Sheikh Yusuf Estes sheds light on the religion of Islam and its pillars. He also explains the meaning of the testimony of faith. Among other things, this lecture also touches upon the story of Adam and Eve and how Satan caused them to be drived out of Paradise. Watch this video to learn more…
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Does Islam allow the killing of innocent people? Does Islam permit terrorism? Can Islam be judged by what some people do?
To know the answer to these questions, watch this Show.
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Source: Taken with kind permission from thedeenshow.com.
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With steadfastness and forbearance, the Prophet had gathered around him a solid core of trustworthy women and men. How exactly did he build up this community?
From the beginning, the Prophet had given priority to quality over quantity.
After recovering from the distress caused by the initial experience of Revelation, and as he began to receive the subsequent Revelations, the Prophet began to share the message with those closest to him.
He had not yet received instructions on how to present the message to his people, but he anticipated fierce opposition, as had been foretold by Waraqah ibn Nawfal.
After Khadijah, his wife and the first convert to Islam, the circle of those who accepted the message was to widen to include members of his close family, then his friends. `Ali ibn Abi Talib, who was the young cousin in his charge; Zayd, his adopted son; Urn Ayman, the nursemaid who had cared for him after he returned to Mecca at age four; and his lifelong friend Abu Bakr were thus among the first to recognize the truth of the message and to pronounce the profession of faith (Ash-Shahadah) expressing their adherence to Islam:
“I bear witness that there is no god but God and that Muhammad is His Messenger.”
The number of converts slowly grew as a result of the Prophet’s own discreet preaching and the very determined involvement of Abu Bakr, who was always ready to speak about the new faith and take action for its sake: he would buy slaves from their masters and set them free in the name of Islam’s principles stressing the equality of all human beings.
During those years, Muhammad’s presence in Mecca, his action, and his example were to attract a large number of women and men who were gradually to embrace the new faith.
The number of conversions nevertheless remained small during the first few months. Tradition reports that during the first three years, only thirty to forty Quraysh became Muslims. They would meet with the Prophet at the home of one of the converts, Al-Arqam ibn Abi Al-Arqam, and learn the basics of their religion while new Revelations kept arriving.
The surrounding atmosphere was becoming more and more hostile as the inhabitants of Mecca learned about the essentials of this new message and took stock of its impact on the poor and the young.
The Prophet, aware of those upheavals and of the dangers ahead, decided to concentrate on discreetly giving a solid education to a small group, who he knew would face criticism, rejection, and most probably exclusion.
It was this very group who were later, thanks to the quality of their spiritual education and the sincerity of their involvement, to remain steadfast in the face of difficulties and persecution.
From the beginning, the Prophet had given priority to quality over quantity, and preferred to concern himself with the nature of the hearts and minds he addressed than their number.
For three years, he quietly built up the first community of believers, whose particular feature was that it gathered, without distinction, women and men of all clans and all social categories (although the bulk were young or poor).
After those years, Muhammad (peace be upon him) received a Revelation enjoining him to make his call public:
And admonish your nearest kinsmen. (Ash-Shu`araa’ 26:214)
The Prophet understood that he now had to convey his message to the members of the clans to which he was linked by kinship ties. He began to call them to Islam. One day, he climbed up Mount As-Safa and called the tribal chiefs one by one.
Thinking he had an urgent or important announcement to make, they gathered at the foot of the hill to listen to him. From where they stood, they could not look into the valley, whereas Muhammad was facing it. He called out to them:
”If I warned you that down in this valley, armed horsemen are closing in to attack you, would you believe me?” They answered, almost with one voice: “Certainly- you are trustworthy and we have never heard you tell lies!”
The Prophet then went on:
“Well, I am here to forewarn you of violent torments! God has ordered me to admonish my nearest kinsmen. I have no power to protect you from anything in this life, nor to grant you blessings in the life to come, unless you believe in the Oneness of God.”
