GUIDANCE FROM
THE PROPHET’S LIFE
Dr. Michael Hart (born 1932), an American astrophysicist and author, ranked the Prophet of Islam as the most influential person in history in his book The 100: A Ranking of the Most Influential Persons in History. However, his true role was not that of a hero, but that of a social and spiritual leader. In this sense, it would be accurate to say that through his life, he revealed to people of all times the secret to true success. While he was undoubtedly the most successful individual, his life also stands as the highest example of how success can be achieved. This article briefly presents his biography from that perspective.
Starting with the Possible
When the Prophet of Islam began his divine mission, Arabia was facing various challenges. The Kaaba, which was originally a center of monotheism, had been turned into a center of tribal religions based on non-monotheistic practices. The Roman Empire and the Sassanian Empire had established political influence in the region. In society, crimes such as usury, moral corruption, and alcohol consumption were widespread.
Yet, the first command revealed to him in the Quran was not “Purify the Kaaba of idols,” nor “Fight the Romans and Persians,” nor even “Enforce God’s law on wrongdoers.” Instead, the very first instruction focused on reading and education: “Read! In the name of your Lord, who created: created man from a clot [of blood]. Read! Your Lord is the Most Bountiful One, who taught by the pen, taught man what he did not know.” (Quran, 96:1–5)
This, the very first revelation in Islam, shows that the Islamic approach is to begin with what is possible. Given the circumstances at the beginning of his mission, goals such as cleansing the sacred site, securing political independence, and enforcing laws may have seemed appealing, but they were not practically achievable. However, beginning with education and spreading the message was entirely within reach. Guided by God, the Prophet set aside what was impossible and began Islamic work by focusing on what was possible. There is a well-known saying in English: “Politics is the art of the possible.” I would say that the Islamic approach to action is to begin with what is non-confrontational: “The prophetic way of beginning is to begin from the possible.”
Ease Within Hardship
When the Prophet of Islam and his early companions initiated a revival of Prophet Abraham’s mission in Makkah, they encountered intense opposition from the people of Makkah—who were themselves descendants of Abraham. It seemed as though Makkah had become a place of constant hardship for Islam. At that time, the law of nature established by God in this world was conveyed to them through the Quran: “So, surely with every hardship there is ease; surely, with every hardship there is ease.” (Quran, 94:5–6)
This highlights a crucial aspect of the Prophet’s method for achieving success. It shows that God’s law of nature in this world is such that it is never solely a place of hardship. Alongside every difficulty, there is always ease. In other words, even where there appears to be a disadvantage, opportunities are also present.
One example of this “ease within hardship” is that although there were opponents like Abu Jahl in Makkah, there were also individuals like Umar (the 2nd Caliph) who accepted the truth. If changing the external conditions of the Kaaba was difficult at that time, it was still possible to bring about inner change in people’s hearts. Similarly, the early challenges faced by Muslims in Arabia became a source of awakening for their inner potential—so much so that, in the words of Margoliouth, each one of them became a hero.
This lesson from the Prophet’s life teaches Muslims that when they are faced with difficulties, they must firmly believe that within those very circumstances, opportunities exist. Instead of focusing on their problems, they should identify these opportunities and use them to move their history forward.
Hijrah: Changing the Place of Action
The situation for the Prophet of Islam in Makkah became increasingly severe, eventually reaching the point where his opponents decided to assassinate him. At that moment, instead of adopting a confrontational response, he left Makkah for Madinah—an event known as the Hijrah.
This migration was not merely a departure from one’s homeland; rather, it was a deliberate and strategic decision. It can best be described as changing the place of action. When the Prophet found Makkah to be an unworkable environment, he chose Madinah as a new base from which to continue his mission.
This establishes a principle: when people in one place oppose the mission with extreme resistance, it is unwise for Muslims to remain there and risk being destroyed in conflict. Instead, they should look for a more favourable setting where they can carry on their Islamic efforts. This approach not only ensures the survival of the mission but also carries the potential that, after achieving stability in a “Madinah,” they may eventually influence even a “Makkah.”
Trusting Human Nature
The Prophet of Islam and his companions repeatedly faced harsh treatment from people, including provocative insults, stone-throwing, and deliberate obstacles placed in their path. At that point, the Quran instructed them to respond to evil with good. The verse stated: “Repel evil with what is better; then you will see that one who was once your enemy has become your dearest friend.” (Quran, 41:34)
This guidance reveals an important truth: no matter how strongly someone appears to be an opponent or enemy, the nature created by God still exists within them. Human nature is inherently inclined toward truth. In other words, every apparent enemy holds a hidden friend within. If you are advocating truth, you must firmly believe that a counterpart to your message already exists in the heart of the other person.
