Examples of His Intellectual Capacity

Before his Prophethood, the Ka’ba was partly ruined by rain and the ensuing floods. The Quraysh restored it. However, clan warfare almost broke out over who would have the honor of restoring the sacred Black Stone to its proper place. Someone suggested that they refer the matter to whoever appeared first at the Ka’ba. To everyone’s relief, this person was Muhammad. They told each other: “The Trustworthy One is coming!”

After explaining the problem, he asked them to bring a piece of cloth, which he spread on the ground. Putting the Black Stone on it, he told each clan chief to hold a corner and lift the cloth. When the Black Stone was at the required height, Muhammad put it in its place. Clan warfare was thus averted.

God’s Messenger always assessed a person’s or an audience’s spiritual and mental capacities accurately. He spoke directly to a particular individual at a particular time and under particular circumstances; he had no need for flattery or falsehood. One time Husayn, an eloquent speaker renowned for his persuasive rhetoric, sought to dissuade him from his mission. God’s Messenger listened carefully to his argument and then initiated the following dialogue:

• Husayn, how many deities do you worship?

• Eight; one in the Heavens and the others on Earth.

• Which one do you call upon when misfortune befalls you?

• The one in the Heavens.

• Which one do you call when your goods are gone?

• The one in the Heavens.

God’s Messenger asked a couple of similar questions, and, upon receiving the same answer to each question, asked: “According to you, the one in the Heavens alone answers your call. Yet you continue to associate partners with Him. Isn’t this what I have been preaching? There is no deity but God. Become a Muslim and be saved.” This apparently simple argument defeated Husayn with his own logic.

Bedouins are often called “people of the desert.” Their way of life engenders many unique experiences: the loss of a camel, forgetfulness of where items have been placed, or being caught in a sandstorm. However many deities they worship, they always ask God, the One, the Unique Creator of the universe, and Powerful over all things, for help and rescue. Their inner sense and sound conscience tell them the truth under the enchanting desert sky or in the darkness, and they then acknowledge His Oneness. This happened with Hamza, who proclaimed: “O Muhammad, I have perceived in the darkness of the desert night, that God is too great to be restricted within four walls!”

God’s Messenger knew everyone’s mood and thus took people “by the soul” when inviting them to Islam. For example, Ahmad ibn Hanbal reports from Abu Tamima that a Bedouin once asked God’s Messenger if he was Muhammad. Receiving an affirmative answer, the Bedouin asked to what he was inviting people. The Messenger replied: “To God, the All-Majestic. I invite them to Him Alone, without associating any partners with Him. He is God whom you call upon when a misfortune befalls you and He who removes it. It is to Him alone that you pray during drought and famine, and He sends rain and causes the grass to grow. It is also Him you entreat when you lose something in the vast desert, and He causes you to find it.” These simple, accurate, and concise words caused the Bedouin to awake to the truth and embrace Islam on the spot.

History records no other instance of an individual forming such a virtuous community so quickly and from such unpromising people and meager resources. Prophet Muhammad used the dynamics granted to him by God so effectively that historians and sociologists still cannot fully grasp all dimensions of his revolutionary Message. Its waves have swept through the ages, and continue to attract increasing numbers of people from all over the world into the peaceful ocean of Islam.

The Prophet solved problems, as Bernard Shaw pointed out, as easily as one drinks coffee. Even when faced with the most unexpected emergencies, he remained calm and solved the problem to everyone’s satisfaction. His whole life shows that he was a man of perfect balance, and that this balance was never lost. 

Expanding on this last item, consider the following example. After the conquest of Makka, many former enemies proclaimed their conversion. Naturally, it was difficult for them to acquire sincere belief so quickly. So, God’s Messenger sought to “reconcile their hearts” and increase their commitment by preferring them over the Muslims when distributing the war spoils after the Battle of Hunayn.

The spoils consisted of 24,000 camels, 40,000 sheep and goats, and 10,000 pounds of gold and silver. God’s Messenger gave 300 camels and 250 pounds of gold and silver to Abu Sufyan and his family, 200 camels to Hakim ibn Hizam, and 100 camels each to Nusayr ibn al-Harith, Qays ibn Asiyy, Safwan ibn Umayya, Malik ibn Awf, Akra ibn Habis, and ‘Uyayna ibn Hisn. Such generosity also did much to repair the Makkan chiefs’ wounded pride.

Some younger Ansaris, despite their devotion to God’s Messenger and Islam, became upset. They did not desire the spoils themselves; rather, they did not want to see such formerly staunch enemies of Islam, in their view, rewarded. This might have led to a dissident movement among the Muslims. When informed of the situation by Sa’d ibn ‘Ubada, an Ansari leader, God’s Messenger ordered them to assemble so he could address them. They did so, and he opened his speech in a dramatic way designed to attract and hold their attention, and to impress their souls: “O Community of the Helpers! I hear that you are displeased with me.”

He continued in this powerful and impressive style, reminding them of God’s blessings upon them through him. He asked: “Were you not in misguidance when I came to you? And has God not guided you to the truth through me? Were you not in poverty when I came to you? And has God not enriched you through me? Were you not in internal conflicts when I came to you? And has God not reconciled you through me?” They agreed to all of this, answering each question with: “True, O God’s Messenger! We are indebted to God and His Messenger!”

After reminding them of these blessings, God’s Messenger recounted their services to Islam, saying: “O Ansar! If you had desired, you could have answered me differently and said: ‘Your people denied you, but we believed in you. You came to us with no one to defend you, but we admitted and protected you. Your people exiled you, but we embraced you. You came to us with nothing to subsist on, and we met all your needs.’ If you had responded thus to me, you would have told the truth and no one would have stood up to contradict you.”

He continued: “O Ansar! Even if you’re upset with my actions, wouldn’t you rather return home with God’s Messenger while they return with camels and sheep? I swear by God, in Whose Hand of Power is my soul, that if all other people took a different direction than that of the Ansar, I wouldn’t hesitate to go with the Ansar! Had it not been for the Emigration, I would have wished with all my heart to be one of the Ansar! O God, protect the Ansar and their descendants!” These words were enough for the Ansar to burst into tears, and all of them responded with one voice: “We are content with God and His Messenger! We desire nothing else!”

Although uttered on the spur of the moment, this speech both quashed a potential dissident movement and re-conquered the Ansar’s hearts. Let’s analyze this speech so that its wisdom can be better understood and appreciated.

He addressed the Ansar only, for they were the offended party. This showed them special honor, and exerted a psychological influence upon them from the outset. It also prevented any ill-will among the Muhajirun, who had been forced to emigrate to Madina, or the new Muslims of Makka, many of whom still had to be won over.

His speech, when considered in its Arabic original, is an extraordinarily eloquent rhetorical document.

His opening was dramatic, for it was designed to win the audience’s attention. Their attention never wavered, for the rest of his speech was just as dramatic and effective.

He did not resort to flattery or diplomacy. Rather, he spoke in plain sincerity, which was vital in securing the desired influence upon the listeners.

The spur-of-the-moment nature of his speech also was significant in obtaining the desired result. The freshness and force of such an unprepared address, on such occasions, is often more effective than a speech prepared in advance.

Those few examples illustrate the intellect of God’s Messenger, and show that he did not speak or act of himself; rather, what he said and did carried the charge or force of one fulfilling a Divine mission.