Many of the problems facing people in today’s world can be traced to a lack of adherence to moral values. From murder to embezzlement, the number and size of criminal activities have increased exponentially in the last five decades. One needs only to turn on the local evening news to become aware of the general anxiety and lack of peace in the world. More than 1400 years ago, however, a single man was able to not only cure the Arabian Peninsula of its vices, but also instill in the people a sense of compassion towards their fellow man. Today’s world and that of the Prophet’s could not be more different, yet the problems and solutions are somewhat the same. What causes seemingly content people to disobey the unwritten rules of society? And what are some possible solutions commensurate with the problem? This essay discusses the character of the Prophet Muhammad, peace be upon him (pbuh), and examines how the values he held and practiced gave him the strength to influence the world around him.
By 600 C.E., the Arabian Peninsula was a hotbed of moral vices. As Sheikh Safiur-Rahman Al Mubarakpuri notes in The Sealed Nectar, a biography of Prophet Muhammad (pbuh), regarding Pre-Islamic Arabia, “prostitution and indecency were rampant and in full operation.” Men and women could openly commit acts of fornication and adultery without fear of societal consequences. The only issue at the time that was of perhaps greater concern was the fragility of tribal relationships. These tribes were legendary throughout the Old World for the manner in which they held generations-long grudges. Except during prohibited months, fighting was common and much bloodshed occurred. In less than a century, however, the Prophet Muhammad (pbuh) would reform Arabian society and his message transformed entire populations from Damascus to Ethiopia. [Read more: Muslims around the World
The Prophet Muhammad, peace be upon him, taught love, kindness and compassion to his people, and was seen to be the most loving, kind, and compassionate of all of them. The Quran mentions his kind and gentle behavior in these words: “O Messenger of Allah! It is a great Mercy of God that you are gentle and kind towards them; for, had you been harsh and hard-hearted, they would all have broken away from you” (Quran 3:159).
Muhammad’s Honesty
The exact characteristics that allowed the Prophet (pbuh) to do this are innumerable. Nonetheless, chief among his traits was his honesty. The range of names attributed to him includes Al-Sadiq (the Truthful) and Al-Amin (the Faithful).
Even his enemies, who were diametrically opposed to everything he preached, still referred to him by these names. In effect, the Prophet Muhammad (pbuh) was defined through his honesty. The first example of his honesty lies in his conditions of borrowing and lending.
Most significantly, the Prophet (on the orders of God) eliminated charging interest; no longer was the borrower forced to borrow money on outrageous terms that had previously condemned him to a life of servitude to the lender. A testament to the severity of not returning borrowed possessions and trusts lies in the Prophet’s (pbuh) Farewell Address. He reminds the people to be faithful and return whatever has been entrusted to them to its rightful owner.
Muhammad’s Treatment of Women
The character of the Prophet (pbuh) was also seen in his treatment of women. In Pre-Islamic Arabia, women were treated as mere commodities. That is, they held no property rights, divorce rights lay in the hands of men and they were responsible for all household duties. The Prophet (pbuh), however, actively involved himself in household matters. He would help his wife with chores like sweeping the floor. According to author Fazl Ahmad in Muhammad: The Prophet of Islam, when one of his children would fall ill, the Prophet (pbuh) would stay by their bedside and actively take care of them. As ordered by God, the Prophet (pbuh) gave women in Islam the right to initiate divorce and to own their own property, among other liberties.
It is important to note here the critics’ point of view: that Islam, rather than giving women rights, demotes them to a position of subservience to man. Notwithstanding, one needs only to carefully study the Quran, the holy book of Islam, and prophetic sayings to understand Islam’s treatment and emphasis on positive relations with women. [Click here to find out about treatment of women in Islam.]
The directives given were so different from what had been the norm in Pre-Islamic Arabia that even many of the Companions of the Prophet had reservations regarding taking their wives’ counsel for their affairs. Despite this initial reluctance, the belief in God and the example set forth by the Prophet (pbuh) eventually convinced the Companions to integrate this into their lifestyles. In effect, Islam had elevated women to a position on par with men, and the Prophet’s (pbuh) example reinforced Islam’s message of equality.
