LESSON-2: -1ST TERM, 2020-21

Content:
• Muhammad as a role model
• Difficulties faced by the Prophet (SAWS) and
his companions (R.A)

LEARNING OUTCOMES/ OBJECTIVES:

❖ The students will be able to define Uswatun Hasanah
❖ They will be able to describe examples from the life of the Prophet
(SAWS)
❖ They will be able to discuss the reasons of opposition by the Quraish.

Note: First listen to the recitation with Arabic text and English
translation from the video file then…

The Importance of Prophet Muhammad and His Status as a Role Model

The life of Prophet Muhammad (peace be upon him) is full of countless examples that show his
status as a role model for Muslim societies and individuals. His life is one that was dominated by
a superior morality, good habits, noble and gentle feelings and superior skills, all of which are
characteristics that help prevent people from getting entangled in a web of sin. The rich and the
prosperous, the poor and the needy, the ruler and the ruled, the weak and the lonely, the conqueror
and the victorious commander, the teacher and the student, the preacher and the mentor, the
merchant and the craftsman, the employer and the employee - in other words, every sort of person
can find truths in Prophet Muhammad's life that constitute an example for them to follow.

Prophet Muhammad's status as a role model is an issue based on the Holy Quran and the Sunnah.
Islamic scholars, as with many other issues, have examined the status of the Prophet as a role
model and leader not in a sectional framework, but from a unified perspective, and they have
reached the conclusion that the best method is to examine the verses of the Holy Quran that
determine and demonstrate the status of the Prophet as a whole. For this reason, when discussing
the status of the Prophet as a role model, issues such as believing in the Prophet, obedience to the
Prophet, following the Prophet, and disagreeing with the Prophet also come to the fore.

THE HOLY QURAN AND THE ROLE MODEL STATUS OF PROPHET MUHAMMAD
In the Holy Quran the only verse that refers literally to the status of Prophet Muhammad (SAWS)
as a role model is as follows: "Verily in the messenger of Allah you have a good example for him
who looks unto Allah and the Last Day, and remembers Allah much."(Al-Ahzab:33:21)
https://www.youtube.com/watch?v=lqvtmMdHeZc

"Verily in the messenger of Allah you have a good example for him who looks unto Allah and the
Last Day, and remembers Allah much."
The Arabic word ‘USWA’ (example) in the original verse means example or model that should be
obeyed and followed. A person who follows another person's lead imitates that person; they follow
their attitude and style. That is to say, they identify themselves with that person. In terms of Islamic
faith, uswa, that is to say being an example or a role model, is an attribute that is found in those
who possess goodness, beauty and righteousness. This verse shows the importance of Prophet
Muhammad's Sunnah in the lives of Muslims. As a matter of fact, the Quran clearly states that
Prophet Muhammad has a superior character and demonstrates an exemplary life style.
If one accepts that Islam is the final and perfect religion, then it would be inconsistent to not
consider the life of Prophet Muhammad as an example for the Muslim community or to not accept
his life as something that shapes and guides the daily lives of Muslims. For that reason, the life
style and personality of Prophet Muhammad, demonstrated during his Prophethood of 23 years,
includes very significant provisions and principles for the religious, political, social and moral life
of Muslim communities as a whole. The following hadith summarizes the statements found in the
Hadith:
"The best of speech is unquestionably the speech of Allah. That is the Book of Allah (the Quran).
The best of guidance is the guidance of Muhammad. Of all matters, the most evil of things are
those which are newly-invented (in religion), and every innovation is a deviation, and every
deviation leads people to Hell".

