Such was the high standard of the character of the Holy Prophet(sa) even when dealing with the enemy, who had totally blockaded even the food and drink of the Muslim children just a short while ago. Discounting all that, he did not stop the soldiers belonging to the enemy who had come to get water from the spring, which was under his control because this would have been beneath the moral code. The biggest objection raised against Islam is that it was spread 'with the sword'. The people who had come for the water could have been put under duress for accessing the water and forced to accept their conditions. The pagans fought many battles in this manner. However, this is not what the Holy Prophet(sa) did. It could be said here that maybe this step was taken to gain favour to avoid war because the Muslims were in a weak position. However, this was not the case. The bloodthirsty tendencies of the pagans of Mecca towards the Muslims were common knowledge to all Muslims, therefore no one ever entertained this vain imagination in particular, there was no question that the Holy Prophet(sa) would be under such an illusion. He did so because he was the very personification of compassion and kindness who upheld human values; because it was him indeed who was to give the teaching to appreciate these values.
There is an incident of an enemy of Islam who had received the death penalty. Not only was he pardoned by the Holy Prophet(sa), he was also given the freedom to practice his own religion while staying among the Muslims. His story is as follows:
Ikramah, son of Abu Jahl, fought wars all his life with the Holy Prophet(sa). At the time of the victory of Mecca, despite the declaration of amnesty, he attacked some troops and caused bloodshed in the Ka’bah. It was for his war crimes that he had been given the death penalty. Since, at that time, no one could stand up to the Muslims, therefore, after the victory of Mecca, he ran off towards Yemen to save his life. His wife sought forgiveness for him from the Holy Prophet(sa) who most graciously pardoned him. She then followed her husband to fetch him back. Ikramah could not believe that he had been pardoned despite the fact that he had meted out such cruelty, killed so many Muslims and was fighting till the last day, how could he be forgiven? However, she somehow managed to convince him and brought him back. When Ikramah came in the presence of the Holy Prophet(sa) he wanted to have confirmation of his clemency. On his arrival the Holy Prophet(sa) made an amazing gesture of goodwill, and stood up as a mark of respect for him in his capacity as the leader of the enemy. On his asking he told Ikramah that he had indeed pardoned him. (Mu’atta’ Imam Malik, Kitabun-Nikah, Nikahul Mushriki Idha Aslamat zaujatuhu qablahu)
Ikramah inquired if his pardon was on the grounds that he stayed firm on his own faith? That he had not embraced Islam, and he still maintained his idolatrous stance, was he still forgiven? Confirmation of this by the Prophet moved Ikramah immensely and he cried out, 'O Muhammad! Certainly, you are extremely forbearing, compassionate and benevolent to your kindred.' Seeing the miracle of the supreme civility and act of kindness of the Holy Prophet(sa) Ikramah embraced Islam. (As-Siratul-Halbiyyah,Volume 3, p 109, Babu Dhikri Maghaziyati Sallallahu alaihi wasallam , Fathi Makkata Sharrafahallahu Ta‘ala, Printed in Beirut)
This is the manner in which Islam was spread; with excellent manners and with freedom of conscience and religion. The act of supreme civility and freedom of religion had a person like Ikramah smitten in a moment. The Holy Prophet(sa) had even afforded prisoners and slaves the freedom of religion, while maintaining that the propagation of Islam was in accordance with the Divine commandment to spread the teachings of Islam to those who did not know about it. The purpose behind it was to grant nearness of God to others, and it was done out of sympathy for others.
