A Critique of Professor Arnold G. Toynbee’s Understanding — Page 38
38 promise of this type at all? Especially under such circumstances? The poison of personal vendetta, which keeps them uneasy and on edge every moment, is also found abundantly in worldly kings. After taking revenge, they still do not find peace and contentment. Then we study the life of the most highly dignified King of Ma dinah and Islam, who possessed an elevated position amongst the Prophets. We find that every event of his life bears testimony to the fact that he was completely free from and devoid of the slightest trace of this poisonous trait. A philosopher says: Reven ge is a requirement of the nature of man, The one who is the target of injustice seeks revenge not only from his persecutor, but from humanity in general (Magazine Fasana, April 1433). The world has recorded the histories of the worldly kings. It is very r are to find a king who may not be affected by this negative emotion. History tells us about Napoleon, who directed his son to seek revenge simply to fulfill his own personal motives. In the life of the Holy Prophet we find forgiveness, instead of revenge. His Wife’ Hazrat Ayesha says: the Holy Prophet never ever lock revenge in any personal matter, except on one who disobeyed a commandment or directive of God Almighty ( Bokhari, Kitab - ul - Adab, vol. 2, p. 94 ). There is an incident from the early days of his mission in Makkah. The Holy Prophet had gone to Taif, a small town near Makkah, for the purpose of preaching. The people of Taif welcomed him by raining stones on him. As a result his blessed feet were staine d with his own blood. Despite severe physical harm, the Holy Prophet reacted by praying, for their guidance