Epigraph: (Reading Time: 20 minutes)
Qur’an (6:33-34): “We
have been aware that what they say grieves you. Show patience on
this, [O Prophet], because it is not you that they reject; these wrongdoers are
rejecting God’s revelations. Other messengers before you have also been
similarly rejected; so, they patiently bore their rejection and their
persecution until Our help came to them. None can change the decrees of God,
and [to understand this established practice of Ours,] the accounts of the
prophets have already reached you.”
(Qur’an 15:94-99): “Hence
[O Prophet!] openly read out the directive given to you and ignore these
Idolaters. We, on your behalf, are sufficient to deal with these people who
make fun, who associate another deity as well with God. Then they shall soon
come to know. We know that your heart becomes tense at whatever they say. So,
glorify your Lord while praising Him and be among those who prostrate and keep
worshipping your Lord until the moment of certainty comes to you.”
(Qur’an 50:39): "So,
bear with patience whatever they say [O Prophet], and glorify your Lord while
extolling Him before the rising of the sun and before its
setting,"
____________________________________
Blasphemy is commonly defined as the act of speaking sacrilegiously about God or sacred figures, constituting speech or actions that are irreverent, offensive, or profane in religious contexts. It encompasses derogatory remarks or depictions concerning God, His prophets, or revered figures, often leading to significant social and moral repercussions. Fundamental human ethics and morality necessitate that individuals refrain from actions that intentionally offend the sentiments of others. Nevertheless, incidents of blasphemy continue to surface periodically, often provoking strong reactions.
______________________________________
Case of Blasphemy from the Qur’an and the
RESPONSE
1. Among
the first addressees of the Qur’an, the neighbouring Jewish tribes, while in
the company of the Prophet, used to misconstrue a word in a derogatory meaning.
They used to address the
prophet in a subdued tone as the Shepherd. This has nothing to do with Jesus
Christ being the Shepherd. The context is different here. It was in a
ridiculing manner.
How
did God respond to this blasphemous act?
He
asked the Believers to change the word to another, which meant
in simple English: 'We beg your pardon’.
Qur’an (2:104): “[To
protect yourselves from their mischief,] Believers! [When you sit in the
company of the Prophet,] do not say rā‘inā, but say unẓurnā and
whatever is said, listen to it with attention and remember that a woeful
punishment awaits these disbelievers.”
In the English language, on such occasions,
we say: “I beg your pardon.” At another place, the Qur’ān has clarified that
the Jews would pronounce this word by twisting their tongue in such a manner
that it would totally change in meaning. This they did to ridicule the religion
of God and His Prophet (sws) and to mock and deride them. For this very reason,
the Qur’ān stopped the Muslims from using this word in the social etiquette
they followed and instructed them to use another word, unẓurnā instead.
This word was customary for a similar connotation, and it was also not possible
to distort its pronunciation.
2. God asks
the Believer to stay away from those who mock God (His Messengers, Divine Book,
and Religion).
Qur’an (4:140): “He
has revealed in this very Book the instruction that wherever you hear that
God’s revelations are being rejected and ridiculed, do not sit there with those
[who ridicule them] until they get engaged in some other talk, otherwise you
too will become like them.”
Qur’an (6:68):
“[Leave them now to themselves] and when you see people
criticizing Our revelations, withdraw from them until they engage in other
talk. And if ever Satan makes you forget this, do not sit with these unjust
people after you realize the mistake.”
If a Muslim willingly participates in
gatherings where the religion of God and the principles of the Shari’ah are
mocked or ridiculed, it reflects a serious deficiency in their sense of honour
and integrity. Should an individual perceive attendance at such gatherings as a
source of dignity or respect, it not only signals a loss of moral conscience
but also raises serious concerns regarding the strength of their faith. Those
who engage in such hypocrisy are warned that they may share the same
consequences as those who openly ridicule the faith, by their association and
silent approval.
How
did God respond to this blasphemous act?
God advises us to refrain from gatherings
where religion is taken for mockery or ridicule.
Qur’an (5:57-58): “Believers!
Do not befriend those from among the people who were given the Book before you
who have made your religion a jest and an amusement, nor befriend other
disbelievers, and fear God if you are true believers. [Don’t you see that]
when you give the call to the prayer, they make fun of it and make it an
amusement. This is because they are the ones who are devoid of understanding.”
3.
The hypocrites of Madinah during the Messenger
Muhammad's time announced that on their return to their city, they would expel
the Messenger Muhammad and His believers.
Qur’an (63:8): “They
say: 'If we return to Madinah, the powerful will drive out these lowly from
there,' even though power and dominance belong to God, to His Messenger,
and to those who believe in them, but these Hypocrites do not know.”