He added: “My position is like that of he who sees the enemy and runs to his people to warn them before they are taken by surprise, shouting as he runs: ‘Beware! Beware!’” (Ibn Hisham, As-Sirah An-Nabawiyah)
His uncle Abu Lahab’s response was immediate and scathing: “Woe to you (taban laka)! Is this why you have gathered us?” He turned away instantly, taking the assembled chiefs with him: he was thus to come to epitomize those who rejected Muhammad’s message and opposed him most fiercely.
Because of this status, the Quran answered him in a later Revelation, using the same formula with the additional aesthetic power of assonance and consonance in the Arabic words: “Tabat yada Abi Lahabin watab” (let the hands of Abu Lahab perish, let him perish). (Al-Masad 111:1)
Later on, When the Prophet organized two meals to present the same message, the first was a failure because Abu Lahab again intervened to prevent his nephew from speaking.
During the second meal, Muhammad was able to convey the substance of his message, which was heard and secretly accepted by some members of the clans he had invited.
His kinsmen and the tribe’s elders had reacted in a rather cold and distant manner because they understood that the nature of Muhammad’s message threatened the age-old balance in their society. Both their gods and their power could be challenged, and the danger was serious.
Muhammad continued to speak to his kinsfolk until he received another Revelation ordering a forthright, determined attitude:
Therefore expound openly what you are commanded, and turn away from those who join false gods with God. (Al-Hijr 15:94)
The prophetic mission was entering a new phase. Now the message was addressed to all and required a clear-cut distinction between tawheed, faith in one God, and the polytheism of the Quraysh.
The Prophet had gathered around him a solid core of trustworthy women and men; some were his relatives, bur many came from different social categories and tribes, and he had been providing them spiritual and religious education for the previous three years.
With steadfastness and forbearance, they were to face rejection, persecution, and exclusion in a Meccan society that was beginning to split apart.
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The article is an excerpt from the author’s “In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).
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By Editorial Staff
In Islam, even commands and prohibits are moderate; A Muslim is not charged except with that within its capacity.
Moderateness is one of the characteristics with which Islam is distinguished more than the other faiths. Therefore, God has set up the Muslim community as a witness over all other communities. God says:
And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. (Al-Baqarah 2:143)
Moderateness of Islam
The moderateness of Islam is reflected in its moderate teachings which are halfway between permissiveness and restrictiveness. In the Qur’an, God says:
And do not make your hand [as] chained to your neck or extend it completely and (thereby) become blamed and insolvent. (Al-Israa’ 17:29)
The moderateness of Islam is also represented by its moderate commands and prohibitions. A Muslim is not charged except with that within its capacity. God says:
God does not charge a soul except (with that within) its capacity. (Al-Baqarah 2:286)
God also says:
We do not charge any soul except (with that within) its capacity. (Al-An`am 6:152)
God further says:
No person is charged with more than his capacity. (Al-Baqarah 2:233)
The Muslim’s condition – either richness or poorness – is always taken into consideration when it comes to financial liabilities:
There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation – the wealthy according to his capability and the poor according to his capability – a provision according to what is acceptable, a duty upon the doers of good. (Al-Baqarah 2:236)
God also says:
Let a man of wealth spend from his wealth, and he whose provision is restricted – let him spend from what God has given him. God does not charge a soul except [according to] what He has given it. God will bring about, after hardship, ease. (At-Talaq 65:7)
`Imran ibn Husain (may God be pleased with him) reported: “I had piles, so I asked Prophet Muhammad (peace be upon him) about prayer. He said, ‘Pray while standing and if you can’t, pray while sitting and if you cannot do even that, then pray lying on your side.’” (Al-Bukhari)
Prophet Muhammad used to command bearable acts of worship and prohibit unbearable ones. `Aishah (may God be pleased with her) reported that the Prophet came in to her and there was a woman with her. He said: “Who is this?” She said: “So-and-so, and she does not sleep.” And she told him about how she prayed a great deal. He said: “Stop praising her. You should do what you can, for by God, God never gets tired (of giving reward) until you get tired. And the most beloved of religious actions to Him is that in which a person persists.” (An-Nasa’i)
Anas ibn Malik (may God be pleased with him) reported: “The Prophet saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, ‘God is not in need of this old man’s torturing himself,’ and ordered him to ride.” (Al-Bukhari and Muslim)
