MUSLIMS live according to God's commandments embodied in the Quran, Prophet Muhammad's example, and Islamic law. Hence, it is explicit that they are a peacekeeping community, including humanitarianism.
However, some followers of other faiths and ideologies disagree with this phenomenon. Not only do they disagree, but many myths abound about the Prophet (pbuh).
Thus, instilling negative opinions about Islam and its Prophet (pbuh) is widespread.
The recent affront to Prophet Muhammad (pbuh), the Prophet of over two billion Muslims, has not only hurt but also upset them; they believe they are humiliated by the disgracing and libelling of their Prophet (pbuh).
Since educating and reminding them is essential, we focus on the Prophets' trust in 'Others'.
In today's globalised world, sceptics and the uninformed propagate erroneous information, particularly the phenomenon of Muslims' trust in 'Others' in a heterogeneous community where people of different levels of knowledge and religions live.
Instead of exploring the truth about their misconceptions, they disseminate untruths deliberately. Consequently, it causes complications, consequences and frustrations.
Continuing their conjectures, they repeatedly propagate that the Prophet (pbuh) of Islam was discriminating and biased toward individuals of other faiths.
They also argue that because contemporary Muslims are his followers, they continue to do so even now. Thus, this misunderstanding necessitates clarification.
Propaganda that Muslims do not trust 'Others' saddens Muslims because it is misconceived, historically distorted and fabricated.
The rumour-mongers' claims are unsupported by evidence, for there are examples of the trusting 'Others' in early Muslim history, particularly during the era of the Prophet (pbuh), who is regarded as a mercy for all worlds, endorsed by historians.
Hence, it must be prioritised to correct misconceptions of the uninformed zealots, allowing them to return to positive perceptions leading to peaceful coexistence based on a solid foundation of mutual trust.
This brief write-up aims to eliminate these unfounded allegations and misunderstandings and develop trusting, constructive and productive partnerships, interactions, and collaborations among people who are in a state of confusion in a plural society.
The Quran proclaims that the Prophet (pbuh) is a role model (Quduwwah Hasanah) and mercy for humanity (Rahmatan li'l Alamin), among many other things vested in him.
Aside from being a guide and bearer of good news, the Prophet (pbuh) was obligated to help, direct, and save people from obstacles that his early companions experienced. Hence, he used various methods to safeguard people.
In this brief discussion, reference is made to the biography of the Prophet (pbuh) to draw attention to how the Prophet (pbuh) trusted non-Muslims.
Notwithstanding several threats from 'Others' who disagreed with his mission, the Prophet (pbuh) trusted them, a message for people to construct a methodology for sustainable, peaceful coexistence and cooperation, thus avoiding controversies and disputes.
If applied in today's post-modern society with sincerity, this strategy will empower individuals to live lives of joy, peace, prosperity and contentment.
The Prophet's followers — the Muslims trust 'Others' to sustain peace and harmony in society, including multi-religious and multicultural societies.
The foremost example is that early Muslims faced persecutions, boycotts, threats, and plots, in Makkah and pondered how to preserve their iman (belief in the Oneness of God) in the face of adversity.
Clan leaders such as Abu Jahl and Abu Lahab assaulted and tormented Muslims to abandon their new faith — Islam, God's revealed way of life.
Therefore, the early Muslims sought advice from the Prophet (pbuh) on their way forward to preserve their faith and life that could help them perpetuate the divine mission.
Hearing their complaints about the pagans' harm committed against them, the Prophet (pbuh) advised them to migrate to Abyssinia — a country governed by Negus, a Christian King.
According to the Prophet (pbuh), Muslims would be revered and safeguarded under the Abyssinian King's rule. This advice shows that the Prophet (pbuh) believed Muslims might live in peace and dignity.
This also implies that the Prophet (pbuh) had complete trust in King Negus, a Christian, confirming that the Prophet (pbuh) had trust in non-Muslims.
Besides their trust in King Negus, the immigrant Muslims in Abyssinia prayed to God to protect him when the uprising threatened his sovereignty and safety.
Muslims did not want the King's rule to collapse because he was benevolent and extended unconditional protection and refuge.
The inference is that, despite the fact that the King was not a Muslim, Muslims trusted him, indicating their sincerity and acceptance.
