Much can be learned about the character of a person from the way in which he responds to criticism. Upon the examination of the evidence, it has to be said that Muhammad’s example in this area shows him to be someone for whom ‘live and let live’ was a totally alien concept. He instead sought to silence criticism and dissent in as ruthless a manner as possible.
Perhaps the most famous critic of Muhammad during his lifetime was a poet named Asma bint Marwan who wrote satirical verses against Muhammad. Muhammad did not appreciate this (to put it mildly) and made sure that she was silenced in the most brutal way possible. This is how Ibn Ishaq[1] relates this story: “When the apostle heard what she had said he said "Who will rid me of Marwan's daughter?" `Umayr b. `Adiy al-Khatmi who was with him heard him, and that very night he went to her house and killed her. In the morning he came to the apostle and told him what he had done and he [Muhammad] said, "You have helped God and His apostle, O `Umayr!" When he asked if he would have to bear any evil consequences the apostle said, "Two goats won't butt their heads about her", so `Umayr went back to his people.”
The terror and fear caused by the actions of Muhammad quickly convinced the people of her tribe to embrace Islam. Was this out of deep conviction? That is not how Ibn Ishaq[2] tells the story: “The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam.”
According to Sahih Bukhari (4:52:220) Muhammad declared: “I have been made victorious by terror (cast into the hearts of the enemy).” This seems to be exactly what happened with the men of Asma Bint Marwan’s tribe. Her death cast terror in their hearts causing them to hurriedly convert to Islam.
Some Muslims are obviously very uncomfortable with this story, with some trying to claim that it is based on a weak chain of transmission. In response to this, it can be stated that this story is found in Ibn Ishaq, by far the most authoritative biography of Muhammad. Some will also claim that the killing of Asma bint Marwan was a political necessity since she was such a high profile and vocal critic of Muhammad. This can hardly be seen as justification for his actions, however.
There is, furthermore, another hadith that confirms that critics without a great deal influence were also brutally snuffed out. This is found in a respected hadith collection (Sunan Abu Dawud 38:4348). It relates the story of a man who killed his slave (who was also the mother of his children) because she insulted Muhammad: “He the murderer (sat) before the Prophet and said: Apostle of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her. Thereupon the Prophet said: Oh be witness, no retaliation is payable for her blood.”
This passage proves that Muhammad’s treatment of Asma bint Marwan was entirely consistent with incidents related in highly respected hadith collections. It also disproves the notion that Muhammad solicited the killing of the poetess purely for strategic reasons as he here approves the killing of a humble slave who probably did not have any influence outside of her own household.
The question needs to be asked. What are we to make of a ‘prophet’ who is so insecure that he incites the murder of those who criticize him instead of responding to their challenges by engaging them in debate?
For much more on Muhammad’s questionable actions, as portrayed in the Islamic sources, please see my book ‘Questioning Islam - Tough Questions and Honest Answers About the Muslim Religion’.
Kind regards,
Peter
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[1] Guillaume, A. The Life of Muhammad - A Translation of Ibn Ishaq’s Sirat Rasul Allah Oxford University Press; 1992, p. 675-676
[2] Guillaume, A. The Life of Muhammad - A Translation of Ibn Ishaq’s Sirat Rasul Allah Oxford University Press; 1992, p. 675-676