By: Mustapha Ridwan Olamilekan
Islam upholds deep respect for the religious beliefs of others, explicitly forbidding insults or attacks on the sacred symbols of different faiths. This principle is foundational to fostering peaceful coexistence, as emphasized in the Quran: “To you be your religion, and to me is mine” (Quran 109:6).
However, with the rise of social media platforms like Facebook and TikTok, these ethical boundaries are frequently crossed. Recently, adherents of African Traditional Religion, or Isese, have propagated offensive and false accusations against the Prophet Muhammad (PBUH), such as the claim that he slept with the body of Faatimah bint Asad (mother of Ali ibn Abi Talib) in her coffin and that he stole a red velvet garment during the Battle of Badr.
Some argue that these attacks on Islamic figures are reactions to perceived disrespect by Muslims toward their own religious identities. Others suggest that the monetization of platforms like Facebook and TikTok encourages such behavior, with attacking Islam seen as a way to generate traffic and financial gain. This article will explore how Islam addresses such acts of disrespect and clarify the historical realities behind these harmful misconceptions by examining the true character and actions of the Prophet Muhammad (PBUH).
Islamic Teachings on Respect
Islam is often associated with intolerance and extremism in many Western countries. Unfortunately, this inaccurate and unfavorable perception is perpetuated by some religious leaders, politicians, and well-educated non-Muslim intellectuals. It is crucial to dispel this stereotype by portraying Islam in an accurate and transparent manner. Respecting and tolerating the religious beliefs of others is one of the most vital components of peaceful coexistence and encompasses the issue of religious freedom.
The teachings of Islam emphasize the importance of respecting people of other faiths and everything they hold sacred. The underlying wisdom of this approach is to foster peaceful coexistence, with the hope that through understanding and respect, individuals may embrace Islam. A significant factor leading to disrespect is the abuse of what others worship. Allah warns Muslims in the Quran:
“And insult not those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge. Thus We have made fair-seeming to each people its own doings; then to their Lord is their return, and He shall then inform them of all that they used to do.” (6:108).
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Following this verse, Al-Mawdudi notes that the Prophet and his followers are admonished not to allow proselytizing zeal to dominate them to the extent that their polemics and controversial discussions become offensive to the beliefs of non-Muslims or lead to abuse of their religious leaders and deities. Such an attitude is unlikely to bring people closer to the Truth; rather, it can alienate them further. It is a law of nature that when you abuse someone or what they hold in high esteem, it causes them pain, prompting them to retaliate by attacking what you, too, cherish. Therefore, it is crucial to adhere to Allah’s instructions.
This religious guidance aligns with the concept of Saddu Dharaai (blocking the ways to evils). By following the principles outlined in this verse, Muslims can mitigate potential disrespect towards other religions. Additionally, it serves as a reminder for non-Muslims that seeking sudden fame or financial gain through social media should not come at the expense of showing disrespect for Islam and its Prophet Muhammad (PBUH).
Dispelling Offensive and Baseless Accusations Against the Prophet Muhammad (PBUH)
Recently, some members of the African Traditional Religion have attempted to tarnish the image of the Prophet Muhammad (PBUH) on social media. They have accused him of so many baseless and offensive acts, among which are: stealing a red velvet cloth at the Battle of Badr and sleeping with a dead body, purportedly that of the mother of Ali ibn Abi Talib. These accusations have circulated widely, with the aim of discrediting the Prophet and the status of Islam. This article addresses and clarifies these two false claims.
- Accusation of Sleeping with a Dead Body in the Coffin
The first accusation claims that Prophet Muhammad (PBUH) slept with a dead body in her coffin. The woman in question is Fatimah bint Al-Asad, the wife of Abu Talib and the mother of Ali and Jafar ibn Abi Talib. Prophet Muhammad (PBUH) considered her a mother figure. There are five women historically referred to as mothers to the Prophet. These include his biological mother, Aminah, and others who played maternal roles in his life, such as Suwaybah, Haleemah As-Sa’adiyyah, Barakah bint Tha’labah, and Fatimah bint Al-Asad.
Furthermore, Fatimah bint Al-Asad cared for the Prophet when he lived with Abu Talib, her husband. Upon her death, the Prophet showed deep respect by laying his body in her grave before she was buried, praying to Allah to protect her from any punishment in the grave. He then provided his own clothes for her burial. The Prophet’s act of compassion and reverence has been misinterpreted by some members of the African Traditional Religion, who falsely claim that this was an act of necrophilia, calling him “Abokusun” (a person who engages in intercourse with a dead body). This accusation is not only offensive but also a gross misrepresentation of the hadith that describes the Prophet’s actions.
