Five Nobilities Islam Shares with the World

Allah also said:

No compulsion is there in religion. Rectitude has become clear from error. So whosoever rejects evil and believes in God
has laid hold of the firmest handle, un-breaking;
God is All-hearing, All-knowing. Qur’an 2:256

As explicit as can be—God commands—no one is compelled to live by any faith, including Islam. In another verse, Allah states: 

If it had been the Lord’s will, they would all have believed,
all who are on earth! Will you then [Muhammad] compel humanity against their will to believe? Qur’an 10:99

The freedom of belief philosophy is woven into Islamic doctrines so tightly that it is impossible to extinguish. For example, Dr. Mustapfa Zayd al-Azhary, in his two 600-page volumes, “The Abrogated Verses of the Qur’an,” states that 141 verses in the Qur’an support the freedom of belief and the sanctioning of un-authoritative means over such belief. Examples of these verses follow:

Allah SWT said:

(Muhammad) tell them, “Clear proofs have come unto you from your Lord, so whoso. It is for his good, and whoso is blind, blind to his hurt. And (say) I am not (here) to watch over your doings. Qur’an 6:104

If it had been Allah’s plan, they would not have taken false gods: but We made you not one to watch over their doings, nor are you set over them to dispose of their affairs. Qur’an 6:10

Whoever pays heed unto the Apostle pays to heed unto God, thereby, and as for those who turn away – We have not sent you to be their warden [governing their doing]. Qur’an 4:80

Say, oh, disbelievers! I do not worship what you worship,
nor do you worship what I worship, nor will I ever worship what you worship,
nor will you ever worship what I shall worship; you follow your religion, and I follow mine. Qur’an 109:1-6

But if they turn away [from your guidance, O Prophet, know that]
We have not sent you to be their governor: you are not bound to do more than deliver the message [entrusted to you]… Qur’an 42:48

In His wisdom, Allah created people capable of differentiating between good and bad, freeing them to choose either path and faith. With all liberty, Islam enforces the human nature of liberal thinking, devising, and exploring to advance the vehicle of spirit and life. In the meantime, disdained are those who take authority over one’s belief, for it violates God’s venerated “freedom of belief.” The law of the land accepted moralities and character applies equally, irrespective of their belief.

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But whoever kills a believer intentionally – his recompense is Hell, wherein he will abide eternally,
and Allah has become angry with him and has cursed him and has prepared for him a great punishment. Qur’an 4:93

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Note on the Apostate (Riddah) Killing Rule

In his book, حرية الاعتقاد في القرآن الكريم والسنة النبوية “The Freedom of Belief in the Qur’an and Sunnah,” al-Maliky explains that the rule of killing a person for renouncing Islam is innovation and politically driven that has no basis in Islam.

The fanatics’ conception of executing an apostate, known as al-Riddah, violates the teachings of the Qur’an and is against Islam’s outstanding principle of freedom of faith. Al-Maliky explains that renegade was a norm during the life of the Prophet. Still, neither God nor the Prophet penalizes the apostate (the Murtad). The accountability of such rejected acts is left only for Allah, not anyone else—the exception to this understanding is those engaged in (muharabah) hostility against Muslims. Many passages of the Qur’an spoke on apostate; for example, Allah states:

Lo! those who believe, then disbelieve, and then (again) believe, then disbelieve, and then increase in disbelief-God is not likely to forgive them, nor to guide them in any way. Qur’an 4:137

Another passage conveys,

Lo! those who disbelieve after their (profession of) belief and grow further in disbelief: God will not accept their repentance. And such are those who are astray. Qur’an 3:90

In yet another passage, Allah states:

O ye who believe! Whoso of you become a renegade from his religion, [know] Allah will bring a people whom He loves and who love Him.  Qur’an 5:54

None of the qur’anic passages allude to any action that rules the use of violence but instead leaves their affairs to Allah.

In the Prophet’s Traditions, we read a Bedouin story about who professed faith before the Prophet. On the second day, he approached him, requesting to withdraw his loyalty to Islam. The Prophet took no action except the denial of his request.

