A Critique of Professor Arnold G. Toynbee’s Understanding — Page 14
14 and inclinations of all these testimonies are in sharp contrast to the baseless assertions of Toynbee. These historians, in general, admit that the Holy Prophet had to take the role of a statesman after coming to Madinah. Yet, he remained completely pure o f all those worldly traits and characteristics of pomp, show, pride, glory, arrogance, and pretense that is normally associated with kingship. He never allowed this role to color him in a manner that would indicate that he had moved away from his real miss ion of a prophet in the very least. Neither did the daily routine of his life become empty of spirituality after he became a king. All the blessings which are the hallmark of a prophet, and a friend of God never stopped being manifested through him. From all these comments and opinions, it is clear that Toynbee’s allegation that “Muhammad. . . embraced the opportunity. “ Then it came his way, of arming himself in the panoply of political power and using this power as an instrument for imposing Islam upon Makkah by force” is completely contrary to the facts. His contemporaries and many other authorities have admitted openly tha t when the Holy Prophet conquered Makkah, he had full power and authority over the Makkans. In Madinah, he exercised total power, and was granted kingship from day one. Yet, not one person was ever forced to accept Islam in any of these cities. Sir William Muir. the well known orientalist, states in his famous book “Life of Mohomel” that from among the thousands of Muslims in the city of Madinah, not one had been made to accept Islam by force. Historians and biographers of the Holy Prophet Muhammad