According to some historical reports, an
altercation occurred between a poor Muhajir and an Ansari at a spring where the
Prophet (peace be upon him) and his army had encamped during the campaign of Bani
Muṣṭaliq in 6 AH. During this dispute, the Muhajir struck the Ansari, prompting
both individuals to call upon their respective tribal members for support. As
tensions escalated and armed men from both groups gathered, the situation
became critical. However, by the grace of God, the conflict was peacefully resolved.
Amidst this incident, ‘Abdullah ibn
Ubayy—known for seeking such opportunities to sow discord—seized the moment to
incite resentment among the Ansar against the Muhajirs. He remarked
disparagingly, “Despite having sought refuge in our homes, they now show
hostility toward us. The saying is true: if you feed a dog and it grows strong,
it may eventually turn and bite you. By God, when we return, the honourable
will surely expel the disgraced.” Addressing the assembled Ansar, he added:
“You are facing the consequences of your own actions. You welcomed them into
your homes and shared your wealth with them. Had you withheld your support,
they would have left long ago.”
For further details, see: Ibn Hisham, Al-Sirah
al-Nabawiyyah, vol. 3, p. 228; Amin Ahsan Islahi, Tadabbur-i Qur’ān,
vol. 8, p. 403.
How
did God respond to this blasphemous act?
He mentions the above-quoted verse (63:8) that
power and dominance belong to God, His Messenger, and those who believe in
them, but these Hypocrites do not know.
4.
The first recipients of God’s revelations, the Tribal
Chieftains of the Quraish, who were the custodians of the Holy Kaa’ba, openly
declared Muhammad (may peace be upon him) a magician and a liar. They used to
address him on his face with such blasphemous words.
Qur’an (38:4): “They
are wonder-struck that a warner has come to them from among
themselves. And these disbelievers said: “He is a magician; an
absolute liar."
They scoffed at the notion that one of their
own—a man of flesh and blood—could claim to speak on behalf of the Divine. In
their minds, a true envoy from the heavens should surely descend with an aura
of the extraordinary, not walk among them as an equal. To accept otherwise was,
to them, a mockery. So, they cast aside his message, not as sacred truth, but
as a spell woven from words—a sorcerer of speech, whose unmatched eloquence
beguiled hearts and stirred minds.
How
did God respond to this blasphemous act?
The Qur’an states (10:16): “Say: Had God willed, I would neither have
recited this Qur’ān to you nor would God have informed you of it. It is His
decision alone because I have spent a whole life among you before this. [When
have I uttered such words?] Then, do you not use your intellect?”
5. The
hypocrites openly protested and got enraged with the Messenger. The Qur’an
quotes such an occasion.
Qur’an (9:58): “Among
them [O Prophet!] are those also who censure you [in the distribution] of
charity. [These are the ones whom greed has impelled to join you.] Thus,
if they are given from that wealth, they remain happy, and if they are not
given from it, they show immediate anger.”
The hypocrites in their craftiness would
speak of the Prophet (peace be upon him) as one who lends his ear to all—a
phrase cloaked in the guise of praise yet steeped in subtle censure. In
essence, what passed for commendation was a veiled reproach—meant to depict him
not as wise and discerning but as one easily swayed by every voice that reached
him.
Qur’an (9:61):
“And among them are men who hurt the Prophet (Muhammad, peace be upon him) and
say: 'He is (lending his) ear (to every news)." Say: "He listens to
what is best for you; he believes in Allah; has faith in the believers; and is
a mercy to those of you who believe." But those who hurt Allah's Messenger
(Muhammad SAW) will have a painful torment.”
Just as listening to everyone is a sign of a
person’s benevolence and graciousness, it is also a sign of a person’s naivety,
gullibility, and lack of insight. The hypocrites would use this word for the
Prophet (sws), keeping in view this meaning. They would make fun of God, His
messenger, and His revelations in their gatherings.
When news of this behaviour would reach the
Prophet (sws) through some means and he would express his displeasure at it,
the hypocrites clarified their position before people by saying: he is a pious
person; whatever he hears, he believes in it and on this basis becomes
disillusioned from such sincere and obedient people as themselves; otherwise,
how can we utter words of disrespect?
How
did God respond to this blasphemous act?
Qur’an (9:61): Say:
"He listens to what is best for you…”
6. The
Qur'an records that the Quraish accused the Prophet
Muhammad (peace be upon him) of being possessed and gone astray, and a madman.
The Qur'an both records and refutes their claims, asserting that he was
divinely guided.