Jaber reported,

A Baduine came to the Prophet and confessed to Islam. The next day, he returned to the Prophet saying, “Aqil Bay’ati,” revoke my pledge. The Prophet did not respond; he repeated his request. Still, the Prophet did not respond. The man walked away. Bukhari and Muslim

Elaborating on the Beduine’s story, Al-Maliky stated:

The Prophet acted calmly; he denied the man’s request, did not order his execution, nor send someone to kill him.” He further noted, “the apostate execution’s rule,’ is foreign to Islam and is an innovation.’ To Allah, the door of repentance is always open. Therefore, killing an apostate intrudes on Allah’s affairs and His rule of mercy. Moreover, why would the Prophet act against the many forms of freedom of faith principles revealed to him, defying God’s wisdom and regulations?

See “The Freedom of Belief in the Qur’an and Sunnah,” p. 39 and 123

II- Mercy

Mercy is the second central human quality in this discussion. Its manifestation is recognized in every Islamic facet. The primary mercies are that of Allah. “Giving mercy is inherent in God’s nature,” explains Oxford World’s Classics. Allah sustained and fashioned all creations and revealed the Scriptures as guidance and healing for His creations’ ills. The Qur’an states:

Lo! Allah is, for humanity, Full of Pity, Merciful. Qur’an 22:65

O humankind, there has to come to your instruction from your Lord and a healing for what is in the chest [heart or conscious] and guidance and mercy for the believers. Qur’an 10:57

And We send down the Qur’an that which is healing and mercy for the believers. Qur’an 17:82 

Allah, the Most Merciful The Compassionate (al-Rahman al-Rahim), two of the most common and influential Allah’s attributes are al-Rahman and al-Rahim, traditionally translated as ‘Allah the Most Merciful the Compassionate.’ Every Surah of the Qur’an starts with ‘In the name of Allah al-Rahman al-Rahim.’ Unlike the traditional translations, in their version of the English translation of the Qur’an, Oxford World Press** translated “In the name of God al-Rahman al-Rahim,” as “In the name of God, the Lord of Mercy the Giver of Mercy,” stating,

The addition of the word ‘Lord’ is intended for this aspect of the term, while al-Rahim is in an intensive form suggesting that the quality of giving mercy is inherent in God’s nature.

**Oxford University Press, NY, NY, MAS Abdel Haleem 2004, 2005, 2010

Due to man’s weakness and dependence on Allah’s mercy, Muslims are reminded to begin every affair, initiative, action, and intent with, “In the name of Allah al-Rahman al-Rahim.”

Muslim scholars explain that al-Rahman and al-Rahim’s attributes are endless and extensive attributes for mercy. First, however, al-Rahman exemplifies the universal and central graces, such as the Sun giving warmth to earth’s creations for survival, providing the wind to carry the clouds about from the oceans, loaded with heavy rain, and dropping it on dead land to produce fruits, crops, and vegetation for people and other creations to feed on; created the ozone layer to protect people and animals from harmful space radiations; shaped the atmosphere for people and other creations to breath and communicate; allowed the day and night for laboring and resting; reserved Heaven and Hell as a reward to encourage good, and punishment to prevent evil.

On the other hand, al-Rahim covers distinctive, personal, situational, and circumstantial’ dependent mercies. This category of Allah’s mercies can never be encompassed or counted. Examples are individual’s creation: the facial look, the hair, the eyes, etc.; escaping injury from an accident or natural disaster; the love and care mothers have for their newborn, and the newborn’s ability to suckle from the breasts of their mothers; the variety and level of services of man to man, and the list of Allah’s favors and mercies on man and the rest of the creation continue and may never be fully reckoned or comprehended.

Mercy: Proactive and Reactive

Unlike the classical understanding of mercy as being compassionate toward an offender, mercy in Islam can also be a benediction and a gift to humanity from Allah to deal with one another in merciful ways. Dr. Saeed Khan explained this concept to the Cor Unum convention, at the Vatican, on the 10th anniversary of “Deus Caritas EST,” Feb. 25-26, 2016, and later to CNN. The convention emphasized the unique retreat for the Year of Mercy, in which Pope Francis spoke to thousands of priests.