Muhammad’s Goodwill
The Prophet’s (pbuh) goodwill did not simply extend towards women or fellow Muslims. It was inclusive towards people of other religions as well, including the Jews and Christians of the time. An example of this lies in his treatment of prisoners of war during the battle of Badr. The prisoners were kept in extremely good living conditions and even fed proper food. Furthermore, they were given the option of freeing themselves by either paying a ransom or by teaching ten Muslims how to read and write. This environment stands in direct contrast to the appalling conditions most prisoners of war dealt with in the past and continue to deal with in the present, including physical torture and lack of proper facilities. Even with all the right in the world, the Prophet (pbuh) restrained himself and saw to it that his Companions treated their enemies with hospitality and goodwill.
The situation in today’s world is at once startling and discomforting because of the minimal value placed on human life. At both the individual and nation levels, one group may treat another group as disposable simply because their way of thinking is different. The Prophet (pbuh) transcended all of these perceived differences through his character. From the beginning to the end his honesty, his treatment of women and minorities, and his behavior towards non-Muslims set the standard that would inspire all of his followers. This is why author Michael H. Hart recognized the Prophet (pbuh) as number one in a ranking of the 100 most influential persons in history. While many people at the time did not agree with the Prophet (pbuh) on his principles or policy, even his bitterest enemy came to respect the strength his infallible character gave him. As global citizens in the 21st century, it is important to see beyond differences and realize that the human denominator among us is what is most important. We must all seek examples like the Prophet’s (pbuh) and work to incorporate them into our lives, in order to increase tranquility and make the world a more peaceful place for future generations.
The Medina Charter serves as an example of finding resolution in a dispute where peace and pluralism were achieved not through military successes or ulterior motives but rather through respect, acceptance, and denunciation of war —aspects that reflect some of the basic tenets of the religion Prophet Muhammad, peace be upon him, was guiding and promoting. Through an examination of the Medina Charter, I will show how pluralism was advanced and instituted in Medina, and the reasons reflecting on such a document could help avoid the divide and misunderstanding plaguing much thought, rhetoric, and media today between Muslims, Christians, and Jews all over the world.
When the Prophet was forced to immigrate to Medina, the population was “a mixture” of many different tribes (predominantly Arabic and Jewish), who had been fighting for nearly a century, causing “civil strife,” and it was for this reason that the Prophet was invited there, notes F.E. Peters in “Muhammad and the Origins of Islam.” In this region reigned power-hungry strategies, an emphasis on arms and strength in the military, and a belief that resolution of differences through mediation was clearly unachievable except by a trustworthy outsider who had no connections to the issues or the tribes. Not only did the Prophet fit these prerequisites, but his personal ambition as given to him by God was also one of spreading peace and unity, creating a community, or ummah, made up of diverse groups, through the teachings of the Quran and in the name of Islam.
The Quran states that the Lord “teaches by the pen” (96:1-5). This is indicative of the Medina Charter in that it is a reflection of these verses, an example of how God is educating people and changing thought patterns through discourse, whether in speech or writing. In this case, the discussion resulted in peace achieved through mutual consultation, contemplation, and through seeking agreements in which tribes felt they had benefited from the charter and had not been robbed of status or undermined by unresolved antagonism from the past.
The mere formation of the Charter and the resultant peace were tremendous feats, and the content of the Charter itself reflects this magnitude. The formation of an ummah through respect and mutual acceptance resulting in pluralism shows us one of the ways in which the Prophet combated ignorance — the state of mind that causes violence and terror, as noted by Armstrong.
Examining some of the clauses in the Charter also shows how the Prophet managed to exemplify outstanding leadership and create a lasting peace. The first clause, “They are a single community (ummah),” depicts the ultimate message and goal of the rest of the charter, notes Amyn Sajoo in “Muslim Ethics: Emerging Vistas.” The Charter served as a unifying document in a city of diverse groups, cultures, religions, and languages.