An incident about one of the prisoners is related as follows:
Sa’id bin Abi Sa’id narrates that he heard Hadrat Abu Huraira(ra) say that when the Holy Prophet(sa) sent an expedition to Najad, a person from the tribe of Banu Hanifa, named Thumamah bin Athal, was brought in as a prisoner. The Companions(ra) tied him to a pillar of the Prophet's(sa) Mosque. The Holy Prophet(sa) came to him and inquired, 'O Thumamah, what is your excuse or what do you think will be done with you?' He replied, 'I have a positive expectation. If you have me killed, you will be killing a murderer. If you show me goodwill, you will be, favouring a person who values kindness. If you want property you may have as much as you like.' His people could give property for him. The next day, the Holy Prophet(sa) again came by and asked Thumamah what did he wish? He replied that he had already said the previous day that if a favour was bestowed on him it would be a favour on a person who valued kindness. The Holy Prophet(sa) left him there. On the third day he returned and inquired, 'O Thumamah, What are your intentions?' He said that he had already said what he had to say. The Holy Prophet(sa) ordered that Thumamah be freed. Thumamah went to a nearby date orchard and bathed there, he re-entered the mosque and recited the Shahadah and said, 'O Muhammad by God I disliked your face the most in the world, but now it is so that your face is the most beloved to me. By God, I disliked your faith the most, but now it is so that my most beloved faith is the one you have brought. By God, I disliked your town the most, but now this is my most beloved town. Your horse-riders held me although I wanted to perform Umrah. What do you say about this?' The Holy Prophet(sa) gave him the glad-tiding, congratulated him for accepting Islam and ordered him to perform Umrah, saying that Allah would accept it. When he reached Mecca someone asked him if he had become a Sabian. He replied, 'No, I have believed in Muhammad(sa), Prophet of God and by God, now not even a grain of wheat shall come your way from Yamamah. (Sahih Bukhari, Kitabul-Maghazi, Babu Wafdi Bani Hanifah wa Hadithu Thumamah bin Athal)
Another tradition relates that he was either beaten up or an attempt was made to beat him on which he had said that no grain would come and this would not happen until permission was given by the Holy Prophet(sa). As a result, he went back to his people, and the grain export was stopped. The situation got quite bad. Eventually Abu Sufyan took a plea to the Holy Prophet(sa) saying that people were starving, and asked for some pity to be shown to his people. The Holy Prophet(sa) did not say you would only get the grain if you accepted Islam. Rather, he promptly sent a message to Thumamah to stop the embargo as it was cruel. The young, the elderly, the sick needed food and it should be available for them. (As-Siratul-Nabawiyyah, Ibni Hasham ’asru Thumamatabni Athalil Hanafiyyi wa Islamuhu - Khurujuhu Ila Makkata wa Qissatuhu Ma‘a Quraishin)
We see that it was not said to the prisoner, Thumamah, that you are in our control, accept Islam. Rather, he was treated well for three days and then the higher standards of treatment were established in that he was released. Thumamah too had the insight that as soon as he was given the freedom he presented himself for the subjugation of the Holy Prophet(sa) knowing full well that his worldly and spiritual welfare was indeed in this subjugation. Likewise, the Holy Prophet(sa) did not coerce a Jewish slave into doing what he wished just because he was under his authority. The man fell very ill and when the Prophet(sa) saw that his life was in danger he was concerned for his good ending. He was concerned that he should not depart this world without accepting the final Sharia of God, so that he may be forgiven by God. He went to visit him on his sick bed and asked him most affectionately to accept Islam.
Hadrat Anas(ra) narrates that:
The Holy Prophet(sa) had a Jewish slave who fell ill. The Holy Prophet(sa) went to visit him and asked him to accept Islam. Another tradition relates that he [the Jew] looked at his elders; anyhow, whether on being given the permission or of his own accord, he accepted Islam. (Sahih Bukhari, Kitabul-Jana’iz, Babu ’Idha aslamassabiyyu famata ... Hadith No. 1356)
This acceptance was certainly borne out of the loving and affectionate treatment given to this young man when he was a slave; he must have realised that certainly Islam was a true religion and that there was salvation in accepting it. He would have never imagined that an embodiment of affection and love such as the Holy Prophet(sa) was, would ever think of anything bad for him. Certainly, he was on the truth and always called others to what was the best, and always advised about what was the best. Such was the freedom that he had established and there can be no (other such) example of this in the world.
The Holy Prophet(sa) preferred freedom of conscience, freedom of religion, and freedom in life even before his claim to prophethood and he disliked slavery. When after marriage Hadrat Khadjah(ra) handed over all her property and her slaves to him, he said to her that if she was giving it all to him, it would all be at his disposal to do as he pleased. She said that is why she was giving these to him. He said he would free the slaves. She replied that he could do as he pleased, once she had given it all to him, she had no influence over it and that it was now his property. The Holy Prophet(sa) immediately called all of Hadrat Khadijah's(ra) slaves and told them that they were free from that day onwards. He also distributed a large portion of the property among the poor and the needy.