THE SUNNAH AND PROPHET MUHAMMAD'S STATUS AS ROLE MODEL

Islamic scholars state that the terms sabeel (road), sirat al-mustaqim (straight path) and uswa al-
hasana (best of examples), which are mentioned in the Holy Quran, in the hadiths of Prophet
Muhammad (peace be upon him), and in the words of his Companions, are words and terms that
represent the concept of the Sunnah. All these terms indicate the path to be followed and the model
to be taken as an example. The name of this road is the Sunnah, and it is collectively followed by
the Companions of Prophet Muhammad and the believers.
Johann Fücck, who mentions the great cultural unity that was accomplished by Islam, believes that
the reason for this is the Sunnah of Prophet Muhammad, who serves as a role model (al-uswatu'l-
Hasanah) for every Muslim; he concludes: "Sunnah forms the face of Islam and gives it the
characteristic features that we see all around the Islamic world." At this point, how the Quran
introduces and describes Prophet Muhammad and the status of the Prophet according to the Quran
is of great importance to us. As a matter of fact, all the characteristics of a person who is an example
and a role model must be known and thus their life can be examined in detail. The information on
this subject must be accurately passed on to the following generations. The life of the Prophet is
unique when looked at from this perspective.
The Quran repeats many times that Prophet Muhammad is neither superhuman nor a deity, but that
he is a human being. Prophet Muhammad verifies this truth over and over again. The conclusion
of scholars on this subject, which is also of great importance for the role model status of Prophet
Muhammad, is that every action of the Prophet is not necessarily related to necessity or good deed,
and often only represents a routine action. This is because the Prophet practiced routine, good, or
obligatory actions, but he never practiced sinful actions that are prohibited. If by mistake he
performed an action that was a minor sin, this mistake was criticized by Allah, thus making all
other actions valid as examples to be followed. All actions performed by Prophet Muhammad have
been examined, and if the indications show that this was an action performed to become close to
Allah, that action is followed, otherwise it is not necessary to follow it. If the action was a routine
action, people may perform it or not. This status as a role model is not only present in issues that
are considered compulsory, but also in fields that represent routine actions.

The exemplary and role model status of the Prophet have a quality that covers all types of Sunnah.
Each type of Sunnah is right and there is no place for superstition in them. The role model status
of the Prophet is not limited to merely worshipping or actions that are a compulsory part of the
religion, a requirement, or examples of good morals. The Sunnah descriptions given by the hadith
researchers are in line with the verses found in the Quran about his role model status and the orders
and advice he gives in the Sunnah context; it is according to all these factors that general opinion
is formed. "The Sunnah, whether it constitutes a base for a provision or not, are all the words,
actions, teachings, characteristics, examples of the morality and personality of Prophet
Muhammad."
Within the hierarchal evidence in Islam, Sunnah ranks as the second most significant aspect after
the Quran. The term Sunnah used within the hadith of the Prophet and the words of the
Companions and followers of the Prophet indicates collective deeds and involves every part of
life, such as faith, worship, morality and ethics.
The fortification that was necessary to the Islamic ideal was provided by the Sunnah. Once the
views were solidified and the ideals were achieved, the Sunnah turned the theory into a reality.
The values of Islam were formulated and perpetuated in this way. Prophet Muhammad's practices
for worshipping Allah took on the form of the application of the Sunnah. This form of worship,
which continued during the last twenty-two years of his life, guided the believers even after his
death. Contemplating the Sunnah of the Prophet and applying it supports the connection between
the Prophet's ability to perceive, his attitude, thought, life and history.
This is the reason why the Sunnah of the Prophet Muhammad have become an instructor for
millions of people.
Sunnah materials are classified under four groups, each one of which forms an image of Prophet
Muhammad in the minds of Muslims:
The principles related to those practices that describe the Prophet as a worshipper of and believer
in Allah,
The texts related to the missions of Prophet Muhammad which make contact with and call people
to the new reality, yet make it clear that he is a human being who only lives for his own mission,
The principles related to the aspects of Prophet Muhammad as a human, husband, father, relative
and friend.
The principles concerning Prophet Muhammad's leadership within the state administration, at the
battle-ground, at the market place, at school or in the masjid.
Each and every one of these principles is an indication that reflects the comprehensive extent of
his exemplary, role-model status and his ability to provide guidance.
The following principles might be mentioned when discussing Prophet Muhammad as an example
for adherence to the Sunnah:

The path to deliverance from excess and instability can be achieved by following the Sunnah. The
applications stemming from the differences in Sunnah are not perceived as areas of conflict.
We should evaluate the validity and invalidity of our own opinions, thoughts and practices
according to the Quran and the Sunnah.
The perception of some people of the Sunnah consists only in the physical aspect. For instance,
such people think that the most important thing is to trim the beard and moustache and the
cleanliness of clothes, etc. Such people claim that they are applying the Sunnah in their lives; yet
they forget and ignore the other significant parts of the Sunnah. In reality, issues like affection,
moderation, clemency, fear, hope, chastity, compassion, generosity and the reflection of these in
life are more important and have higher priorities.
While speaking of certain issues, some of us consider randomly reading from the Quran and the
hadith as a form of devotion to the Quran and Sunnah. Without understanding the significance of
the Quran and Sunnah, without following this path, without abiding by the contents of these two
cornerstones, without directing our lives by the light of these principles, what does reading the
Quran and hadith truly mean? Obeying the Sunnah with the correct attitudes is more effective and
accurate in approaching true Islam than merely uttering words.
MORALITY AND THE PROPHET'S STATUS AS A ROLE MODEL
A person cannot be considered to be a role model sent to guide people and at the same time be a
person who commits deeds that are against the will of Allah. For this reason, all the prophets have
been granted with a particular high-moral quality. They never intentionally or deliberately acted
against the consent of Allah. The mistakes that they made and the faults which stemmed from
forgetfulness caused Allah to remind or warn them. These mistakes and faults are not reflected to
the people as an aspect of their status as role model. Prophet Muhammad (SAWS) committed no
mistakes that would harm the conveyance of the Quran and this is proven in the Holy Quran and
is agreed upon by Muslim community. Those who accept that it was possible for Prophet
Muhammad to make mistakes believe that in such cases he was immediately warned and corrected
by Allah. No Muslim doubts the fact that Prophet Muhammad was free from faults in the
conveyance of the Shariah (Islamic law) and that his conveyance was dependent on the revelation
imparted unto him by Allah. According to the generally accepted perceptions and approaches, the
Sunnah put forward by Prophet Muhammad resulted from orders found in the revelations. It is
understood from the verses of the Quran and the qualities granted to the Prophet by Allah that the
revelations imparted to him do not only consist of the Holy Quran. Many verses in the Quran
clearly state that each word and behavior of the Holy Prophet is proof of the existence of Allah.
It is clear that the revelations were all conveyed accurately to the Muslims, and that those types of
Sunnah that are attributed as being free of faults in the Quran are valid guides and examples that
are relevant at all times. However, it is not possible to say that the level of importance for each of
these types of Sunnah is the same. As a result, from the very start Islamic scholars have drawn
attention to the differences between the Sunnah.

THE PROPHET'S STATUS AS A ROLE MODEL AND THE PRACTICES OF THE

COMPANIONS
The verses in the Quran that command belief in, obedience to, conformity with and submission to
the Holy Prophet are unambiguously clear. Prophet Muhammad (pbuh) invited the believers to
obey him, to devote themselves to the Sunnah and to abstain from incorrect actions. In such
conditions, if we want to witness the practices of the Prophet, we must look at the lives of the
Companions. There are many clear accounts that provide us with adequate materials on this issue.
As the revelations related to faith, obedience and submission were imparted to the Prophet, the
Companions did not consider performing any practice without his permission or confirmation. At
the same time, if the ruling of the Prophet was on something related to worldly issues, the
Companions asked him how and why this was; when a ruling on religious issues was required,
they would speak to him about the points revealed by the ruling; when it was a ruling imparted to
Muhammad by Allah, they would ask him in order to understand its purpose and try to understand
the truth. None of these questionings implies opposition to the Prophet; on the contrary it is known
that the Companions adapted and implemented some of the attitudes of the Prophet without asking
or knowing the reasons. What these actions do imply is that in Islam to ask questions and to
understand the reason why something has been commanded is permitted, and even encouraged.
There were times when the Companions understood the rulings in the Quran and the Sunnah in a
way that was not intended and practiced them in an incorrect manner; in such cases they were
corrected by Prophet Muhammad. Sometimes the Companions performed actions at their own
discretion which were later ruled to be incorrect and subsequently they were corrected by the
Prophet. All of these are examples of how strictly Prophet Muhammad trained his Companions,
who were deemed as the "exemplary generation"
Another important attitude of the Companions is the way in which they dealt with problems when
Prophet Muhammad was not available. They would seek the solution to the problem firstly in the
Holy Quran, secondly, if they could not find the solution there, they would turn to the Sunnah,
thirdly, if they found no answer there either, they would practice what they thought was the best
action. When they once again encountered the Prophet, they would state the matter and seek his
opinion; they would correct their faults if there were any. There is no instance that shows that the
Prophet's companions displayed an attitude that was opposed to the Sunnah of Prophet
Muhammad.
In conclusion:
The importance of the status of Prophet Muhammad as a role model is defined in the Holy Quran
and in the Sunnah; this constitutes one of the foremost practices for Muslims.
There is no disagreement among Muslims as to the fact that Prophet Muhammad constitutes the
best example with his morality, actions, words and other features.
It would not be correct to demote the Prophet's status as role model to a limited number of fields.
This status is related to all fields of life.
Prophet Muhammad's status as role model is important not only from the perspective of the
individual, but also from the social perspective. Its binding features and determination of methods
must be considered from these two perspectives.
Prophet Muhammad's status as role model and the validity of the Sunnah are not limited to his life
or to a certain time period. The Holy Quran and the notions of the Sunnah state this issue clearly,
and the fact that Muslim community practices his Sunnah is proof of this issue.
Prophet Muhammad's status as role model and the continuity of his Sunnah are the most important
components that provide a unifying force in the Muslim world.
It is important to study the lives of the Companions in order to understand and comprehend the
status of Prophet Muhammad as a role model.
______________________________________________________________________________
 Further enhancement of knowledge
https://www.youtube.com/watch?v=HynIzhSAS-g&ab_channel=PeopleofIslam
https://www.youtube.com/watch?v=yjipe4K0zhc&ab_channel=IslamTheUltimatePeace
https://www.youtube.com/watch?v=bD-9tEN89v4&ab_channel=YoungMuslims