Anas bin Malik also reported that a group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (God), and when they were informed about that, they considered their worship insufficient and said, “Where are we from the Prophet as his past and future sins have been forgiven.” Then one of them said, “I will offer prayer throughout night forever.” The other said, “I will fast throughout year and will not break my fast.” The third said, “I will keep away from women and will not marry forever.” The Messenger of God then came to them and said, “Are you the same people who said so-and-so? By God, I am more submissive to God and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion is not from me (not one of my followers).” (Al-Bukhari & Muslim)
Sa`d ibn Abi Waqqas (may God be pleased with him) reported that the Messenger of God forbade `Uthman bin Maz`oun (may God be pleased with him) to abstain from marrying and if he had allowed him, we would have gotten ourselves castrated. (Al-Bukhari and Muslim)
Prophet Muhammad used to prohibit extremism and fanaticism. `Aishah (may God be pleased with him) reported that Prophet Muhammad did something as it was allowed from the religious point of view but some people refrained from it. When the Prophet heard of that, he, after glorifying and praising God, said, “Why do some people refrain from doing something which I do? By God, I know God more than they do and I fear God more than they do.” (Al-Bukhari)
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What is the meaning of moderation in Islam? How could the Muslim be moderate?
The Prophet (peace be upon him) said:
“The religion (of Islam) is easy, and whoever makes the religion a rigor, it will overpower him. So, follow a middle course (in worship); if you can’t do this, do something near to it and give glad tidings and seek help (of Allah) at morn and at dusk and some part of night”. (Al-Bukhari)
In so many other hadiths, besides the one above, the Prophet warns against the dangers of fanatical beliefs and behaviors and to implement the moderate Islamic values in all aspects of life.
Still, how can somebody be too religious, and, more precisely, too Islamic?
What does Islam say about moderation and going to extremes in religion? What is the solution to tackle extremism?
In the video below Sheikh Yasir Qadhi answers these questions, and defines the true meaning of moderation in Islam and how to avoid extremism and its traps…
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Why are we (Muslims) called a moderate nation? What are the manifestations of the moderation of Islam?
God says:
In sight of Islam’s moderation, what kind of life does the religion give to man?
We have made you (true Muslims) a moderate nation so that you could be an example for all people and the Prophet an example for you. (Al-Baqarah 2:143)
What is meant by “moderate” here?
What are the manifestations of the moderation of Islam? Why are we (Muslims) called a “moderate” nation, and the religion is called a ‘moderate’ religion?
Between the two extremes: rationalizing everything – I must understand to believe – and having complete blind faith, where does Islam stand?
How does Islam combine the middle path between these two extremes?
Between religion and daily life, spirituality and rituals, between this world and the hereafter, work and life, pleasures of this life and rewards of the Hereafter, between needs of the body and needs of the soul, between mysticism and rationalism, where does Islam stand?
About the status, role, rights and duties of men and these of women, what does Islam say? How are they different and how are they seen?
In sight of Islam’s moderation, what kind of life does the religion give to man?
What does the Prophet’s (peace be upon him) seerah (biography) tell about such moderation? How does his character and teachings strike the balance between mercy and strictness?
Answers to such critical questions and other more are answered by Dr. Yasir Qadhi in that compelling talk…
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In the competition launched by Alukah network, and supervised by E-Da`wah Association under the theme “Our Balanced Moderate Life”, the E-Da`wah Committee (EDC) came in third, Jamal Ash-Shatti, Consultant at Islam Presentation Committee (IPC) affiliated to Al-Najat Charity Society, announced.
Through the website (WWW.NEW-MUSLIMS.INFO), E-Da`wah Committee gained third position in the contest as one of the remarkable online resources presenting and promoting moderation as an authentic Islamic approach in multiple international languages.
Under the theme “Our Balanced Moderate Life” and through an effective coordination of efforts to introduce the moderate message of Islam, a wide range of articles, videos and editorials were published discussing Islamic values and how Islam is the religion of moderation. Of these material are the following:
As a unique information content presenting and promoting Islamic values in some 12 languages, the New Muslims website has generated considerable praise and admiration in the competition.