The most reliable way to uncover this hidden friend is to respond to negative behaviour with positive conduct. Your kindness softens their hostility, revealing the friend beneath the surface. It is historically recorded that in the early period of Islam, thousands of people followed Islam because of this very principle.
For example, a Bedouin once approached the Prophet with the intention to harm him while he was alone and raised his sword to kill. However, the Prophet overpowered him and forgave him. This act had such a profound impact on the Bedouin that he immediately became an ardent follower of the Prophet. (Al-Mu‘jam Al-Awsat by Al-Tabarani, Hadith No. 9112) Many such incidents occurred during that time and are well-documented in historical records.
Turning Opposition into Opportunity
When the Prophet of Islam left his homeland and migrated to Madinah to avoid confrontation, the people of Makkah became even more enraged. Determined to eliminate his mission entirely, they launched an attack at Badr—a location about 130 kilometers (81 miles) from Makkah and around 310 kilometers (193 miles) northwest of Madinah. However, the Quraysh were defeated, and seventy of their men were taken captive.
Many of these captives were educated individuals. The Prophet of Islam declared that any prisoner who taught ten children in Madinah to read and write would earn his freedom as ransom and be released. (Musnad Ahmad, Hadith No. 2216) This marked the establishment of the first school in Islamic history—unique in that it had Muslim students but was staffed entirely by teachers from the former opposing group.
The Power of Peace
An essential lesson from the life of the Prophet of Islam is that the power of peace is greater than the power of violence. Throughout his life, the Prophet consistently relied on this peaceful force more than any other means. For example, when Makkah was conquered, those very individuals who had persecuted him, forced him into exile, waged wars against him, and caused him great harm were brought before him.
These individuals could rightly be considered war criminals. The common practice at that time was for victors to execute such offenders. However, the Prophet did not even utter a word of rebuke. Instead, he simply announced, “Go, you are all free.” (Seerah Ibn Hisham, Vol. 2, p. 412)
This was a deliberate use of the power of peace instead of violence. It meant winning people over by appealing to their conscience and hearts rather than through force. The result of this highly moral approach, as one narrator describes, was that when these individuals emerged from the Sacred Mosque, it was as if they had risen from their graves. Soon afterward, they became true followers of the Prophet of Islam, willingly. (Al-Sunan al-Kubra by al-Bayhaqi, Hadith No. 18275)
The Principle of the Third Option
During the later period of the Prophet of Islam, a battle took place between the Muslims and the Romans in present-day Jordan, known as the Battle of Mu’tah. Within a few days of fighting, twelve Companions of the Prophet lost their lives. During the battle, Khalid ibn al-Walid—a well-known Companion—was chosen by the Muslim forces as their commander. Assessing the situation, Khalid realized that the Muslim army, just three thousand strong, was facing a Roman force of two hundred thousand. In view of this overwhelming imbalance, he decided to withdraw from the battlefield rather than engage in direct confrontation.
When Khalid and his troops returned to Madinah, some people greeted them by calling them “runaways.” At that moment, the Prophet of Islam clarified: “They are not those who fled; rather, they are those who will return to engage again.” (Seerah Ibn Hisham, Vol. 2, p. 382)
Those who criticized Khalid’s decision viewed the situation in black and white. In their minds, there were only two options: either to fight bravely or to retreat in disgrace. Since retreat was seen negatively, they believed the Muslims should have remained on the battlefield, even if it meant dying to the last man.
At this critical juncture, the Prophet introduced a third option: withdrawing not out of fear, but to prepare more effectively for the future. Khalid ibn al-Walid’s return from Mu’tah was not an act of cowardice, but a strategic decision aligned with this third approach. History later confirmed the wisdom of this move when, just three years later, Muslims under the leadership of Usama ibn Zayd advanced again toward the Roman border with better preparation—and achieved remarkable success.
Changing the Field of Action
After the Prophet of Islam migrated from Makkah to Madinah, the leaders of Makkah did not cease their hostilities. They launched an organized campaign against him, leading to several military encounters. However, a decisive victory through warfare did not materialize.