Once, King Negus' emissaries came to meet the Prophet (pbuh). The Prophet (pbuh) was so compassionate and generous that he arranged a feast and personally served them. Upon seeing the Prophet (pbuh) serving food, his companions showed their eagerness to serve.
The Prophet (pbuh) answered, "I wish to honour those who honoured my companions." This was the magnanimity of Prophet Muhammad (pbuh).
It is essential to remember that none of the participants was a Muslim. Nonetheless, the Prophet (pbuh) honoured them with humility. This is a crucial lesson to remember and apply to promote peace and harmony in society.
We, therefore, understand from this noble incident that people who assist our friends or ourselves, even if they are not Muslims, should be treated with courtesy and decency.
Furthermore, Muslims also learn from the Prophet's role in fostering trust among people of other faiths. Indeed, Muslims trust people of other faiths and cultures because the Prophet's model is transparent and guiding.
Such examples of Muslims trusting others can be found throughout Muslim civilisation. This paves the way for long-term sustainable harmony and tranquillity wherever a multiple social order exists.
The second example is that the Prophet (pbuh) trusted a non-Muslim and accepted his commitment to protect him.
Once the Prophet (pbuh) travelled to Ta'if to convey the divine message, but the people rejected it. As a result, he was insulted, and as a reaction, others flung stones at him. The locals hurt and humiliated the Prophet (pbuh) while returning from Ta'if. He decided to return to Makkah.
The death of his uncle Abu Talib also moved the Quraish chiefs, who were prepared to thrust him with their swords publicly.
In this circumstance, entering Makkah was akin to committing suicide. As a result, the Prophet (pbuh) sent messengers to Makkah's noblemen, requesting protection. Many rejected, but Mut'im ibn 'Adi, a Quraishi disbeliever, consented to assist him.
Following that, the Prophet (pbuh) proceeded to Makkah, escorted by Mut'im and his sons armed to guard him.
See, the Prophet (pbuh) trusted a non-Muslim in such a predicament and grave scenario, while many opposed his return.
Mut'im ibn 'Adi was a pagan who did not believe in Islam. Nevertheless, he stood by the Prophet (pbuh) throughout the social boycott in Makkah and after the tragedy of Ta'if when Abu Lahab rejected him and refused to let him return home.
Although an idolater, Mut'im ibn 'Adi contributed more to aid Islam and its adherents than other Muslims at the time. Hence, the Prophet (pbuh) lauded him so highly.
Another notable and historically significant example is the Prophet's decision to relocate to Madinah in response to the Makkan unbelievers' challenges, obstacles, and impediments, which almost reached the state of his assassination.
Finally, the Prophet (pbuh) and Abu Bakar embarked on their journey. On the other hand, they were unaware of the secure way to Madinah.
The Prophet (pbuh) hired 'Abdullah ibn Uraiquit — a non-Muslim, to go to Madinah. He led them on hardly ever trodden paths along the planned coastal route. Indeed, they reached Madinah based on the guide's advice, for he was aware of the safe route.
See, the Prophet (pbuh) had employed a non-Muslim man to travel for days, and there was no doubt about his assurance. It is important to remember that the Prophet (pbuh) never questioned the guide's honesty and integrity and trusted him, leading him and Abu Bakr to travel with him.
This occurrence, in which the Prophet sought the assistance of a non-Muslim, demonstrates that he had faith in 'the Other.'
It needs to be pondered, and it teaches his followers a lesson. This strategy is emulated and observed to maintain a sustainable, peaceful coexistence and collaboration in any plural society.
The three preceding occurrences demonstrate that Muslims have developed a culture of trusting 'Others.' Contemporary Muslims cultivate a culture of trust and not scepticism and cynicism, paving the way for sustainable societal socio-religious and cultural harmony.
According to the above Prophetic approaches, he was a moderate human being who protected his followers and extended mercy to others, notably trusted 'Others,' which is a lesson for all peace-lovers.
All accusations, charges, criticisms, attacks, and indictments against the Prophet (pbuh) are without merit.
In a nutshell, the critics must consider the truth before hurling insults at him.
The writer is a Professor at the Department of Usul al-Din and Comparative Religion, International Islamic University Malaysia (IIUM)
The views expressed in this article are the author's own and do not necessarily reflect those of the New Straits Times