“Not by chance we won this prize. It is the result of hard work and dedication,” Al-Shatti added.
“On all occasions inside and outside Kuwait, our informative and interactive content-rich websites have remarkable and impressive records, and today’s award is another step on the road to success, which adds to our long record of achievements”, Al-Shatti clarified.
“Since we began our online da`wah and academic work and over the course of four years, we’ve had remarkable achievements”, Al-Shatti added.
“It was not easy winning this competition. We have done something great with the dedication and hard work of the Editorial Board who over the last few months directed their efforts toward introducing the principle of “moderation” as an basic characteristic of Islam in efforts to presenting the true image of Islam and its message in general with distinguished video and visual materials.”
Starting from the first year of its existence the E-Da`wah Committee won Shaikh Salem Al-Ali Al-Sabah Informatics Award 2010.
Continuing ahead, in Kuwait E-Awards for 2012, organized by Kuwait Foundation for the Advancement of Science, the IPC website, www.ipc.org.kw won the first award in the Electronic Content field, while Electronic Da`wah Committee came second in Electronic Education category for its ‘Da`wah Skills’ website,www.dawahSdkills.com , and third for its ‘Learn to Pray’ DVD app in both English and Arabic.
In the same award for 2015, the the E-Da`wah Committee won the first place with The Comprehensive Muslim e-Library, www.muslim-library.com , run by skillful and qualified editorial board.
For their contribution in enriching local electronic content, the websites were recommended as official Kuwaiti candidate to compete in an international competition.
We’re not just listing the awards, it’s what we did to win them.
Praising the EDC for winning the prize, Al-Shatti clarified that the prize “reflects the status and role of Kuwait in the cultural field and development on Islamic, regional and international levels”.
“It is not strange for Kuwait with its pivotal role in the pursuit of knowledge and promotion of science, and its interest in encouraging excellence and creativity under Islam and its values”, he said.
“The EDC victory is a good indicator for our country’s increasing role in enriching the Islamic and cultural life. And in our turn we contribute this heritage to Kuwait which has been selected as the capital of Islamic culture this year.”
“I congratulate E-Da`wah Committee for their hard organized work and their distinguished achievements. So thank you and keep up the great work.”
All thanks to Allah that by His grace we’ve achieved that success.
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Terrorism is generally defined as killing of civilians for political reasons. Dr. Azzam Tamimi, President of the Fiqh Council of North America, writes: “A straightforward definition of terrorism has been: ‘the use of force (or violence) to advocate a political cause’.”
The Qur’an is based on the concepts of morality, love, compassion, mercy, modesty, self-sacrifice, tolerance and peace.
It is to be emphasized that terrorism against the innocent civilians, whether through aggression or suicidal means, is under no circumstances permissible in Islam. Islam encourages the oppressed people to struggle for their liberation and it commands other Muslims to help those who are oppressed and suffering, but Islam does not allow, under any circumstance, terrorism against non-combatants and innocent people.
Islam has not only forbidden terror and violence, but also abhors even the slightest imposition of any idea on another human being. Allah Almighty says:
Let there be no compulsion in religion: Truth stands out clear from error: whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things. (Al-Baqarah 2:256)
So remind, you need only to remind. You cannot compel them to believe. (Al-Ghashiyah 88:22)
Some people who say they are acting in the name of religion may misunderstand their religion or practice it wrongly. For this reason, it is a mistake to form any idea of that religion from the activities of these people.
The best way to understand Islam is through its main source, the Qur’an; and the model of morality in the Qur’an is completely different from the image of it formed in the minds of some Westerners or some bigot Muslims.
The Qur’an is based on the concepts of morality, love, compassion, mercy, modesty, self-sacrifice, tolerance and peace, and a Muslim who truly lives according to these moral precepts is highly refined, thoughtful, tolerant, trustworthy and accommodating. To those around him he gives love, respect, peace of mind and a sense of the joy of life.
The word Islam has the same meaning as ‘peace’ in Arabic. Islam is a religion that came down to offer humanity a life filled with the peace and well-being in which Allah’s eternal mercy and compassion is manifested in the world.