Clause 25 epitomizes the level of tolerance in the charter and also serves as an example of Islam in practice. “The Jews … are a community (ummah) along with the believers. To the Jews their religion and to the Muslims their religion,” comments Sajoo about clause 25. This extraordinary tolerance ties in with the verse from the Quran (2:256) which says, “There is no compulsion in religion.” For in the eyes of God, as it says in the Quran “… those who believe … Jews, Christians, and Sabaeans … and does right — surely their reward is with their Lord” (2:62).
Despite the laws he introduced, the existing groups clearly did not feel threatened by his presence or his governance. The society was pluralistic, and it was not repressive. The Prophet — as clause 25 shows — never imposed Islam upon the people of Medina, which meant that they could still practice without disruption their religions and customs, aspects of life that were fundamentally important to them. He did not create an ummah through denouncing all ways of life except for Islam or by recognizing Islam as the singular religion; instead he united all inhabitants of the city under one banner of ethical living and moral principles — commonalities between all humans and all religions.
The Prophet drew upon the characteristics of unity, respect, tolerance, and love to create and administer a pluralistic community. Clause 40 exemplifies this: “The ‘protected neighbor’ is as the man himself so long as he does no harm and does not act treacherously,” notes Sajoo. People were safe and respected and free to follow and exercise their beliefs and would be protected in doing so. This protection, however, could not shield them from treachery or wrongdoing.
As indicated by Yildirim, the Medina Charter is arguably the first constitution ever written incorporating religion and politics. And even though the politics of the region have changed since it was written — in contemporary times for the worse — Islam’s values have continued to spread and are maintained throughout the whole Muslim world. Despite the deleterious hold of power that some governments still have over their people, the true face of Islam shines through in how people live, communicate, and approach life.
I speak from personal experience in having traveled through Iran, Turkey, and Northern Iraq in January, 2009. And despite what the media say about the people in those lands, my time there was spent in the houses of complete strangers who showered me with hospitality that transcended any I had previously experienced in my lifetime. Although the governing body has changed, the points of the Medina Charter and tenets of Islam preached by Prophet Muhammad still exist amongst the people.
My heritage was accepted with curiosity and respect — just as the Prophet implemented in Medina between the tribes. My place in the society was welcomed with honest enthusiasm, and I felt a part of a community — like the community that the Prophet implemented in Medina. I was exposed to mainstream Islam which we hear so little about in the West due to the confusion which unjustly joins Islam and extremism together. I saw tolerant Muslims who saw me as another person who wanted peace and respect, not treachery.
This is what the Prophet also accomplished in Medina — a community which was not based upon sectarian, partisan religion or ethnicity, but one built on unity and acceptance. One built on tolerance. One built on peace. It seems the Prophet was acutely aware that spirituality and faith cannot be legislated and forced, and for this reason, he sought unity and respect, eschewing discrimination based on ethnicity or belief.
The Medina Charter is very relevant to current tensions existing between the Muslims, Jews, and Christians. Unfortunately, it seems that ignorance and fear, suspicion and disrespect plague the interaction, and stereotypes hold sway between these three great Abrahamic religions. In the post-September 11th era, a new wave of antagonism has arisen, and people around the Western world generally fear Islam. Sadly, people confuse the actions of extremist nationalists and fundamentalists who so unjustly hide behind a Holy Book claiming that their intentions are aligned with God and with what the religion teaches. The essence of all religions is the same, for they all teach kindness, mercy, and justice.
Peace was achieved in Medina, not through the might of arms or the scale of wealth, but through the unyielding principles of Islam — tolerance, mercy, reason, justice, and a belief in God. The Medina Charter, arguably the first charter ever written, shows that Islam rejects the use of compulsion and force in religion and, as has been demonstrated over centuries of human existence, that the most effective way to resolve conflicts is through mediation.
The Medina Charter is an example that should be discussed and referred to in current conflicts. The creation of such a tolerant community, or ummah, offers the promise and hope of high-minded pluralism. For people are not judged on their beliefs, but on their actions. Irrational discrimination and persecution are the instigator of all tensions, and reason and tolerance are the essence of all peace. Just as in the streets of Medina, through tolerance and respect, we too may one day have a world-wide ummah, where a passing Christian will say, “Peace be upon you” to a Muslim, who will reply, “Peace be upon you too.”