Dr. Khan explained:

While the conventional understanding of mercy is typically ’showing compassion and forgiveness for those in need,’ in Islam, mercy also means a blessing and a gift, 

He further said:  

He said. The concept of mercy as a blessing and a gift shows God’s omniscience, and omnipotence in that mercy is proactively given rather than simply reactively received by someone seeking forgiveness.

Dr. Khan added,

The various prophets throughout history, including Adam, Noah, Abraham, Isaac, Ishmael, Jesus, and Mohamed, are also mercies of humanity because they have been the ones to transmit and convey the divine message.

Mercy in Human Relational Aspect

a) Treating People with Respect
Islam instructs Muslims to address others rationally, changing their hearts and minds about the wrong, not by negating or insulting ways. Allah SWT said:

 Speak fair [righteous words] to people. Qur’an 2:83

Note that the above verses are not just calling upon Muslims to address other Muslims nicely, but instead calling on Muslims to address ‘an-Nas‘ all people nicely.

In yet another verse, the Qur’an states:

And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge. Qur’an 6:108

b) Courteously Greet People
Showing politeness to others is excellent and rewarding work in Islam. ‘Return the greetings in a like manner or better,’ Allah commands Muslims. The well-being of a society is affected by the way people deal with one another. Civility and courtesy are one kind of mercy in a community. The Qur’an instructs Muslims:

And when a [courteous] greeting is offered you, meet it still with a reception more courteous or [at least] of equal courtesy. Indeed, Allah takes careful account of all things. Qur’an 4:86

c) Repel Evil with Good
Changing enmity into friendship is another graceful act of mercy. Islam teaches:

Not equal are the good deed and the foul deed. Repel evil with that which is better, and then the one who is hostile to you will become a devoted friend. Qur’an 41:34-35

Prophet Muhammad encouraged people to be merciful to others. He said:

He who is not compassionate to others, Allah will not be merciful to him. –Bukhari and Muslim

The Prophet also said:

No man is a true believer unless he desires his brother [in humanity] what he wishes for himself. –Bukhari and Muslim

The choice of words in a speech or address is essential in Islam. Using kind words for any event is Godly and dutiful.

And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed, Satan is ever, to humankind, a clear enemy. Qur’an 17:53

d) Disseminate Religion Warmly
Allah’s guidance for inviting and calling people to Him or Islam is through wisdom and kindness, not by coups and assassinations, not at gunpoint or arrogance, nor hatred and negation. Allah eloquently illustrates this approach by saying:

Invite (all) to the way of your Lord with wisdom and beautiful preaching, and discuss with them in the best and most gracious ways. Qur’an, 16:25

Relational compassion with rationality eliminates fear, arguments, and strife; it relegates intolerance, bias, and dogmatism. Such relational aspects are manifestations of mercy. Allah teaches:

Repel evil with what is better. We are most knowing what they describe. Qur’an 23:96

Prophet Muhammad as a Mercy

Teachings and acts of human mercy were observed throughout Prophet Muhammad’s life. His kind nature is not confined to Muslims but preferably to all people, the near and far, and friend and foe, to all of God’s universe. The Prophet taught,

Have mercy on those on earth; you get the understanding from Him Who is in the heavens [Allah]. -Al-Dailami

The Prophet also said:

Allah said, if you desire my mercy, have mercy on my creation. –Al-Dailami

The Prophet hastened the formal prayer for a crying child. When asked why he was accelerating the prayer, he answered,

I began the prayer intending to lengthen it, but as presently as I hear a weeping child, I hastened so that I would not trouble his praying mother. -Bukhari and Muslim

Muhammad’s Mercy for his Foe

There are many examples of Muhammad’s mercy for his opponents—clear cases in pardoning the Meccans and his missionary trip to al-Taif.

