verse 256,
Sahih International
There shall be no compulsion in [acceptance of] the religion. The right course has become clear
from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most
trustworthy handhold with no break in it. And Allah is Hearing and Knowing.
Surah Al-Ghashiya,
Verse 21-22
Sahih International
So remind, [O Muhammad]; you are only a reminder.
You are not over them a controller.

A man came to the Messenger of Allah on his way back from Hunain while there was some
silver in the backpack of Bilal. The Messenger of Allah took a handful from it and distributed it
among the people. The man said to him, O Muhammad! Be just! Umar ibn Al-Khattab said,
O Messenger of Allah, allow me to kill this hypocrite! The Messenger of Allah, peace and
blessings be upon him, said: I seek refuge in Allah that the people will say I am killing my
Companions. (Sahih Muslim 1063)
Anas ibn Malik reported:
A Jewish woman came to the Messenger of Allah, peace and blessings be upon him, with a
poisoned sheep and he ate from it. She was brought to him and he asked her about it. She said,
I wanted to kill you. The Prophet said: Allah has given you no authority over me. It was
said, Should we kill her? The Prophet said: No. (Sahih Bukhari 2474)
We took part in the expedition with the Messenger of Allah, peace and blessings be upon him,
against Najd and when the time for afternoon rest approached, he was in a valley of thorny trees.
He dismounted under a tree to rest in its shade and hung his sword upon it. The people dispersed
among the trees in order to use their shade. While we were like this, the Prophet called us and we
came to find a Bedouin sitting in front of him. The Prophet said: This person came to me while
I was asleep and he quietly took my sword. I woke up while he was standing over my head,
holding my unsheathed sword. He said: Who will protect you from me? I said three times:
Allah. Jabir said: The Prophet did not punish him and he sat down. (Sahih Bukhari 2753)
In another narration, the Prophet said to the man:
Will you bear witness that there is no God but Allah and I am the Messenger of Allah? The
man said, No, but I give you my word that I will not fight you and I will not join anyone who is
fighting you. So the Prophet let him go. The man returned to his people and said: I have just
come to you from the best of people! (Musnad Ahmad 14768)
The man was impressed by the Prophets character so much that he returned to his people and
praised him. This is an excellent example of how mercy and forgiveness are among the best
deeds for winning the hearts and minds to Islam.

Al-Qasim ibn Salim reported:

When they came to the Kabah they (blasphemers) were holding onto its door and the
Messenger of Allah, peace and blessings be upon him, said: What do you say? What do you
think? They said three times, We say you are the son of our brother. The Prophet said: I say
to you as Joseph said to his brothers: No blame upon you today. Allah will forgive you and He is
the most merciful of the merciful. (12:92)
Abu Yusuf reported:
When they had gathered in front of the sacred Mosque, the Messenger of Allah, peace and
blessings be upon him, said: What do you think I will do with you? They said, Only good, O
noble brother, son of a noble brother. The Prophet said: Go, you are free. (Sunan Al-Kubra of
al-Bayhaqi 17714).
Badr ud-Din Al-Ayni comments on the story of Kaab bin Ashraf and other narrations:
In these traditions it is shown that they were not killed merely for their insults. Indeed, they
were only killed due to their aid of the enemy and gathering together for war and supporting
it. (Umdat al-Qari fi Sharh Sahih Al-Bukhari 34/413)
Intisar Rabb, a one-time director of Harvard Universitys Islamic Legal Studies programme,
The rationale underlying this rule was an argument linking several steps. To curse God was to
blaspheme Him, which was implicitly to signal a departure from the community of Muslims and
the laws governing them. The presumption was that a person could not possibly be a Muslim,
fitting squarely within its system of laws and confessing to the oneness and supremacy of God, if
he or she at the same time cursed God. The same applied to cursing the Prophet, the family of the
Prophet, and the revered Companions of the Prophet. For (the jurists), if religious speech acts
akin to confessing the Muslim creed reflected societal commitments to uphold the law, much as
an oath of citizenship might in the contemporary world, then renouncing such an oath would
conceptually signal a threat or possibility of treason, combat against the state, and opposition to

the social order itself. In other words, members of the Muslim community under Muslim rule
were expected to play by its rules, including its call to honour reputation, lineage, and religious
status. For the jurists, signaling absolution from those expectations could very well pose a threat
of violence against the state and its public order or rule of law. (See Ellis Mark S. 2012 Islamic
law and international human rights law: searching for common ground? P. 158/16