Davlat arbobi sifatida hokimiyatga ega bo‘lganda ham Payg‘ambar ﷺ qasos va murosasizlik siyosatini yuritmadi. Aksincha, u Makkada o‘ziga va sahobalariga qilingan shafqatsizlikka qarama-qarshi bo‘lgan rahmdillik tizimini joriy etdi. Bir safar Madinadagi yahudiylardan bir guruh Payg‘ambar ﷺ huzuriga kirib, odatdagi islomiy salom “Assalomu alaykum (sizga tinchlik bo‘lsin)” o‘rniga masxara qilib, “As-somu alaykum (sizga o‘lim bo‘lsin)” deyishdi. Uning zavjasi ‘Oisha ular-ning bu dadil hurmatsizligidan g‘azablanib, la’natni ularga qaytardi. Ammo Payg‘ambar ﷺ dedi: “Ey ‘Oisha, muloyim bo‘l! Olloh muloyimdir va barcha ishlarda muloyimlikni yaxshi ko‘radi, shuning uchun qo‘pollik va haqorat qilishdan saqlan.”91 Uning hokimiyati o‘sha davrda ham uni qasos olishga, bir xil javob qaytarishga yoki hatto zavjasiga o‘zini haqorat qilganlarga qo‘pol javob berishiga ruxsat berishga undamadi.
Uhud jangida Quraysh qo‘shini — 3 000 kishi, musulmonlarniki esa 700 kishi — Payg‘ambar ﷺ ni tuzoqqa tushirishga muvaffaq bo‘ldi. Uning old tishi sindi, tani jarohatlandi, dubulg‘asi yuzini teshib o‘tgani sababli yuzidan qon oqdi. Ular tomonidan yana qon to‘kilganiga qaramay, Ollohning Elchisi ﷺ yuzidagi qonni artib turib, xarakterining chidamliligini namoyon etib dedi: “Ey Olloh, qavmimni kechir, chunki ular bilmaydilar.”92 Boshqa rivoyatlarda u avval: “Payg‘ambarlarini yaralab, ularni Ollohga da’vat qilayotganlarida qonini oqizgan qavm qanday qilib muvaffaqiyatga erisha oladi?” degan, so‘ngra bir lahza jim qolib, kechirim so‘rab Ollohga duo qilgan. Sahobalar changlar tinganda unga kelib dedilar: “Mushriklarga la’nat o‘qing.” U ﷺ dedi: “Men la’nat o‘quvchi qilib yuborilmadim. Aksincha, men rahmat sifatida yuborildim.” 93 Qur’onda Isroil o‘g‘illaridan bo‘lgan yovuzlarning payg‘ambarlari tilida la’natlanganligi zikr etilgan,⁹⁴ va Payg‘ambar ﷺ sudxo‘rlik kabi ba’zi amallarni la’natlagan hamda dastlab eng yetakchi zulmkor kishilarga la’nat berishni Allohdan so‘ragan bo‘lsalar-da, ularning odatiy xulq-atvori o‘zlariga va izdoshlariga zulm qilganlarni kechirishga intilish edi.
Upon wielding the power of a statesman, the Prophet صلى الله عليه وسلم never enacted a policy of vengeance or intolerance. Instead, he implemented a system of mercy that was in direct opposition to the cruelty he and his followers had been subjected to in Mecca. On one occasion, a group of Jews from Madinah entered upon the Prophet صلى الله عليه وسلم and mockingly said, “Al-sāmu ‘alaykum (death be upon you),” in place of the customary Islamic greeting of “Al-salāmu ‘alaykum (peace be upon you).” His wife ‘Āishah , appalled by their brazen disrespect, repeated the curse back to them, but the Prophet صلى الله عليه وسلم said, “O ‘Āishah, be gentle! Allah is Gentle and loves gentleness in all matters, so beware of harshness and vulgarity.”91 His authority in that phase still did not tempt him to retaliate, or respond in kind, or to even let his wife respond harshly to those who had insulted him .صلى الله عليه وسلم During the Battle of Uḥud, Quraysh’s army—3,000 strong against the Muslims’ 700—managed to ambush the Prophet .صلى الله عليه وسلم His front tooth was broken, his body was battered, and blood flowed from where his helmet had pierced his face. Somehow, after bleeding at their hands yet again, the Messenger of Allah صلى الله عليه وسلم still had the resilience of character to say as he wiped the blood from his face, “O Allah, forgive my people, for they do not know.”92 In other narrations, he first said, “How can a people succeed after they have wounded their Prophet and caused him to bleed as he calls them to Allah?” Then, he صلى الله عليه وسلم fell silent for a moment, before appealing to Allah with the prayer for forgiveness. His Companions came to him صلى الله عليه وسلم and said as the dust cleared, “Invoke a curse against the polytheists.” He صلى الله عليه وسلم said, “I have not been sent as a curser. Rather, I was sent as a mercy.”93 Though the Qur’an mentions that the wicked among the Israelites were cursed on the tongue of their prophets,94 and though the Prophet صلى الله عليه وسلم cursed certain practices like usury, and initially asked Allah to curse the leading persecutors, his normative demeanor was to seek forgiveness for those who wronged him and his followers.