Qur’an (15:6):
"Now they say: “O Person [who thinks that] to whom this reminder has
been revealed! You are surely a mad man..'"
Qur’an (25:8):
"These unjust people say: 'You people are following a person who is
under a magical spell.'"
Qur’an (68:51): “[So,
remain steadfast.] When these disbelievers hear this reminder [from
you], it seems as if they will almost stumble you with their eyes and they say:
“He surely is a mad person."
How
did God respond to this blasphemous act?
Qur’an (68:2): “that
you are not, by the grace of your Lord, mad."
Qur’an (81:22-25): “And
[O People of the Quraysh!] your companion is also not one possessed. In
reality, he saw this noble messenger on the absolutely clear horizon. [You
know that] he has never been avid for the Unseen. [So, certainly not!] This is
not the utterance of an accursed devil."
7. The
Qur'an records the Quraish accusing the Prophet Muhammad (peace be upon him) of
being a poet and claiming that jinns or others taught him. The Quraish rejected
the Qur'an by equating it with poetry and dismissing Muhammad (peace be upon
him) as just another poet.
Qur’an (37:36):
"and [like you, O People of the Quraysh, they too] would say: “Should we
leave our deities at the behest of a mad poet?”’"
Qur’an (52:30-31): “Do
they say that he is a poet for whom we await an adverse turn of fortune?"
How
did God respond to this blasphemous act?
Qur’an (69:40-42): “That
indeed this is the word of a noble messenger; it is no poet’s word. Little do
you believe! Nor is it the word of some soothsayer. Little do you understand!”
Qur'an (36:69):
“[You call it poetry?] We have not taught poetry to Our messenger, and this is
also not appropriate for him. This is only a reminder and a clear
Qur’ān.”
Qur’an (26:224-226):
“[And say that he is also like a poet, whereas] the deviant follow the
poets. Do you not see that they wander in every valley and do not practice
what they preach?”
The disbelievers likened the Prophet’s
eloquence to that of poets, claiming it was mere inspiration from jinn, not
divine revelation. Yet they ignored the stark contrast: poets were wandering
lost in their desires, while the Prophet’s companions were upright and devoted.
Unlike scattered poetry, the Qur'an is a flawless, wise, and cohesive
discourse, guiding people to the truth and not wandering in vain desires.
8. The
Quraish also accused Muhammad (peace be upon him) of being taught by humans or
influenced by jinn. This refutes the accusation that he was receiving knowledge
from hidden spirits (like soothsayers did). The Quraysh suggested that a
foreigner or a secret teacher was behind the Qur'an.
Qur’an (16:103):
“And We certainly know that they say, 'It is only a human being who teaches
him.'"
How
did God respond to this blasphemous act?
In the
Qur'an, there are several instances where God directly defends the Prophet
Muhammad (peace be upon him) against claims made by his opponents, particularly
accusations that he was influenced by jinn (spiritual beings) or was under the
influence of a hidden teacher.
One
of the main criticisms the disbelievers of Mecca levied against the Prophet was
that his eloquence and knowledge came from supernatural sources, specifically
jinn. They suggested that he was receiving his message from unseen spirits, as
jinn were often associated with mystical knowledge or divine-like powers in
pre-Islamic Arabian culture. This accusation was particularly potent because it
undermined the divine nature of the Qur'an and its message, reducing it to mere
supernatural influence.
To
refute this, the Qur'an clearly states that Muhammad (peace be upon him) is not
influenced by jinn or any mystical forces. Instead, his message is divinely
inspired, brought by the "Trusted Spirit" (Jibril/Angel Gabriel), who
reveals the words of God to him.
Qur'an (26:192-194):
“[These are the accounts of the earlier people. The disbelievers of this
book are also doing the same thing. So, rest assured] there is no doubt that
this Word has been revealed in a very elaborate manner by the Lord of the
worlds. The Trusted Spirit has brought it down to your heart so that
you also become a warner like other prophets.”
Qur’an (52:29):
“So remind (them), for by the grace of your Lord, you are neither a soothsayer
nor mad."
____________________________________
The Prophet's Non-Violent Response to
Blasphemy: A Qur’anic Perspective
As mentioned above, the Qur'an documents numerous
instances where prophets, including Muhammad, faced severe verbal attacks,
mockery, and blasphemy. In every case, the Qur'an presents Allah's response as
rational, measured, and educational rather than violent.
The Qur'an addresses allegations through logical
arguments and factual clarifications through rational refutation. God reserves
His Divine judgment and retribution for the Hereafter, not immediate earthly
punishment. Blasphemous claims are met with truth and guidance rather than
violence through educational guidance.