Pardoning the Meccans

At his crest of power as the leader of Arabia, after he re-entered Mecca, Prophet Muhammad let its people go free:

Go about wherever you may; you are set free.

Despite the Meccan’s 18 years of persecution and torture of Muslims, Muhammad’s pardon was granted. He could have easily persecuted the Meccans—he had the upper hand, and persecution was the norm. However, his compassionate and forgiving nature reduced all ills and injuries he and his people afflicted to nothing. It is no wonder Allah ascribed Muhammad in the Qur’an as ‘mercy to the worlds.’

And We have not sent you (O Muhammad), but as a mercy to the worlds. Qur’an 21:107

Muhammad’s Missionary Trip to Al-Taif

Tiring of Meccan assaults and rejection, in the 8th year after the first revelation, Muhammad started looking for other than the Meccans to address his cause. He sought al-Ta’if, 90 miles southwest of Mecca, hoping to find collaboration from its people. It must have been painful for Muhammad to have arrived at such a determination. Nevertheless, he recognized that Arabia’s lawlessness and the unknowns would endanger his life if he left the city. If Muhammad had to turn back to Mecca, he would have to obtain a new clan to protect him, which might not be possible.

In al-Ta’if, the Prophet was turned down by its three leaders. One leader told him, “If God sent you, I would tear down the suspensions of the Ka’ba.” The second leader asked, “Couldn’t God find anyone other than you to send?” The third leader refused to meet with the Prophet. He sent with his servant this message, “I do not ask to speak to you. Because, if you are a messenger of God as you claim, then you are too great of a person for me to speak, and if you are a liar, it is not befitting for me to talk to you.” -Al-Bidayah wa al-Nihayah

Knowing the consequences of returning to Mecca, Muhammad appealed to them to conceal the news of rejection from the Meccans or to allow him to stay amongst them. Unfortunately, his plea was also rejected. Instead of the expected kindness, they turned loose their children to follow him and hurled rocks at him until he was severely cut. He bled until the blood seeped out of his shoes. Just outside the town, he prayed these words:

O my God, unto You, I complain of my weakness, helplessness, and lowliness before men. But, O Most Merciful of the merciful, You are Lord of the weak. And You are my Lord. Into whose hands will You entrust me?
Unto some far-off stranger who will ill-treat me? Or onto a foe whom You have empowered against me? I care not if Your wrath is not on me…

Upon this prayer, the Angel of Mountains came to Prophet Muhammad, asking permission to close the two mountains on the people of al-Ta’if. Still, despite his deepest wounds of rejection, Muhammad replied:

No, God guides my people, for they knew not [the truth].
Oh my God, bring people who pray and testify to Your oneness from their offspring. –Al-Bidayah wa al-Nihayah

The Prophet was magnanimous, as his zeal for public security and forgiveness overpowered his anger and self-injuries. Attesting to this fact, God revealed:

And certainly, you are of a high moral character. Qur’an 68:4

III- Justice and Ihssan (charitable acts above and beyond justice)

“Justice is one of Islam’s objectives that it shares with the people and nations of the world,” Hassan al-Maliky states. He further added, “Islam made belief optional, but justice imperative,” sighting the Qur’an that says, 

Say: ‘This is the truth from your Lord. Let whosoever will believe, and whosoever will disbelieve it.’ Qur’an 18:29

God commands justice, ihssan, the doing of goodness beyond justice, and liberality to kith and kin, and He forbids all destructive deeds, injustice, and rebellion. Qur’an 16:90

In the sight of God, justice supersedes believing in Him. One may disbelieve in God but may not do injustice. Even though doing justice is an objection, Islam seeks something warmer and more humane than just fairness, ihssan, the doing of good over and above equity, as stated in the previous Passage.

Islam favors returning good for ill and forgiving inflicted harm; it considers discrimination in color, lineage, religion, or national origin acts of corruption. The same is true for deeds of deception, embezzlement, slavery, and the intrusion on others’ rights.

