TRUSTING HUMAN NATURE
Assured Results
DURING his 23-year movement, Prophet Muhammad brought about a revolution which took place at the level of human thought. Monotheism replaced polytheism, people who had been insolent became dutiful, those whose thinking had been parochial became upholders of the international message, those who had known nothing but fighting and aggression became champions of peace and humanitarianism spreading their message all over the world; those who had no history of their own, rose to fashion a history of the nations of the world.
Now the question arises as to how did the Prophet succeed in bringing about this unique revolution? The answer is that a huge amount of sacrifice was needed to bring it about. This sacrifice is what we call in today’s jargon as ‘taking risks’. The world is governed by the principle:
The greater the risks the greater the success. Changing the minds of the people is the most difficult task in this world. Therefore, one who aspires to do so cannot but imperil his own interests. As far as this world of cause and effect is concerned, Prophet Muhammad took the greatest of risks, and hence the success he achieved was also the greatest. Two examples will bring out the magnitude of risks undertaken by the Prophet. The first example concerns the takeover of Makkah. After the acquisition of Makkah, the Prophet declared a general amnesty for all those people who had displayed the greatest antagonism towards him and his Companions. They had expelled him and his Companions from their homes, waged offensive battles against him and killed a large number of his Companions.
The past crimes could be forgiven, but another danger lurked which was even greater. It was the danger of those people re-organizing themselves to plot against the Prophet and his Companions again. In the face of all this, the Prophet took a great risk and set them free and he benefitted equally as a result. This was an example of trust in human nature, although it was fraught with dangers.
When these people came to Prophet Muhammad, after the acquisition of Makkah, they were in a psychological state when death seemed certain; they felt sure that they were to be consigned to their graves.
The moment the Prophet granted them pardon, it seemed as if they had been given a new lease of life. It was such a great favour to them that after this they could no longer remain obdurate. Psychologically, it was no longer possible for them to remain insolent after such noble behaviour on the part of the Prophet. The very people who had been his greatest of enemies now became his greatest companions and supporters. This unique event in history could come about only because the Prophet dared to take a most unique risk.
Another noteworthy incident concerning the Hawazin tribe took place after the occupation of Makkah. When the Prophet and his Companions headed for Taif by a route bordered by Hawazin territory, the tribesmen rained down arrows upon them from the hill tops. At this sudden onslaught, the Muslims were stricken with panic. Many precious lives were lost. However after an initial defeat, the Muslims won the battle.
About 6,000 people were taken captive. Again the Prophet took the risk and liberated the prisoners with mounts and provisions so that they might comfortably return to their homes. Again the same miracle happened. The extraordinary magnanimity of the Prophet rid them entirely of their haughtiness. Old enemies now turned into friends.
At the level of the real inner personality, every human being is predisposed to truth. No one is averse to it as far as his nature is concerned.
What emerges from the above examples is an important part of the Sunnah (practice and teaching) of the Prophet of Islam—trust in human nature. We find examples of this principle throughout his life. Man is not a statue made of stones. Rather he has a precious gift within him in the form of human nature. This nature is the most important part of a human personality. This is what is referred to in the Quran in the following verse:
By the soul and how He formed it, then inspired it to understand what was right and wrong for it. (91: 7-8)
This shows that everyone by birth knows what is good and what is bad; what is wrong and what is right. The Prophet’s life is replete with examples of such conviction and confidence. In spite of apparent antagonism, his conviction was never shaken, that one day or the other the hearts of his opponents would be opened and their good human nature would prevail. This was the reason why, in spite of the worst opposition, he never cursed people who were apparently his enemies.
Instead he always prayed for them. It was a result of this policy that the Prophet never felt the need to resort to violence against opponents. He treated his enemies as if they were his friends. That is why for the first time in human history he was able to bring about an almost bloodless revolution throughout the nation.
The Quran tells us that God created all human beings with the same nature:
And follow the nature as made by God—the nature in which He has created mankind. There is no altering the creation of God. (30: 30)
There is a Hadith to this effect: “God has created human beings with an upright nature.” This shows that all human beings are born with the same nature. Trusting the nature man is born with, one must think along the lines that some people are his direct supporters, but others are his potential supporters. He nurtures in his heart the same well-wishing for his opponents as he feels towards his friends. He is able to address his apparent opponents with a cool-mind and without losing his balance, until the time comes when his enemies turn into his friends. This is the reality pointed out in the Quran in these words: Good and evil deeds are not equal. Repel evil with what is better; then you will see that one who was once your enemy has become your dearest friend. (41: 34)
An enemy becoming a friend does not mean that earlier a person was fire, then he became water. The truth is that the person already was a friend, only some superficial layers had obscured his true personality. One’s unilateral good behaviour helps in removing these superficial layers and brings out the real person. At the level of the real inner personality, every human being is predisposed to truth. No one is averse to it as far as his nature is concerned.
A study of the life of the Prophet shows that trusting human nature is a permanent principle of Islam. Dividing people into friends and enemies is against Islam as well as nature.
While dealing with people, the actual factor worth considering is human nature. Man is basically subordinated to the temperament he is born with. All other things are only of a temporary nature. They do not enjoy the position of a decisive element in the matter of human behaviour.
A study of the life of the Prophet shows that trusting human nature is a permanent principle of Islam. Dividing people into friends and enemies is against Islam as well as nature.
Taking into consideration the above factor, if we are able to give concessions to human nature by avoiding provocation and not letting imaginary fears overwhelm us, we can solve many problems of the world in the most sensible manner.