Allah invites all people to accept the moral teachings of the Qur’an as a model whereby mercy, compassion, tolerance and peace may be experienced in the world. In Surat Al-Baqarah, this command is given: “You who believe! Enter absolutely into peace (Islam). Do not follow in the footsteps of Satan. He is an outright enemy to you.” (Al-Baqarah 2:208)
As we see in this verse, people will experience well-being and happiness by living according to the moral teaching of the Qur’an.
Allah has commanded humanity to avoid evil; He has forbidden immorality, rebellion, cruelty, aggressiveness, murder and bloodshed. Those who do not obey this command of Allah are walking in the steps of Satan, as the Qur’an says in the verse above, and have adopted an attitude that Allah has clearly declared unlawful.
Of the many verses that bear on this subject, here are only two:
But as for those who break Allah’s contract after it has been agreed and sever what Allah has commanded to be joined, and cause corruption in the earth, the curse will be upon them. They will have the Evil Abode. (Ar-Ra`d 13:25)
Seek the abode of the hereafter with what Allah has given you, without forgetting your portion of the world. And do good as Allah has been good to you. And do not seek to cause mischief on earth. Allah does not love mischief makers. (Al-Qasas 28:77)
As we can see, Allah has forbidden every kind of mischievous acts in Islam including terrorism and violence, and condemned those who commit such deeds. A Muslim lends beauty to the world and improves it.
Islam is a religion, which fosters freedom of life, ideas and thought. It has forbidden tension and conflict among people, calumny, suspicion and even having negative thoughts about another individual. To force anyone to believe in a religion or to practice it is against the spirit and essence of Islam. Because it is necessary that faith be accepted with free will and conscience.
Of course, Muslims may urge one another to keep the moral precepts taught in the Qur’an, but they never use compulsion. In any case, an individual cannot be induced to the practice of religion by either threat or offering him a worldly privilege.
Allah has commanded tolerance and forgiveness:
Take to forgiveness and enjoin good and turn aside from the ignorant. (Al-A`raf 7:199)
The phrase “practice forgiveness” here expresses the concept of forgiveness and tolerance which is one of the basic principles of Islam.
When we look at Islamic history, we can see clearly how Muslims established this important precept of the moral teaching of the Qur’an in their social life. At every point in their advance, Muslims destroyed unlawful practices and created a free and tolerant environment.
In the areas of religion, language and culture, they made it possible for people totally opposite to each other to live under the same roof in freedom and peace, thereby giving to those subject to them the advantages of knowledge, wealth and position.
Likewise, one of the most important reasons that the large and widespread Ottoman Empire was able to sustain its existence for so many centuries was that its way of life was directed by the tolerance and understanding brought by Islam.
For centuries, their tolerance and compassion have characterized Muslims. In every period of time they have been the most just and merciful of people. All ethnic groups within this multi-national community freely practiced the religions they have followed for years and enjoyed every opportunity to live in their own cultures and worship in their own way. Indeed, the particular tolerance of Muslims, when practiced as commanded in the Qur’an, can alone bring peace and well-being to the whole world.
The Qur’an refers to this particular kind of tolerance: “The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.” (Fussilat 41:34)
A straightforward definition of terrorism has been: ‘the use of force (or violence) to advocate a political cause’.
All this shows that the moral teaching offered to humanity by Islam is one that will bring peace, happiness and justice to the world. The barbarism that is happening in the world today under the name of “Islamic Terrorism” is completely removed from the moral teachings of the Qur’an; it is the work of ignorant, bigoted people, criminals who have nothing to do with religion. The solution which will be applied against these individuals and groups who are trying to commit their deeds of savagery under the guise of Islam, will be the instruction of people in the true moral teaching of Islam.
Eminent Muslim scholar Sheikh Yusuf Al-Qaradawi states:
“No doubt, aggression against innocent people is a grave sin and a heinous crime, irrespective of the victim’s religion, country, or race. No one is permitted to commit such crime, for Allah, Most High, abhors aggression. Unlike Judaism, Islam does not hold a double-standard policy in safeguarding human rights.”