O humankind! We created you from a single pair of a male and a female and made you into nations and tribes that you might come to know and cherish (for cooperation, not that you may despise each other). Verily the most honorable of you in the sight of God is the most righteous. Qur’an 49:13

A Christian Copt Receives Justice in the Court of a Muslim Caliph

An exciting story of a Coptic Christian and the son of the Muslim governor of Egypt, Amr ibn al-Aas, over a horse race, winning is an example of Islamic justice. Contesting the Christian’s victory, Amr’s son hit the Christian on his head, saying, “I am the son of the two honorable.” As the former complained to the Muslim Caliph, Umar Ibn al-Khattab, in Medina in the Arabian Peninsula, the Caliph summoned the governor of Egypt and his son to come before him in Medina for a hearing. Determined that it was the governor’s son’s fault, and in the presence of the state’s prominent men, the audience ended with Caliph giving the Christian a whip to beat his adversary.

Upon the Christian taking revenge for himself, The Caliph asked the Christian to beat his father, Egypt’s governor. The Christian declined, saying, “I have obtained justice.” At this point, ‘Amr, the governor of Egypt, asked: Why beat me, oh Prince of the Faithful? The Caliph replied with these famous words, “Why do you enslave people, yet their mothers delivered them free? Because of your position [as a governor of Egypt], your son committed the wrong.”

Such an expected paradigm can only be in the many teachings of the Qur’an and the Prophet Muhammad on justice, liberty, and the safeguards of the rights of every citizen and every creation.

IV- Inner-self Purification, Tazkiyah

God commands,

         He has certainly succeeded who (tazakka) purifies himself. Qur’an 87:14

Tazkiyah is one of the essential spiritual fundamental teachings of Islam. Just as the body requires food to stay healthy, the soul, too, needs its spiritual nourishment. Tazkiyah is the foundation for achieving closeness to Allah. Building character and morality in people has been yet another part of Tazkiyah.

The day when neither wealth nor sons shall profit, except for him who comes to God with a pure heart. Qur’an 26:88-89

Cleansing hearts and minds from vices and sins, engaging with Allah’s 99 attributes, and observing humility, devotion, generosity, hospitality, patience, forgiveness, and Ihssan are basic teachings in the school of Tazkiyah.

Allah’s eight-oath verses reflect the centrality and importance of Tazkiyah in Islam in:

By the Sun and his (glorious) splendor;
By the Moon, as she follows him;
By the day as it reveals (the Sun’s) glory;
By the Night as it conceals it;
By the Firmament and its (incredible) structure;
By the Earth and its (vast) expanse;
By the Nafs (Soul),
And the proportion and order were given to it and its enlightenment as to its wrong and right.
Accurately, he succeeds who purifies it (yuzakeeha)
And he fails who corrupts it! (Dassaha) Qur’an 91:1-10

The Remembrance of Allah, Thikru-Allah
One of the essential constituents of Tazkiyah is the remembrance of Allah. This recollection must be made in the heart and the mind first and be acted upon by the body and the senses.

Piety and humility are functions related to the heart and spirit and hence must be earned by the core. Knowing about a pile of gold for grip means grasping it, not doing anything about it. To obtain purity and humility, one must practice hours contemplating and remembering Allah, His attributes, and His signs on earth and in the heavens.

The same goes for what displeases Allah. Learning about a rattlesnake nearing means avoiding it, not tying it around the neck. Obtaining closeness to Allah means making no sinful approaches. Preventing immoral acts starts from one’s inner thoughts, heart, and mind. Restraining one’s body parts, actions, or moves from sin and watching one’s tongue, sight, and hearing are deliberate actions not to cross the boundaries and limitations set by Allah.

Say (O Muhammad) Truly, Allah leaves to stray whom He will
(as a result of their choice of going astray) but He guides us to
Himself those who turn to Him in repentance, those who believe,
and whose hearts find satisfaction in the remembrance of Allah,
for without doubt, in the remembrance of Allah do hearts find rest. Qur’an 13:27-28

The ninety-nine great attributes of Allah. Such as The Forgiver, The Light, The Guide, The Subduer, The Shaper of Unique Beauty, The Provider, The Known, The Constrictor, The Exalter, The All-Hearing, The All-Seeing, The Watchful, and The Just, The Loving, The Source of All Goodness, and The Clement are examples of knowledge about Allah necessary for the spiritual enrichment.

