The Life & Character of the Seal of Prophets (sa) – Volume III — Page 83
II - Brief Note on Islāmic Equality 83 crimes are forgotten. However, as far as Islām is concerned, we confess that it is pure of such false emotions. It refers to a criminal as a criminal and considers his punishment as a mercy to the country and society. It teaches that a putrid body part should be amputated and does not wait for a rotten body part to destroy the healthy ones. Now remains the manner in which the punishment was administered. Regarding this, as has been mentioned, considering the circumstances of Arabia at the time and taking into account the state of war which existed between the Muslims and Jews, the method that was employed was best and most appropriate for the peace of society. Therefore, we have already written a fundamental note on this topic in the issue of Ka‘b bin Ashraf in Volume 2, 1 the repetition of which is not needed here. With regards to the healing of the leg of ‘ Abdullāh bin ‘Atīk, it is not clarified in the narration of Bukhārī as to whether this healing occurred immediately in a supernatural manner or whether it slowly and gradually followed its natural course of healing. In the latter case, this would be considered a normal occurrence. The affect of the prayer of the Holy Prophet sa would be understood inasmuch that by the blessings of his prayer, this injury did not take on a permanent effect and no negative result came about. Rather, the leg of ‘Abdullāh was ultimately restored to its original and full strength and the effects of the injury disappeared completely. However, if this healing took place immediately in a supernatural manner, then most certainly this occurrence would be a miracle especially decreed by God Almighty, which He manifested as a result of the prayer of his Messenger sa. In such a case, its explanation would come under the fundamental discussion written in Volume 2 of this book on the topic of ‘ Miracles,’ 2 the repetition of which is not needed here. It is sufficient to state that in light of Islāmic teachings, God is Omnipotent and not only is He Omnipotent, but through His chosen servants, He changes His normal decree and institutes His special decree. Examples of this are found in the life of every prophet. The only condition is that nothing should contradict the custom, promise or attribute of God. Moreover, it should not possess such an aspect as completely falsifies the purpose of faith. There is a disagreement amongst narrations with regards to the killing of Abū Rāfi‘. In the following of Zuhrī, Bukhārī has simply mentioned it as having occurred after the killing of Ka‘b bin Ashraf, without specifying a date, which is true either way. Perhaps both these accounts have been mentioned 1 Please refer to Sīrat Khātamun-Nabiyyīn sa , Volume 2 2 Please refer to Sīrat Khātamun-Nabiyyīn sa , Volume 2