The following are three relevant Islamic principles based on the Qur’an and Sunnah:
Islam does not permit aggression against innocent people, whether the aggression is against life, property, or honor, and this ruling applies to everyone, regardless of post, status and prestige. In Islam, as the state’s subject is addressed with Islamic teachings, so is the ruler or caliph; he is not allowed to violate people’s rights, lives, honor, property, etc.
In the Farewell Pilgrimage, the Prophet (peace be upon him) declared the principle that people’s lives, property, and honor are inviolable until the Day of Judgment. This ruling is not restricted to Muslims; rather, it includes non-Muslims who are not fighting Muslims. Even in case of war, Islam does not permit killing those who are not involved in fighting, such as women, children, the aged, and the monks who confine themselves to worship only.
This shouldn’t raise any wonder, for Islam is a religion that prohibits aggression even against animals. Ibn `Umar (may Allah be pleased with them both) quote the Prophet as saying: “A woman (was made to) enter (Hell) Fire because of a cat which she tied, neither giving it food nor setting it free to eat from the vermin of the earth.” (Al-Bukhari)
If such is Islamic ruling concerning aggressive acts against animals (a kind of terrorism), then, with greater reason, the punishment is bound to be severe when human being happens to be the victim of aggression, torture and terrorism.
In Islam, everyone is held accountable for his own acts, not others’. No one bears the consequences of others’ faults, even his close relatives. This is the ultimate form of justice, clarified in the Qur’an:
Or has he not had news of what is in the books of Moses and Abraham who fulfilled (the commandments): That no laden one shall bear another’s load. (An-Najm 53:36-38)
Therefore, it’s very painful to see some people ‘who are Muslims by name’ launching aggression against innocent people and taking them as scapegoats for any disagreement they have with the state’s authority!! What is the crime of the common people then?!
Murder is one of heinous crimes completely abhorred in Islam, to the extent that some Muslim scholars hold the opinion that the repentance of the murderer will not be accepted by Allah, Most High. In this context, we recall the Qur’anic verse that reads, “…if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people.” (Al-Ma’idah 5:32)
In Islam, the notion “End justifies the means” has no place at all. It is not allowed to attain good aims through evil means, and, therefore, alms collected from unlawful avenues are not halal (lawful). In this context, the Messenger of Allah said, “Surely, Allah is Good and never accepts but what is good.”
Thus, in Shari`ah, with all its sources: “the Qur’an, the Sunnah, consensus of Muslim jurists”, aggression and violation of human rights are completely forbidden. On this issue, Dr. Muzammil Siddiqi adds:
“The Islamic position as regards non-Muslims is that they should recognize Allah’s Oneness and Prophet Muhammad as Allah’s Final Prophet. They should accept Islam to live happily and successfully in this world and to be saved in the Hereafter. It is Muslims’ duty to give them this message clearly, but without any coercion or intolerance. If others accept this message it is good for them, but if they do not accept, Muslims should still treat them with kindness and gentleness and leave the final judgment to Allah.”
In our enthusiasm for da`wah, we should not be intolerant and aggressive towards others. However, in our politeness and civility we should also not give up our mission and message. We should not be intimidated to become quiet and we should not feel shy to tell the truth.
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Source: witness-pioneer.com.
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By Tariq Ramadan
Life in the desert was to fashion the man and his outlook on creation and the elements of the universe and its whole nature. When Muhammad came to the desert, he was able to learn from the Bedouins’ rich oral tradition and their renown as speakers to develop his own mastery of the spoken language.
The desert is often the locus of prophecies as it naturally offers to the human gaze the horizons of the infinite.
Later on, the Last Prophet (peace be upon him) was to stand out through the strength of his words, his eloquence, and above all his ability to convey deep and universal teachings through short, pithy phrases (Jawami` al-kalim).
The desert is often the locus of prophecies because it naturally offers to the human gaze the horizons of the infinite. For nomads, forever on the move, finitude in space is allied to a sense of freedom blended, here again, with the experience of fleetingness, vulnerability, and humility. Nomads learn to move on, to become strangers, and to apprehend, at the heart of the linear infinity of space, the cyclical finitude of time.
