Islam has spread much more quickly than the other religions all over the world. The question is how this has happened? And it becomes more important when we consider the situation in which Prophet Muhammad (PBUH&HP) emerged.

He (PBUH&HP) invited people to Islam while he did not have any wealth or position and even when his family opposed him; except his wife, Lady Khadija (AS), and his cousin, Imam Ali (AS). Several factors were involved which we will discuss in a series of articles. Here, the focus is on how pleasant characteristics of Prophet Muhammad (PBUH&HP) helped Islam to become well known throughout the world.

The Quran confirms the impact of Prophet Muhammad’s (PBUH&HP) behavior 

In the Quran it is emphasized that the morals and attitude of Prophet Muhammad (PBUH) was one of the factors which attracted people to Islam: “had you been harsh and hard-hearted, they (people) would have surely scattered from around you” (3:159). This pleasant behavior of the Prophet (PBUH&HP) which made people inclined to him and Islam is known to be due to the God’s mercy over him (PBUH&HP) (3:159).

Indulgent in Personal Affairs, Severe in People’s Rights

Prophet Muhammad (PBUH&HP) was forgiving towards those who had bothered him or even insulted him. It is narrated that once, a Jew accused Prophet (PBUHHP) of owing him some money and insisted on paying him back immediately. Prophet (PBUH&HP) told him gently that he had made a mistake, but the man repeated his claim and suddenly assaulted the Prophet (PBUH&HP). The companions of Prophet (PBUH&HP) came to interfere, but he (PBUH&HP) said: “I know how to deal with my friend.” He (PBUH&HP) behaved very nicely such that the man acknowledged that this behavior is only expected from a prophet and he declared his belief and embraced Islam right there. 

However, he (PBUH&HP) was very serious about applying Islamic regulations or others’ rights. It is narrated that a woman from Quraysh [i] had stolen something; she confessed and had to be punished. Many people, including her family, interfered to change the Prophet’s mind and to stop her punishment. Prophet (PBUH) told people that they had meddled because she was from a famous family, but there is no exception to Islamic rules. 

Taking Advice from Others

To provide an exemplary leader for others, to train people to act alike, to valorize his companions and to convince people to follow his instructions, Prophet (PBUH) used to take advice. Of course, in the end, he (PBUH&HP) was the one who decided and made firm decisions: “consult them on the matter. And when you have decided, then rely upon Allah” (3:159).

Advertising and Inviting to Islam with Wisdom and Affection by Prophet Muhammad (PBUH&HP)

“Invite (mankind) to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better” (16:125). Unlike what is advertised against Islam, Prophet Muhammad (PBUHHP) never forced people or threatened them to accept Islam.

On the contrary, following the advice of the Quran, he promoted Islam with kindness, fairness, and wisdom. Instead of humiliating and discriminating non-Muslims, or being harsh and fierce, he used rational argument and discussion which also improved their rationality and thinking power [1]. This followed the fact that embracing Islam should be according to the personal perception and understanding and it cannot be based on the imitation [2].

Notes:
[i]A mercantile tribe that historically inhabited and controlled Mecca and Ka'aba.

References:

1. Spreading Islam 

Backbiting is highly forbidden in Islam and is considered as a major sin. By speaking behind the back of others, people might deliberately spoil the dignity of each other, and in Islam, nothing is far more valuable than the honour of a human being. It is narrated from Prophet Muhammad (PBUH & HP) that during the miraculous night journey (Mi’raj) [i] that he (PBUH & HP) had, he (PBUH & HP) passed a group of people in hell who were scratching their own faces with nail. He (PBUH & HP) asked who they were. It was said that, those were the ones who used to backbite and dishonour others [1]. This punishment, besides others, was due to the fact that backbiting destroys the face of others and misrepresents them, hence, the backbiters scratched their faces which caused them to look more monstrous and nasty.   Let’s see what Islam’s definition of backbiting, its conditions, types, consequences, etc is.

Meaning of Backbiting in Islam

According to Prophet Muhammad (PBUH & HP), backbiting is to mention and scold someone behind his back which is unpleasant and unkind to him/her [2]. It can be about his/her physical appearance, body, origin, character, deeds, or possessions like clothes, home, children or spouse. 
Notice that there is a delicate difference between backbiting and slander. According to Imam Sadiq (AS), backbiting is to reveal something about your Muslim brother which Allah Almighty has concealed. But, revealing which is apparent such as being irascible or hasty is not considered as backbiting. But, slander is to attribute something to someone which is basically wrong [3]. 

The conditions to consider an act or a saying as backbiting

Not every act or saying about another person is backbiting. Backbiting is:

•    If someone talks about the apparent and obvious characteristics of another person, it won’t be backbiting anymore, unless he\she intends to mock and deride that person. Hence, revealing the hidden defects of someone else is considered as backbiting whatever the intention is, but, talking about the obvious defects is considered as backbiting if one aims to reproach;

•    When someone reveals the “defects” of someone else, but revealing the “strong points” of another person won’t be backbiting anymore;   

•    If the deficiency attributed to another person is unpleasant and blamed by everyone else;

•    If one aims to dishonour another person by revealing his\her defects;

•    And, if there is someone else who listens to or hears what is said about another person. It means that if one reviews someone’s defects by him\herself alone, it is not backbiting.

Backbiting is disapproved in Islam

Backbiting is so denounced in Islam that it is said: “Whoever dies while he had repented from backbiting, he\she will be the last who enters Heaven. And, whoever dies while have kept on backbiting, he\she will be the first who enters the Hell [4]! 

In another narration, backbiting is compared to leprosy disease. It is said that backbiting ruins one’s faith much faster than leprosy disease ruins his\her body [5]. In surat Hujurat it is said: “O you who have faith! ... do not spy on or backbite one another. Will any of you love to eat the flesh of his dead brother? You would hate it. And be wary of Allah ...” (49:12).

Types of Backbiting

Backbiting is “mentioning” someone’s deficiency behind his\her back. Accordingly, the types of backbiting are:

•    By words: it is the most common type of backbiting. It means one “speaks” about another person’s defect;

•    By writing: if someone writes down the imperfection of someone else such that others can read it, too, the cartoons drawn to mock a personality or using someone’ pet phrase in order to make fun of him\her    ; 

•    By act: if one reveals other person’s defect to someone else by showing or imitating it;

•    By indirect words: like saying that “how lucky we are that we don’t have such  a stingy partner!”;

•    By gesture: like revealing one’s defect by a special movement of hand, head, eyes, etc. 

Now that we found out how much backbiting is disapproved in Islam and what it is consists of, we need to find out its consequences, the way to prevent ourselves or others from backbiting, etc. Follow us on the second part of this topic to find the answers.

[i] The Mi’raj refers to the materialistic journey of the prophet Muhammad (PBUH & HP) from Mecca to Jerusalem, and from there, to the skies and back home again. That was during this journey that he (PBUH & HP) saw heaven and hell. For more details see: https://www.islamquest.net/en/archive/fa6152

References:

1. Mirza Hussain Nouri, “Mustadrak al-Wasa’il”, vol. 9, p. 119.  
2. M. Naraqi, “Mi’raj al-Sa’sah”, p. 447.
3. Shaykh al-Kolayni, “al-Kafi”, vol. 2, No. 7.
4. Mulla M. Faydh Kashani, “Al-Mahajjat al-Baydha' ”, vol. 5, p.252.
5. Shaykh al-Kolayni, “al-Kafi”, vol. 2, No. 1.