To Pray For Those Who Stone Us

In today's world, Islam and its adherents find themselves frequent targets of discomforting attacks, insults, and false accusations. Most prominently, these are disseminated through social media, an unchecked and unregulated space open to anyone with internet access. As people with deep religious sensitivities, we voice our protests and retaliate against these onslaughts through the same platforms. Regrettably, our responses often express hostility toward the sinner rather than the sin.

The uninformed audacity and hostility aimed at Islam and Muslims with a provocative and belittling tone on social media platforms is all too commonplace today. Certain circles seize every opportunity to launch their long-accumulated stones at Muslims, masking their actions as political. We can only pray for an auspicious outcome in which they realize their mistakes and turn over a new leaf.

The Year of Sorrow

In Islamic history, the tenth year of Prophet Muhammad's prophethood is referred to as the “Year of Sorrow.” The Prophet (sallallahu alayhi wa sallam) faced the darkest and most challenging days of his life during this period. Initially, with the demise of his uncle Abu Talib, the head of the Hashimite tribe who provided him shelter, he became an open target for polytheists. Days later, the "sayyidatun nisa - master of women," our mother Khadijah, passed away, leaving the Prophet (sallallahu alayhi wa sallam) alone in his home.

Although the Prophet's (sallallahu alayhi wa sallam) sorrow during that year is largely associated with these two significant losses, it was not solely confined to them. This year also marked the incident where he was stoned until blood seeped from his blessed feet.

Despite ten years of his prophethood, the Muslims in Makkah remained a small and weak minority. The obstinacy and tyranny of the Makkan polytheists could not be overcome. The Prophet (sallallahu alayhi wa sallam) decided to continue his invitation to Islam in cities outside Makkah. Accompanied by his freed slave and adopted son, Zaid bin Haritha (radiyallahu anh), they initially headed to Taif, the homeland of the Thaqif tribe. 

After a long and strenuous journey, they spent ten days in Taif, meeting with the leaders of the Thaqif tribe, inviting them to embrace Islam and assist the Muslims. The affluent Taif dwellers arrogantly and rudely rejected the Prophet's invitation and even went beyond mere rejection. They sent a mob composed of their children and the rabble to stone the Prophet (sallallahu alayhi wa sallam) and his stepson Zaid as they left Taif. The ill-treatment, distress, and sorrow the Prophet experienced in Taif was so severe that he later stated it was more agonizing than what he faced during the Battle of Uhud.

The Battle of Uhud ended with the polytheists' victory, with seventy famous companions, including Hamza (radiyallahu anh), falling as martyrs. The Prophet was injured, and the Muslims briefly fell into despair. Nevertheless, the Prophet of Mercy (sallallahu alayhi wa sallam) still found compassion for the people of Taif, who subjected him to an ordeal even more distressing than Uhud. Yet, due to his incredible mercy, he refused to agree to their damnation.

His Exemplary Attitude

The Prophet (sallallahu alayhi wa sallam), while returning to Makkah with his companion after the hateful storm they endured at the outskirts of Taif, related an incident to our mother Aisha (radiyallahu anha): "On my return journey at Qarn as-Sa’alib, when I rested and regained some strength, I saw Jibril in a cloud shading me, accompanied by another angel. He said, ‘Allah has sent the angel of mountains with me to execute your command against those who mistreated you.’ After Jibril's words, the angel of mountains greeted me, pointing to the Abu Qubays and Al-Ahmar mountains around and said, 'O Muhammad! If you wish, I can crush the people of Taif between these two mountains.' But I said, 'No, I do not want this. I pray to my Lord to raise from their descendants those who will worship Him alone and not associate anything with Him."

The Prophet (sallallahu alayhi wa sallam) displayed this forbearing and forgiving attitude even during the unsuccessful siege of Taif in the eighth year after the Hijrah. The Thaqif tribe had amplified its hostility towards Islam over ten years, siding with the Makkan polytheists every time and offering refuge to poets who mocked the Prophet (sallallahu alayhi wa sallam) and Muslims. It was time to dismantle this citadel of disbelief.

The Prophet (sallallahu alayhi wa sallam), with his army, besieged the city, calling on the people of Taif to surrender. However, they refused. The city was fortified with formidable walls, and they had stockpiled enough provisions to sustain a long siege. Despite their month-long effort, the Muslims could not breach the walls. With the sacred months approaching, the siege was lifted. On their way back, the Muslim warriors, upset by the hardships they faced and the martyrs they lost, asked the Prophet to curse the people of Taif. However, he raised his hands and prayed: "Oh Allah! Guide the Thaqif, and bring them to us (as Muslims)!"

Succumbing to Anger

In the course of our human journey, it is not for us to compare our tribulations with those of the Prophet Muhammad (sallallahu alayhi wa sallam), regardless of the nature or intensity of our afflictions as Muslims. Our aim, when subjected to the brunt of stones cast by faithless or ignorant adversaries, is to remember the exemplary conduct of the Prophet (sallallahu alayhi wa sallam). His reaction to those who threw stones at him was akin to offering a rose in return. His merciful disposition towards his detractors was not exclusive to the people of Taif; there are countless similar examples. The Prophet (sallallahu alayhi wa sallam), who was viciously attacked and wounded at Uhud, prayed for his assailants, "O Allah, forgive my people, for they know not what they do." (Muslim, Jihad, 104)

As we've previously noted, in this age, the attacks, slurs, and false accusations aimed at Islam and Muslims primarily occur via social media, a lawless arena where anyone can wield influence. Due to our religious sensitivities, we respond to these affronts using the same platform. Unfortunately, in doing so, we often display animosity towards the sinner, not the sin.

Often, our language, embittered with palpable anger, can obscure the truths we wish to convey. In attempting to refute, we inadvertently contribute to the spread of vile slander, misinformation, and insidious machinations. Instances arise where, departing from decorum, we respond to crude insults with equally unseemly behaviors. We engage in futile debates with clearly ignorant individuals, flouting the commands and counsel of our religion to the contrary. In these quarrels, the objective of proving oneself right or defeating the opponent can lead us to interpret some words or actions by our detractors in an unfavorable light that distorts their true intention and makes them appear as enemies of Islam, even when alternative interpretations might exist.

The Better Way

However, this matter calls for the preservation of our basic tenets and a particular emphasis on subtleties. The vast majority of those who stone us and our values today, for instance, are not polytheists.

Indeed, we are duty-bound to counter every wrong, every evil we witness. Yet this obligation requires expressing correction in an appropriate language within the confines of Islamic standards. This is essential, as our aim should be as much to protect society as to purify those who perpetrate these wrongs or evils.

It is undoubtedly just to retaliate proportionately against assaults and reprimand those who overstep boundaries. However, what's even more commendable than exercising this right, regardless of how profoundly our hearts might ache, is to continue emulating the Prophet Muhammad (sallallahu alayhi wa sallam), for he is the "beautiful role model," the "uswatun hasanah," not only in this matter but in every aspect of life.

Ali Yurtgezen