Such is the experience of the believer’s life, which the Prophet was later to describe to young `Abdullah ibn `Umar in terms reminiscent of this dimension: “Be in this world as if you were a stranger or a wayfarer.” (Al-Bukhari)
In the first years of the Prophet’s life he developed a specific relationship with nature that remained constant throughout his mission. The universe is pregnant with signs that recall the presence of the Creator, and the desert, more than anything else, opens the human mind to observation, meditation, and initiation into meaning.
Thus, many verses of the Qur’an mention the book of creation and its teachings. The desert, apparently devoid of life, repeatedly shows and proves to the watchful consciousness the reality of the miracle of the return to life:
And among His Signs is this: you see the earth humble (because of drought); but when We send down rain to it, it is stirred to life and yields increase. Truly, He Who gives it life can surly give life to the dead, for He has power over all things. (Fussilat 41:39)
This relationship with nature was so present in the Prophet’s life from his earliest childhood that one can easily come to the conclusion that living close to nature, observing, understanding, and respecting it, is an imperative of deep faith.
Many years later, when the Prophet was in (Madinah) Medina, facing conflicts and wars, a Revelation in the heart of night turned his gaze toward another horizon of meaning:
In the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for all those endowed with insight. (Aal `Imran 3:190)
It has been reported that the Prophet wept all night long when this verse was revealed to him. At dawn, when Bilal, the muezzin, coming to call for prayer, asked about the cause of those tears, Muhammad (peace be upon him) explained to him the meaning of his sadness and added: “Woe to anyone who bears that verse and does not meditate upon it!”
Living close to nature, observing, understanding, and respecting it, is an imperative of deep faith.
Another verse conveys the same teaching , referring to multiple signs:
In the creation of the heavens and the earth; in the alternation of night and day; in the sailing of the ships through the ocean for the profit of humankind; in the rain that God sends down from the skies, and the life which He then gives to the earth after it had been lifeless; in the beasts of all kind that He scatters through the earth; in the change of the winds, and the clouds that run their appointed courses between the sky and the earth; (here) indeed are signs for a people who are wise. (Al-Baqarah 2:164)
The first years of Muhammad’s life undoubtedly fashioned his outlook, preparing him to understand the signs in the universe.
The spiritual teaching that can be drawn from them is essential, both for the Prophet’s education and for our own education throughout history: being close to nature, respecting what it is, and observing and meditating on what it shows us, offers us, or takes (back) from us requirements of a faith that, in its quest, attempts to feed, deepen, and renew itself.
Nature is the primary guide and the intimate companion of faith. Thus, God decided to expose His Prophet, from his earliest childhood, to the natural lessons of creation, conceived as a school where the mind gradually apprehends signs and meaning.
Far removed from the formalism of soulless religious rituals, this sort of education, in and through its closeness to nature, fosters a relationship to the divine based on contemplation and depth that will later make it possible, in a second phase of spiritual education, to understand the meaning, form, and objectives of religious ritual.
Cut off from nature in our towns and cities, we nowadays seem to have forgotten the meaning of this message to such an extent that we dangerously invert the order of requirements and believe that learning about the techniques and forms of religion (prayers, pilgrimages, etc.) is sufficient to grasp and understand their meaning and objectives.
This delusion has serious consequences since it leads to draining religious teaching of its spiritual substance, which actually ought to be its heart.
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The article is an excerpt from Dr. Tariq Ramadan’s book “In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).
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The Prophet was a living model of equity toward those who did not share his faith. His attitude towards Non-Muslims is a lifelong lesson.
Prophet Muhammad (peace be upon him) had always retained very strong ties with the members of different clans and with his kin who had not accepted Islam. His uncle Abu Talib, whom he loved so much and whom he accompanied until he breathed his last, was one such example.
The Prophet established his relationships in the name of trust and the respect of principles, not exclusively on the basis of similar religious affiliation.
Another uncle, Al-`Abbas, remained by the Prophet’s side even though he had not yet converted.
