The Prophet in the Quran

The Policy of the Prophet It is generally believed that the way of the Prophet is always to follow the ideal path, rather than make concessions. But this notion is not all-embracing. When in search of practical methods, what is actually worthy of consideration is the situation and circumstances rather than an absolute ideal. The importance of idealism in Islam is no doubt as great as that of making concessions. But neither of these courses is superior to the other in any absolute sense. A study of seerah substantiates this point of view. The word ‘Azimat’ does not appear in the Quran in the sense of idealism as is generally believed. This word has been used in the Quran in the sense of persevering steadfastly, and for refraining from impulsive retaliation. It is never used in the sense of rushing headlong to confront the enemy at every provocation. This is borne out by the following verse: Have patience, then, as had the steadfast Messengers before you; and be in no haste about them. (The Quran, 46:35) Here, it is quite clear that the way of patience has been called the way of ‘Azimat’ That is to say, despite the provocation, persecution, and other antagonistic activities of opponents, the dayee has to exercise patience unconditionally, and to refrain completely from retaliatory activities. This is the way of patience – ­the way of resolve and courage. What does making a concession mean? It is not another name for cowardice or escapism. It is in actual fact a strategy, which is resorted to in order to open up better opportunities. In no way does it mean inaction. At the end of the Prophet’s stay in Makkah, armed enemies had surrounded the Prophet’s house with the avowed intention of killing him. Yet the Prophet did not confront them. Instead, what he did was to leave his home quietly, in the dead of night, and go away to Madinah. It was not as it might appear, escapism or the taking of an easy course. It was, in actual fact, adherence to a realistic rather than to an emotional plan. Seeking martyrdom on such occasions is not the ideal action, nor is it an act of bravery; it is indeed, an unwise, and futile act. That is why the Prophet scrupulously avoided unnecessary clashes so that he might continue his dawah mission all the more effectively. Islam does not call for beheadings; it calls rather for saving the head. Islam does not teach us to annihilate life; it teaches us rather to devote our lives to a good cause. Islam is a natural religion, with realism as one of its important teachings. The policy of the Prophet of Islam may well be termed a form of pragmatism. In this matter, Islam grants so many concessions that one can even resort to saying something which is not in accordance with the facts in order to save one’s life. Saving one’s life by some untrue utterance under compulsion is better than showing undue inflexibility and losing one’s life futilely as a result of uncalled for fervour for sticking to the “truth.”