Each dignified attribute is an institution that speaks about Allah’s ability, capability, and eternity. The more one knows about these ascribes, the more engagement in loving Allah, and the more sinful acts become infrequent. Such approaches and traits are elemental to safe and tranquil societies.

V- Obtaining Knowledge (Ilm) and Practicing Wisdom (Al-Hikmah)

Learning and reasoning are the fifth defining principle of Islam.

God will raise those who believe and acquire knowledge to higher ranks among you. Qur’an 58:11

Obtaining Knowledge

Knowledge is light for all people. The first revelation unlettered to Prophet Muhammad was,

Read in the name of your Lord….  Qur’an 96:1

Learning practical knowledge is suitable for all humanity and an obligation for every Muslim. Prophet Muhammad said:

Obtaining knowledge is an obligation of every male and female.  -Muslim. Al-Termizi

The angels spread their wings [as in pleasure and service] for the seeker of knowledge. -Sunan Ibn Majah and Abu al-Drdaa

Reasoning

On the other hand, wisdom means real insight and having sound judgment concerning a matter or situation through understanding the cause-and-effect phenomena. Al-Hikmah dictates to do what is appropriate in the proper manner, at the right time, and place. Islam teaches that failures are avoided by proper education, study, and research. The Prophet said:

It would be best to study [predict] its outcome when attempting to conduct an affair. If suitable, proceed; otherwise, do not. -Ibn al-Mubarak, see al-Jamim‘ al-Sagheer, volume 1, page 28

Knowledge, wisdom, and Tazkiyah are the building blocks of successful people, which Prophet Muhammad taught. These schools represent the mortal, spiritual, and religious domains of life. As a result, the prophet Muhammad founded a prosperous nation that liberated one-half of the then-known world from tyranny, superstition, and squabbling with these principles.

Unsurprisingly, many world historians, leaders, and philosophers honored Prophet Muhammad for his outstanding accomplishments and character. For example, regarding the essentials of human greatness, the historian Lamar Tine states:

If greatness of purpose, the smallness of means, and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history to Muhammad?

The most famous men created arms, laws, and empires only. If anything at all, they found no more than material powers that often crumbled away before their eyes.

This man moved not only armies, legislations, empires, peoples, and
dynasties, but millions of men in one-third of the then-inhabited world; More than that, he moved the altars, the gods, the religions, the ideas, the beliefs, and souls…

His forbearance in victory, his entirely devoted ambition
to one idea and in no manner striving for an empire; His endless prayers, his mystic conversations with God, his death, and his triumph after death attest not to imposture but to a firm conviction that gave him the power to restore a dogma.

Philosopher, orator, Apostle, legislator, warrior, conqueror of ideas, the restorer of rational dogmas, a cult without images, the founder of twenty terrestrial empires, and one spiritual empire that is Muhammad. Regarding all the standards by which human greatness may be measured, we may well ask, ‘Is there any man greater than he? Alphonse De Lamar Tine, Histoire De la Turquie, Paris, 1854 Vol. II, PP 276-277

Dr. Michael Hart of The 100, A RANKING OF THE MOST INFLUENTIAL PERSONS IN HISTORY, named Prophet Muhammad the first one.

My choice of Muhammad to lead the world’s most influential persons may surprise some readers and be questioned by others. Still, he was the only man in history supremely successful on religious and secular levels.

For more quotes about Prophet Muhammad, visit our article, ‘Quotes about Prophet Muhammad.’

The five primary principles of Islam are meant to augment human life and pursue happiness. Such means are to conquer all acts of corruption, vice, and discords derogatory to suitable living for all people. The Qur’an states:

Exulted He who holds all control in His hands and has power over all things; He created death and life to test you and reveal which of you does best—He is the Mighty, the Forgiving. Qur’an 67:1 and 2