______________________________________________

Persecution and difficulties faced by the Prophet & the

Muslims in Makkah

Q Write an account of the major difficulties encountered by the Prophet (saw)

and his followers in the years when they lived in Makkah.
Q Describe the difficulties faced by the followers of the Prophet (saw) in
Makkah.
Q Describe the main difficulties encountered by the Prophet (saw) himself
during his time in Makkah after his call to Prophethood.
Q Describe the persecution faced by the first Muslims in Makkah.

Prophet's Persecution (613-622): After three years of silent preaching, the Prophet (saw) invited
people to Islam openly. Prophet gave the message of Islam to Makkans at Safa hill. Makkans
rejected him and Abu Lahab used insulting language ad rejected the invitation to Islam.
Persecution started since that day. The wife of Abu Lahb, Ume Jamila used to throw rubbish and
thorny bushes on the way of the Prophet (saw). Prophet’s two daughters were in the Nikah of the
two sons of Abu Lahab but he compelled his sons to divorce them. Once, the pagans put a stomach
of camel on his back when he was in the prostration in Kaaba. Once a pagan put a cloth around his
neck and he could not breathe. The pagans tempted him to quit his mission. They offered Abu
Talib to give Mohammad (saw) wealth or marry any woman or the Lordship of Makkah. The
Insults, verbal abuses and whistling during the recitation of Quran was a routine matter.

In 617, he faced a boycott. He, his family and companions had to leave their homes and they lived
in a narrow valley outside Makkah (Shib e Abi Talib) for three years. During these years, they had
to suffer severe physical and financial troubles but Mohammad (saw) and the companions
remained steadfast and firm in their belief. In 620, Mohammad (saw) lost his tribal support after
the deaths of Abu Talib and Khadijah (ra). He was mocked badly when he told about the journey
of Mairaj. The new chief of Banu Hashim was Abu Lahab, the worst enemy of Islam. When the
Muslims started migrating to Madinah, they decided to kill the Prophet (saw) but Allah failed their
scheme.
Persecution of other Muslims: The treatment with the other Muslims was also very bad. Once Saad
bin Abi Waqas was trying to protect the Prophet (sw) when he was struck by a sword. Haris Ibn
Abi Hala was killed when he was trying to protect the Prophet (sw). Bilal (ra) was laid on the hot
sand and rock and a heavy stone was put on his chest. Abu Bakr (ra), a man of a high position, was
beaten so severely that he was about to die. Uthman (ra) was chained by his uncle because he was
not ready to avert. A lady Sumayyah (ra) was killed by Abu Jahl. In 615 and 616 AD, some
Muslims had to leave Makkah and they settled in Abyssinia but the Prophet (saw) did not go there.
During these years, Muslims could not worship in Kaaba. They also faced a business boycott
continuously. The persecution was not only physical but also economic. The poor Muslims were
not paid for their hard work. The rich and settled Mulims like Abu Bakr (r a) had to face non-
cooperation in trade. For example, Makkans used to sell their goods in less than the purchase price
in order to hurt Muslim traders.
______________________________________________________________________________