Muhammad’s trust in him was tremendous, and he did not hesitate to confide in him or have him take part in private meetings involving the future of the community (later, Al-`Abbas would be present when the second covenant of Al-`Aqabah was concluded; the Prophet would also keep him informed of the highly confidential preparations for his emigration to Yathrib).
His remaining a polytheist never prevented the Prophet from showing him the greatest respect and deepest confidence in situations where his very life was at risk.
It was a similar attitude of trust that had made it possible for Muslims to emigrate to Abyssinia, under protection of a king whom the Prophet trusted even though he was not a Muslim.
This attitude is to be found throughout the Prophet’s life: he established his relationships in the name of trust and the respect of principles, and not exclusively on the basis of similar religious affiliation.
His Companions had understood this as well, and they did not hesitate to develop solid ties with non-Muslims in the name of kinship or friendship, on the basis of mutual respect and trust, even in perilous situations.
Thus, Um Salamah, who had been separated from her husband, found herself alone with her son on her way to Medina. `Uthman ibn Talhah, who was not a Muslim, offered to escort and protect her until she reached the place where her husband was. She did not hesitate to trust him: he accompanied her and her son to their destination, then took leave of them in the most respectful manner.
Urn Salamah was often to tell this story, always p raising `Uthman ibn Talhah’s noble character.
Examples of this nature abound, and neither the Prophet nor the other Muslims ever restricted their social and human relations to their coreligionists.
Later, the Qur’an was to establish the rightfulness and the principle of such relationships formed on the basis of mutual respect:
God does not forbid you, with regard to those who do not fight you for (your) faith, nor drive you out of your homes, from dealing kindly (showing affection) and justly with them: for God loves those who are just. God only forbids you, with regard to those who fight you for (your) faith, and drive you out of your homes, and support Others in driving you out, from turning to them (for friendship and protection) . It is those who turn to them (in these circumstances) who do wrong. (Al-Mumtahanah 6o:8,9)
The Prophet himself was a model of equity toward non-Muslims; those who did not share his faith. Through all the years of his mission, he had continued to receive important deposits from non-Muslim traders who went on dealing with him and wholly trusted him.
On the eve of his departure for Medina, Muhammad asked `Ali to give back one by one to their respective owners the deposits be still held; he scrupulously applied the principles of honesty and justice that Islam had taught him, whomever he dealt with, be they Muslims or non-Muslims.
During the same period, the Prophet also showed a most understanding attitude toward those who, under persecution or pressure from their families, had left Islam. This was the case with two young Muslims, Hisham and `Ayyash, who abjured Islam after prolonged resistance.
No particular decision or sanction was taken against them. Later on, `Ayyash again came back to Islam, full of remorse and sadness. Revelation was subsequently to ease his exceedingly harsh vision and judgment about himself:
Say: “O Moses who have transgressed against themselves! Do not despair of God’s mercy: for God forgives all sins; for He is the All-Forgiving, the Most Merciful. Turn to Your Lord and submit to Him, before the chastisement comes on you: after that you shall not be helped. (Az-Zumar 39: 53-54)
On hearing those verses, Hisham also came hack to Islam. Yet one who did not return was `Ubaydullah ibn Jahsh, who had gone to Abyssinia with the first group of emigrants and who had then converted to Christianity and abandoned his wife, Um Habibah bint Abi Sufyan. (Um Habibah was later to marry the Prophet.)
Neither the Prophet, from Mecca, nor any of the Muslims who lived in Abyssinia took any measure against him: he remained a Christian until he died without ever being harassed or ill-treated.
This attitude of respect for non-Muslim and for everyone’s freedom remained constant throughout the Prophet’s life, and the authoritative accounts of his life contain no mention whatsoever of a different attitude.
Later on, in Medina, he was to speak out harshly and take firm measures against those who falsely converted to Islam for the sole purpose of gathering information about the Muslims, then denied Islam and went back to their tribes to bring them the information they had managed to obtain.
These were in fact war traitors, who incurred the penalty of death because their actions were liable to bring about the destruction of the Muslim community)”.
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The article is an excerpt from the author’s In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).
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