Subsequently, the Prophet entered into an agreement with the people of Makkah, famously known as the Treaty of Hudaybiyyah—a ten-year peace treaty between the two parties. Through this treaty, the Prophet effectively changed the battlefield. Previously, both sides had engaged in armed conflict; now, their contest shifted to the ideological arena. Following the treaty, extensive interaction began between the two sides. During these interactions, the ideological superiority of Islam naturally became evident. Consequently, large numbers of people began following Islam willingly. The number of Muslims steadily increased, while their opponents steadily diminished, leading to a peaceful victory through public support rather than further warfare.
The lesson from this example of the Prophet is clear: if a contest in one domain proves unproductive, it should be redirected strategically to a more conducive arena—one where Muslims can channel their energies more effectively and constructively.
The Principle of Gradualism
In Sahih al-Bukhari, Aisha narrates that when the Quran was initially revealed, the first verses mentioned Paradise and Hell. It was only later—about fifteen years after hearts had softened—that commands forbidding adultery and alcohol were revealed. Aisha remarked that if these prohibitions had come at the very start, the Arabs would have responded defiantly: “We will never abandon adultery; we will never abandon alcohol.” (Sahih al-Bukhari, Hadith No. 4993)
This narration clearly illustrates that the implementation of Islamic teachings follows the principle of acceptance and gradualism. Hearts must first be prepared, creating willingness and readiness among people. Only afterward can practical implementation follow. Implementing religious laws through force and coercion—by means of whips or guns—can never succeed. If someone tries to enforce religious law on an unprepared society solely through power and coercion, they would be acting against the method of the Prophet of Islam. History clearly shows that no true success is possible by violating the Prophet’s approach.
Pragmatism Instead of Idealism
One important principle from the life of the Prophet of Islam was that, regarding one’s personal conduct, one should strive for idealism; but when dealing with others, one should be willing to accept pragmatic solutions. This was a key aspect of the Prophet’s practice, consistently demonstrated throughout his life.
When the Treaty of Hudaybiyyah was being drawn up between the Prophet and the Quraysh, he dictated these words: “This is the agreement upon which Muhammad, the Messenger of God, has agreed.” The representative of the Quraysh objected, saying, “We do not accept you as the Messenger of God. Therefore, instead of writing ‘Messenger of God,’ write ‘Muhammad son of Abdullah.’” The Prophet realized that if he insisted on keeping the phrase “Messenger of God,” the peace agreement would not be possible. Thus, he erased the words “Messenger of God” from the document and instead wrote got written: “Muhammad son of Abdullah.” (Musnad Ahmad, Hadith No. 3187)
This pragmatic approach was crucial in achieving the remarkable success the Prophet attained in Arabia. We live in a world filled with diverse people, each with the freedom to choose their own path. In such a reality, achieving substantial success is impossible without adopting pragmatic approaches in practical matters.
Accepting pragmatic solutions is not a compromise of ideals; rather, it is a reflection of realism—and realism is the key to achieving success in this world.
The Need for Insight
The Quran states, “You have indeed in the Prophet of God a good example.” (33:21) On the surface, this seems straightforward; however, truly following the Prophet’s example requires profound insight. Without such insight, a person might outwardly invoke the Quran or the Prophet’s example, but in reality, their actions would have no genuine connection to either.
The reason for this is that the Prophet’s example is not singular or simplistic; rather, it encompasses multiple dimensions. For instance, biographies show that during the thirteen years the Prophet lived in Makkah, he never attempted to remove the idols placed in the Kaaba. Yet, we read about the same Prophet ordering the removal and destruction of these idols immediately after the conquest of Makkah. Similarly, we observe that when opponents surrounded his house in Makkah, armed with swords, he chose to quietly migrate to Madinah. Conversely, we find him facing these very opponents in battle at Uhud, fighting alongside his companions.
These diverse examples from the Prophet’s life clearly show that to correctly follow his example, one must have the wisdom and insight to understand which action suits which circumstance. Without this discernment, a person might claim to follow the Prophet’s example, but in reality, they would be far removed from his true practice.
Someone who lacks insight into the prophetic example will mistakenly quote verses about combat when patience is required, will talk about armed struggle when peaceful preaching is necessary, and will advocate war when circumstances call for reconciliation.
Undoubtedly, the life of the Prophet of Islam offers a powerful and comprehensive example. However, this model truly benefits only those who approach it with the utmost sincerity — not those who seek to bend it to fit their personal desires. Instead, they align their choices with the broader principles reflected in his life, consciously adapting themselves to that standard and consistently turning to it for guidance in their actions.