Among the slaves he freed, one was called Zaid. It seems that he was brighter than the rest of the slaves and was intelligent. He realised it well that once he was granted freedom, the stigma of slavery had been removed, however his well-being was in permanently remaining in the subjugation of the Holy Prophet(sa).
Therefore, he said:
Very well, you have freed me, however, I shall not go, I shall stay with you as your slave. He stayed on with the Holy Prophet(sa) and their mutual love and affection continued to grow. Zaid, who was originally from a well-to-do family, had been kidnapped [as a child] and then sold on by the bandits. He was sold several times over and had eventually reached here. His parents and other relatives were ever looking for him and came to know that their son was in Mecca. They reached Mecca and having found out their son's whereabouts came to the Holy Prophet(sa). They offered him as much wealth as he wanted for the freedom of their son, saying his mother was desperately aggrieved. The Holy Prophet(sa) told them that he had already freed Zaid so he was free to go, and that he did not want any money. His people asked him to come. However, the son replied, 'I have met with you and this is sufficient, if an opportunity comes by, I shall meet my mother as well, however, I cannot come with you people now. I am now the slave of the Prophet(sa) and there is no sa question of separation from him. I love the Prophet(sa) more than one could love one's mother and father.' Zaid's father and uncles urged him but he refused to go. Seeing the love of Zaid, the Holy Prophet(sa) said, 'Zaid was already free but from today he is my son.' Zaid's father and uncles left for their homeland while Zaid remained there permanently. (Abstracted from Dibachah Tafsir-ul-Qur’an, Mirza Bashir-ud-Din Mahmud Ahmad, p. 112)
After prophethood, the Holy Prophet's(sa) values of freedom were further enhanced. Besides his inherent good nature he had the directive of the Sharia revealed to him that gave the slaves their rights, and if one could not fulfil them then one had to set them free.
A tradition recounts that once a Companion(ra) was beating up his slave which the Holy Prophet(sa) happened to see. He expressed great anger. On this the Companion(ra) freed his slave. The Holy Prophet(sa) remarked that if he had not freed the slave he would have come under the chastisement of God. (Sahih Muslim, Kitabul Iman, Babu Suhbatil mamaliki .... Hadith No. 4308)
So this is what freedom is!
An example of freedom of expression for people of other religions can be found during the times when the Prophet's(sa) government was established in Medina.
In a tradition, Hadrat Abu Huraira(ra) narrates that two men were quarrelling. One was a Muslim and the other a Jew. The Muslim said, 'I swear by that Being Who chose Muhammad(sa) over all the worlds and granted him excellence over others.' The Jew retorted, 'I swear by that Being Who granted excellence to Moses over all the worlds and chose him.' On this the Muslim slapped the Jew. The Jew took the complaint to the Holy Prophet(sa) who asked the Muslim for the details and then said:
Do not give me preference over Moses.
(Sahih Bukhari, Kitabul-Khusumati, Babu ma yudhkaru fil-Ashkhasi wal-Khusumati bainal-Muslimi wal-Yahudi)
Thus was his standard of freedom, religious freedom and freedom of conscience, during his reign. After the migration to Medina, the Holy Prophet(sa) entered into a pact with the Jews and other tribes to maintain peace. Due to the Muslims being in the majority, either by themselves or by including those who although were not Muslim but had joined them, the government was in the hands of the Holy Prophet(sa). However, this did not entail that the feelings of others were not looked after. Despite the Quranic testimony that he indeed had excellence over all the other Prophets, he did not tolerate a contest over Prophets that could have polluted the atmosphere. After hearing what the Jew had said, he only reproached the Muslim not to involve Prophets in their quarrels. His stance being that it was well and good that the Muslim considered him most excellent among all Prophets, that God too gave testimony to this. Yet the feelings of a person in their realm could not be hurt because of something that was said about his Prophet. He would not allow this. If one was to hold him in respect one had to hold other Prophets in respect as well. So, these were the standards of justice and freedom of expression of the Prophet(sa), which he had established to look after the feelings of his own as well as the others. At times, preference was given to the sentiments of others.