Anas ibn Maalik may Allaah be pleased with him said, ‘When Faatimah bint Asad, the mother of ʻAli may Allaah be pleased with them both, passed away, the Prophet, sallallaahu ʻalayhi wa sallam, visited her house, sat beside her, and said, ‘My dear mother, may Allaah have mercy upon you and keep you under His Protection. After my mother, you have loved me as a caring mother loves her child. Many times, you went hungry in order to feed me well; you clothed me and fed me on delicacies that you denied yourself, hoping to attain the pleasure and rewards of Allaah and success in the Hereafter.’ The Prophet, sallallaahu ʻalayhi wa sallam, then, ordered that she be washed three times (ghusl), one of them with water mixed with camphor that he poured with his own hand. After this, he took off his qamees (long shirt) and put it on her and shrouded her in a burdah (outer garment). He then asked for Usaamah ibn Zayd, Abu Ayyoob Al-Ansaari, ʻUmar ibn Al-Khattaab and a black slave to dig up her grave. When they reached the lahd (niche inside the grave), he, sallallaahu ʻalayhi wa sallam, dug it and removed the dust himself. Then, he, sallallaahu ʻalayhi wa sallam, lay in the lahd and supplicated to Allaah, ‘O Allaah! You are The One in whose power is death and life, and for Whom there is no end, forgive my mother Faatimah. O Allaah! Make her house of the Hereafter vast; I beseech You in the name of your Prophet Muhammad, sallallaahu ʻalayhi wa sallam, and all the past Prophets. O Allaah, the most Merciful of the Merciful ones!’ After this, he, sallallaahu ʻalayhi wa sallam, called out, ‘Allaahu Akbar (Allaah is the Greatest).’ With the help of Al-ʻAbbaas and Abu Bakr may Allaah be pleased with them he, sallallaahu ʻalayhi wa sallam, laid her inside the lahd. [At-Tabraani in Al-Kabeer and Al-Awsat]
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This hadith has been intentionally distorted by those seeking to tarnish the Prophet’s image. Such misinterpretations are baseless and lack any foundation in authentic Islamic sources. Moreover, when Sa’ad ibn Muadh died, the Prophet (PBUH) descended into his grave, made ablution, prayed for him, and instructed his companions to do the same. Therefore, the claim that the Prophet slept with a dead body is not only erroneous but also a clear distortion of historical events.
- Accusation of Stealing a Red Velvet Cloth at the Battle of Badr
The second accusation circulating on social media is that the Prophet Muhammad (PBUH) stole a red velvet cloth during the Battle of Badr. This claim is similarly baseless and has been directly addressed in the Qur’an. After the battle, some hypocrites attempted to spread doubt about the Prophet by suggesting that he had taken the red velvet for himself, aiming to sow distrust among the Muslims.
Allah responded to this false accusation in the Qur’an:
“It is not for a prophet to be fraudulent; and whoever defrauds shall bring forth what he has defrauded on the Day of Resurrection, carrying it on his neck; then every soul will be fully paid for what it has earned, and they shall not be wronged.” (Qur’an 3:161)
According to Ibn Kathir, Jalalayn, Tafseer. Baghawi and others, this verse decisively clears the Prophet of any wrongdoing and warns those who would accuse him or others unjustly. The Prophet Muhammad (PBUH) was known for his integrity, and to suggest that he would steal from the spoils of war is a serious falsehood.
Conclusion
Islam firmly prohibits disrespecting the religious identities of others, warning that such behavior can provoke retaliation and disrupt social harmony. Non-Muslims, in turn, are expected to respect Islamic beliefs and figures. The recent accusations by some members of the African Traditional Religion in Yorubaland—alleging that Prophet Muhammad (PBUH) engaged in necrophilia and theft—are clear attempts to discredit Islam. These baseless fabrications mirror long-standing orientalist efforts aimed at undermining the universality of the Prophet’s message.
Both of these claims are offensive and have been thoroughly debunked. Islamic sources, including the Qur’an and authentic hadith, offer no support for these allegations. In fact, the Qur’an directly addresses such attempts to discredit the Prophet, rejecting any possibility of fraudulent behavior (Qur’an 3:161).
Finally, Governments and religious leaders must intervene to prevent the escalation of religious tensions, especially in the digital space. It is equally important that Muslims refrain from insulting other faiths, in line with the Quranic principle: “To you be your religion, and to me is mine” (Quran 109:6). By approaching such sensitive matters with knowledge, respect, and clarity, we can avoid the spread of harmful misinformation that seeks to damage the image of Islam and its Prophet.
By: Mustapha Ridwan Olamilekan