The Qur'an establishes that God alone has the Divine
Prerogative to judge and respond to attacks against His prophets. The believers
are called to patience, wisdom, and rational discourse. The role of
accountability as the ultimate justice shall occur in the Hereafter, and not
through human vigilantism.
Qur’an (22:69): “Allah
will judge among you on the Day of Resurrection regarding that in which you
differed.”
Qur’an (6:33-34): “We
have been aware that what they say grieves you. Show patience on
this, [O Prophet], because it is not you that they reject; these wrongdoers are
rejecting God’s revelations. Other messengers before you have also been
similarly rejected; so, they patiently bore their rejection and their
persecution until Our help came to them. None can change the decrees of God,
and [to understand this established practice of Ours,] the accounts of the
prophets have already reached you.”
(Qur’an 15:94-99):
“Hence [O Prophet!] openly read out the directive given to you and ignore these
Idolaters. We, on your behalf, are sufficient to deal with these people who
make fun, who associate another deity as well with God. Then they shall soon
come to know. We know that your heart becomes tense at whatever they say. So,
glorify your Lord while praising Him and be among those who prostrate and keep
worshipping your Lord until the moment of certainty comes to you.”
(Qur’an 50:39): "So,
bear with patience whatever they say [O Prophet], and glorify your Lord while
extolling Him before the rising of the sun and before its
setting,"
___________________________________
The Pattern of Rejecting Prophets
All the prophets faced mockery and blasphemy without
resorting to violence. The Qur'anic pattern consistently shows that God
responds to attacks against His prophets, removing the burden of revenge from
human hands.
Qur’an (15:11): “Never
did a messenger come to them without being mocked.”
It gently reminds the Prophet and the Muslims of today that
ridicule is nothing new; it has met every messenger. Divine support remains,
and mockers fade away. The Qur'an repeatedly draws parallels between the
rejection of Muhammad (peace be upon him) and previous prophets. It also
mentions the rejection of the prophets to the extent of killing them.
Qur’an (2:61):
“This happened because they disbelieved God’s revelations and slayed His
prophets unjustly. This was because they showed disobedience and crossed all
limits set by God.”
The Messengers of God who were rejected and ridiculed
before Muhammad (peace be upon him) were Noah, Moses, and Salih. Mentioning
Messenger Noah, God quotes the rejectors:
Qur’an (54:9):
“Before them, the folks of Noah also similarly denied. So, they
rejected Our servant and called him a madman, and he was badly
scolded."
In the case of Moses, Pharaoh said:
Qur’an (26:27):
"The Pharaoh said: 'This messenger who has been sent to you is
totally mad.”
The earlier Messenger Salih was likewise vilified and
called insane by his brethren on presenting the message of God.
Qur’an (54:24):
“Is he alone among us who has received this reminder? No, in fact, he is a
dirty liar and a boaster.”
God claims that calling prophets mad, sorcerers, or poets
was a common pattern of rejection throughout the history of prophets.
The Quraysh’s accusations were not based on genuine
concerns but were strategic attempts to protect their power, social order, and
economic benefits. Theologically, their rejection followed the same pattern as
past deniers of prophets.
__________________________________
Prophetic Practice: Patience and Forgiveness
Prophet Muhammad (pbuh) consistently chose patience,
forgiveness, and non-violence when personally attacked. He forgave those who
insulted him directly. He did not order execution for verbal attacks against
his person. His responses focused on guidance and education rather than
punishment.
Even in positions of political power, he chose mercy over
vengeance. The Case in point is that on the conquest of Makkah. The Prophet
(peace be upon him) addressed the chiefs of Quraysh—those who had persistently
opposed and harmed him. When they stood before him, he asked, “Do you know what
I intend to do with you?” They replied, “You are a noble brother, the son of a
noble brother.” He said, “I say to you what my brother Yusuf (Joseph) said to
his brothers: ‘There is no blame upon you today. Go—you are all free.”
This was the same reply that Prophet Yusuf gave to his
brothers.
Qur’an (12:92): Joseph
said: “Now there is no blame on you. May God forgive you. Of all those who show
mercy, He is the Most Merciful.
__________________________________
The Qur’an’s Declaration of the Noble Conduct
of Prophet Muhammad (pbuh)
The Qur’an attests to the sublime character of Prophet
Muhammad (pbuh), affirming his exemplary ethics. He had profound compassion and
a loving disposition. And we have been urged to emulate his noble conduct in
every aspect of life.