Persecution of Early Muslims

The great spiritual Holy Prophet of Islam started his Mission against immense difficulties and
conditions were toughest when compared to the other prophets. This clarion call to true Islam
took the slumbering men by surprise.

True to historic scenario, all stood up against him in an unwitting testimony to a rising divine
voice, for these are the ways of the material world that unless the Messenger of God faces a
volley of abuse, vile and scandalous attacks, the scenario is not complete.

He and his followers met strong persecution and opposition. He was forced to migrate and
hunted to be killed innumerable times, but he was protected and helped by God in miraculous
ways every time. Before his death his mission completed and the religion he bought was firmly
established all over Arabia and was rapidly spreading to other countries.

Now as Islam had begun to be propagated openly in Makkah, at which Quraish were much
perturbed and began to consider measures which should arrest its further progress. The
opposition of Quraish to Islam was nothing surprising. As the Holy Quran has said:

‘Alas for My creatures! Whenever a Messenger comes to them, they deride him and make fun of
him’ (36:31).
The more exalted is the mission of a prophet, the greater is the opposition to him; as the Holy
Prophet, peace be on him, was raised at a time when the world was sunk in the deepest spiritual
darkness, he was bound to encounter greater opposition than any other prophet.

The following were the principal causes of the opposition of Quraish

to the Holy Prophet:

1. Quraish were devoted idol-worshippers and they held their idols in such honour that they
could not endure to hear a single derogatory word about them.

Unity of God Almighty – the basic doctrine of Islam. So their idols and their gods and their
goddesses were described in the Holy Quran as the fuel of hell: ‘Surely, you and that which you
worship beside Allah are destined to be the fuel of hell’ (21:99). Such severe condemnation had
greatly provoked Quraish who were united in their determination to wipe out Islam.

2. The customs and habits of the Arabs were sunk low. Adultery, liquor, gambling, plunder,
murder and all sorts of illicit practices were rife among them.

These were all condemned by Islam, and embracing Islam meant discarding all of them and
adopting a new mode of life. Quraish were not at all ready to do that.

3. The Arabs were very sensitive with regard to the good name of their fathers and took pride in
following in their footsteps, right or wrong. As is said in the Holy Quran: ‘When it is said to
them: Follow that which Allah has sent down; their response is: Indeed not. We shall follow in
the way of our fathers. But what if their fathers had no sense and were not rightly guided?’
(2:171)So they couldn’t follow this new clean teaching.

4. The Quraish were proud, arrogant people and did not consider anyone else his or her equal.
Slaves were particularly looked down upon and were harshly treated. On the other hand, Islam
sought to iron out all distinctions and to establish a universal brotherhood. It placed the master
and the slave at the same level vis-a-vis God. This was anathema to the chieftains of Quraish.

5. There were a large number of wealthy and influential people among Quraish. The Holy
Prophet, though he belonged to Quraish, was neither wealthy nor was he counted among the
leading personalities. The chiefs of Makkah were not prepared to follow someone who was not
of equal status with them. That is why they said: ‘Why has not this Quran been sent down to
some great man of the two cities, Makkah or Taif?’ (43:32)

Once the hostility of Quraish was aroused, the Muslims were subjected to all manner of
indignities, molestations and persecutions. Quraish were determined that the new doctrine must
be crushed, and its followers forced to abandon it.
In their opposition to the Holy Prophet, peace be on him, Quraish were hampered by the fact that
he enjoyed the protection of his uncle Abu Talib, and so long as that continued they could not
raise their hands against him without the risk of arousing inter-tribal conflict. Therefore, they
sent a delegation to Abu Talib to persuade him. But when Abu Talib said the same to
Muhammad (saw), He said: If these people were to place the sun on my right, and the moon on
my left, I would not desist from doing my duty. I shall persist in it till God enables me to
discharge it fully, or till I perish in the attempt.’Then The Quraish brought Ammarah bin Waleed
– one of the best young men of Quraish to Abu Talib in exchange for Prophet... His uncle denied
this too.