Qur’an (68:4): “And
indeed, you are of a great moral character”
Qur’an (21:107): “We
have not sent you except as a mercy to all the worlds”
Qur’an (33:21): “Indeed,
in the Messenger of Allah you have an excellent example…”
_______________________________________
God Urges Believers To Exhibit Lofty Moral
Conduct Under Adversity
God urges us to hold firm under trials, uphold justice,
forgive, and remain committed to righteousness, demonstrating that true moral
excellence shines brightest in hardship.
Qur’an (2:177): “Righteousness
is not merely facing East or West—it is in belief, charity, steadfast prayer,
keeping trusts, and enduring hardship with patience.”
(Qur'an 3:134): “those
who suppress anger and pardon people — and God loves the doers of good”
(Qur’an 41:34): "Repel
evil with what is better; then the one who was your enemy will be as close as
an intimate friend."
(Luke 23:34): "Father,
forgive them, for they know not what they do."
(Matthew 5:38-48): Love
your enemies and pray for those who persecute you, that you may be children of
your Father in heaven...Be perfect, therefore, as your heavenly Father is
perfect.”
____________________________________
Comment on Hadith Attributed to Blasphemy of
the Prophet
The hadith "من سب نبياً فاقتلوه" (Man sabba
nabiyan faqtulu - "Whoever insults a prophet, kill him") exemplifies
the problem of weak or fabricated narrations. These have authentication issues.
It is classified as da'if (weak) by hadith scholars and is absent from
major authentic collections (Bukhari, Muslim). It also lacks a reliable chain
of transmission. Consequently, it fails the criteria of authenticity and cannot
form the basis for legislation, especially concerning matters as serious as
capital punishment.
Above all, such Hadiths contradict the Quranic method of responding to blasphemy and conflict with documented prophetic practice, thereby creating a theological inconsistency with divine justice principles.
A Call to Conscience - Pakistan Penal Code
Section 295-C: The Blasphemy Law
Section 295-C of the Pakistan Penal Code — the blasphemy
law — stands as one of the most contentious pieces of legislation in our
nation's history. Introduced in 1986 under General Zia-ul-Haq’s regime, this
law mandates death or life imprisonment for “defiling the sacred name of the
Prophet.” It states:
“Whoever by words,
either spoken or written, or by visible representation, or by any imputation,
innuendo, or insinuation, directly or indirectly, defiles the sacred name of
the Holy Prophet Muhammad (peace be upon him) shall be punished with death, or
imprisonment for life, and shall also be liable to fine.” Pakistan Penal
Code Section 295-C: The Blasphemy Law
The teachings of the Qur’an stand contrary to this law. To
Pakistan's civil society, the choice is clear. The time has come to reclaim our
faith from those who would use it as a weapon. The time has come to return to
the Qur’anic ideals of mercy, forgiveness, and justice. The time has come to
acknowledge that true love for Prophet Muhammad (pbuh) lies not in punishing
those who speak against him, but in embodying the compassion and wisdom he
demonstrated throughout his life.
Section 295-C is not protecting Islam — it is distorting
it. And that, perhaps, is the greatest blasphemy of all.
____________________________________
Conclusion
The corpus of Qur’anic teaching and authentic prophetic
practice presents a clear pattern: blasphemy against prophets is met with
divine response through rational discourse, education, and ultimate justice in
the Hereafter. The Prophet Muhammad's example consistently demonstrates
patience, forgiveness, and non-violence in the face of personal attacks.
Weak or fabricated hadith contradicting this established
pattern should be recognized as departures from authentic Islamic teaching. The
true Islamic response to blasphemy follows the Quranic model: reasoned
discourse, patient endurance, and trust in divine justice rather than human
retribution.
Islam's ethical and legal framework demands that Hadith
must always be evaluated in light of the Qur’an, as the Qur’an is the final,
preserved, and universally binding source of Islamic law and moral
guidance. Any narration that appears to
contradict the Qur’an’s tone, message, or principles must be critically
scrutinized and, if necessary, rejected or contextualized.
Therefore, the Prophet’s consistent Qur’anic
example, coupled with the weakness of the hadith in question, reinforces the
argument that he never authorized retaliation against blasphemy. Rather, his
response aligned with Qur'anic instruction: one of moral strength, rational
dialogue, and entrusting the matter to God, who is the final judge.
Pakistan Penal Code Section 295-C: The Blasphemy Law should be annulled and expunged with immediate effect. It neither warrants a reform nor leniency. The Blasphemy Law is a draconian law that runs diametrically opposite to what God expected from his prophets and the followers of prophets. We must return to the Prophet’s model of mercy, patience, and forbearance.
MPhil Islamic Thought & Civilization
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