Persecution:

Muslims were laid out in the blazing sun. Burning stones were put on their chests; they were
dragged through the streets of Makkah like dead animals. They were shunned, and kept hungry
and thirsty. They were thrown into dungeons and their belongings were seized. Pregnant women
were thrown off camels – their inevitable deaths funding the cause of merriment.
Their cruelty reached such heights that the believers whipped; their limbs were tied to camels
which were then driven in opposite directions, rendering their bodies apart. The believers were cut
into pieces with swords and were pierced by arrows! Even the body of the Holy Prophet’s (saw)
uncle was cut and his liver was eaten raw in cannibal fashion.
The Prophet (saw) himself was stoned by ruffians and vagabonds and was chased and pelted by
urchins till the cobblestones of Taif ran red with his blood. And at the battle-ground of Uhud the
Prophet (saw) was seriously wounded. This bloodshed took place in the name of religion, because
Muslims said Rabbunallaha: Our Lord is Allah.
Few examples:

Uthman bin Affan of Banu Umayya was tied up with ropes and administered a severe beating to
him, which he bore with equanimity, without the least protest.

Zubair bin Awam of Banu Asad was rolled inside a length of matting and was tortured with
smoke. He endured the torture cheerfully and continued to affirm that having recognized the
truth, he would not denounce it.

Abdullah bin Masood of Hudhail was beaten up severely in the courtyard of the Ka’aba.
Abu Dhar Ghaffari was beaten up mercilessly too.
The weak and those held in bondage were persecuted brutally and savagely.
Labeenah was a female slave of Banu Adi. She would be beaten up mercilessly.
Another female slave was Zunairah of Banu Makhzoom. Abu Jahl beat her so cruelly that she lost
her eyesight.
Khabbab bin Arat was a freedman who practised as a blacksmith. On one occasion he was seized
and was forcibly held down on his back upon the burning charcoal of his own forge till the fire
went out.
Ammar, his father Yassar and his mother Samayyah, were most mercilessly and savagely tortured
by Banu Makhzoom. Samayya died of wounds but Yassar survived.
The Holy Prophet himself, peace be on him, was molested in every possible way. They followed
him about and gave free rein to their tongues in uttering derisive and provocative slogans and
phrases. His neighbours threw stones into his house, scattered thorns outside his door and put foul
and evil-smelling substances inside the walls of his dwelling.
On one occasion, someone threw the entrails of a goat into his house.
On another occasion, when the Holy Prophet was engaged in Prayer and was in prostration in the
courtyard of the Ka’aba, someone, at the instigation of Abu Jahl, placed the entrails of a camel
over his shoulders. On hearing of this, one of his daughters came and removed them so that he
should be able to get up.
Once when he was engaged in Prayer near the Ka’aba, Utba bin Abi Mueet stepped up to him and,
winding a piece of cloth round his neck, began to squeeze it, whereby it became difficult for him
to breathe. Abu Bakr rescued him
When Abu Bakr proclaimed the Unity of God in the courtyard of the Ka’aba openly. The Quraish
set upon him fiercely, and maltreated him so mercilessly that when his fellow tribesmen intervened
and carried him to his house he was quite unconscious and his face was swollen.
The Holy Prophet was, however, assured of the ultimate triumph of Islam, and the revelations
vouchsafed to him during this period contained strong indications of the approach of such triumph.
He was, therefore, anxious that his striving in the cause of Allah and the propagation of Islam must
not slacken. Consequently, he now turned his attention more and more towards the Arab tribes.
The best way of conveying his message to them was to make an approach to them when they
resorted to Makkah and Mina on the occasion of the pilgrimage, or when they gathered together
on the occasion of certain festivals at Okaz, Majannah and Zul Majaz. In order to take full
advantage of these opportunities, he started visiting them repeatedly. He was sometimes
accompanied by Abu Bakr, or Ali, or Zaid bin Haritha. About nobody accepted him.

Further reading:
Islam: Beliefs & Teachings
Pg.89-90
Islamiyat for students
Pg.47-48