The Madina Charter is a constitution that essentially established the Madina city-state. The Charter was the first written constitution in Islam and arguably the first constitutional law in society. Before Prophet Muhammad’s arrival from Makka, Yathrib (later known as Madina) had a population of 10,000 that was organized into approximately 22 tribes. Approximately half the population was Jewish and half was Arab. Regardless of religion, tribes sought power through military dominance over other tribes, with the numerous alliances forged between warring tribes greatly contributing to the aggression. Constant warfare was taking a toll on the tribes. While some sought external military assistance for the conflicts, many were making preparations for the enthronement of a leader from one of the tribes. However, it was unclear whether each tribe would acquiesce to the leadership of a single leader from one of the tribes and if such a leader would be able to establish political organization, create military defense for the city, reconcile tribal hostilities, and define local rights and obligations as well as address the issues of the growing immigrant refugee population from Makka.

God’s Messenger was requested by the tribes in Yathrib to act as a third-party mediator to try and help resolve the on-going conflict between them. He had a reputation for being an able mediator as he had helped to resolve conflicts in Makka and was able to fill the leadership void that existed in the area. It was also common practice of Arabs at that time to refer their conflict to outsiders, and the Prophet had already been given the title, “The Trustworthy” by the residents of Makka. Finally, while drafting the Charter, he consulted the leaders of each tribe, thereby demonstrating his willingness to listen to the needs of all tribes.

The methods God’s Messsenger made use of in the creation of the Charter are similar to trends that have emerged in modern conflict resolution techniques. These methods provide an important source for understanding the concepts of mediation and conflict resolution in Islam, and subsequently, can also offer effective means with which to approach dialogue with and within Islamic societies and among non-Islamic societies.

The Charter, which was the first declaration of the area of Madina as a city-state, established rules of government and addressed specific social issues of the community in an attempt to put to an end the chaos and conflict that had been plaguing the region for generations. The Charter outlined the rights and duties of its citizens, provided collective protection for all citizens of Madina, including Muslims and non-Muslims, and provided the first means of seeking justice through the law and community instead of via tribal military actions.

The Madina Charter, which contains 47 sections in total, addresses the power structures that contributed to the conflict in Yathrib. The Charter expressly identified the parties involved in the conflict; the first 23 sections of the Charter address the Muslim immigrants from Makka and the Muslims of Yathrib, while the second half of the document is directed towards the Jews of the community. Prophet Muhammad also identified immediate physical issues in Yathrib. In the second section, the people of Yathrib are defined as one community to the exclusion of all others. Prior to this proclamation, the boundaries of Yathrib were indistinct, each tribe occupying a certain territory, with the whole of the tribal territories in the area not being considered as one, united city. Once Yathrib was established as an integrated community, The Prophet addressed issues of community justice and protection. The Charter established the course of law for Yathrib. The right to seek justice was shifted from individuals to the central community. The Prophet’s arrangements for community justice and protection encouraged collective responsibility. The Madina Charter was also the first acknowledgement of religious divisions within the Yathrib tribal system. Though he did little to change the organization of inter-religious tribes, the Prophet called upon the deeply instilled values of Islam and Judaism to fortify the agreement. These stipulations enabled the participants of the agreement to look once again beyond tribal alliances, thus making tribal lines indistinct.

Along these same lines, the Charter focused on relationships rather than group dynamics: the Madina Charter eliminated tribal hostilities by realigning residents, shifting the focus from militaristic rivals to allied religious followers. In the event of religious dispute, the document continued to decree that the participants of the agreement must act in good faith with one another Finally, interaction goals, including specific desires to maintain one’s sense of self-identity, were left intact by shifting the alliance from tribes (which were hostile) to religion, enabling participants to abandon tribal hostility without loss of face.

Before the Charter, Yathrib was a community of constant tension between independent, hostile tribes. The Prophet addressed these power struggles by establishing common goals that would serve the whole community. The Charter specifically advises mutual influence with the declaration that the Muslims and Jews “must seek mutual advice and consultation, and loyalty is a protection against treachery.” The Charter binds the parties of the agreement to helping one another against any attack on Yathrib. It dictates behavior for a specific instance of mutual influence. If the Jews “are called to make peace and maintain it they must do so; and if they make a similar demand on the Muslims it must be carried out.” Also, reference to a higher authority was repeated in both sections. The Charter also explicitly pronounces that future disputes “must be referred to God and to Prophet Muhammad.” The participants had placed a power that was external to their group that they would be able to draw upon in the event of their own power being or seeming insufficient. The power of the agreement was uniquely balanced due to its direction towards God. The Madina Charter addressed potential power complications by focusing the participants on their interdependence. The Madina Charter prohibited independent contention by participant groups that claim God’s protection, and states that the peace of believers is as one. Once again, the idea of being one community was emphasized and the participants of the agreement were made to recognize their power as a unit.

The solutions presented in the Madina Charter can be applied to questions concerning dialogue and conflict of today’s world: the Charter was created to address problems present in and created by a pluralistic society, the main characteristic of today’s globalized system. The constitution of the Charter created a federal-type structure with an authority that was centralized in matters of state security, yet provided the tribes a certain level of autonomy in social and religious issues. Prophet Muhammad only made final decisions in cases where tribes could not resolve disputes between themselves, and these decisions were based on the laws laid out by the Charter. The Madina city-state, while granting every citizen equal rights, protection against oppression, and a voice in the government, declared itself a brotherhood of believers, extending financial help to its citizens. Laws were also enacted to punish criminals, such as prohibiting help being given to a murderer. Finally, as prescribed in the teaching of the Qur’an, freedom of religion was guaranteed for each member of the community.

For a peaceful world, individuals must live within the boundaries of the lawfully created universe. In this modern age of science and technology, the Madina Charter could be a source for answers to questions about how to live together and how to solve and prevent conflicts between groups based on differences in culture and belief. The Madina Charter represents the principles of law and good and right reason, which is higher than any individual man. On the charter, God’s name comes first, as God represents the highest good and the highest principle of right reason. Thus, the Madina Charter can be a good model of ways to create and sustain dialogue in a pluralistic society, and of ways to build and conduct political and social relationships among different groups.

Meeting with the Monk Bahira

The Prophet’s first meeting with a Christian occurred when he, as a young boy aged between nine or twelve, joined his uncle’s merchant caravan for a trip to Syria.¹ The Christian whom the Prophet Muhammad encountered was the monk, Bahira,² who was living in Bostra, a Roman colonial city.³ Monk Bahira was known for his belief that a prophet was soon to appear among the Arabs. Bahira had studied old manuscripts, where he had learned of the coming of a final prophet, and he was convinced that this prophet would appear in his own lifetime. He was particularly interested in the Arab merchants who visited Syria, to see if his conviction would come true.

Bahira’s attention was struck in particular by a caravan from Makka, which to his amazement, was shaded by a cloud that hovered closely above them. The cloud moved as the caravan moved, and did not go any further when they stopped; it was as if it were providing shade for a person or people in the group. When he also noticed that a tree lowered its branches over the caravan to provide further shade, he immediately realized that this caravan must contain an extraordinary person or persons. He invited all of the individuals in the caravan to a meal at his place, but none of their faces revealed the capacity of the expected Prophet. He inquired if there was anyone who had not joined the meal; the answer he received was that Muhammad had been left behind to watch the caravan. He was keen to see Muhammad; and when he actually saw him he realized that he carried all the signs that the awaited Prophet was to have, as describ-ed in his books.⁴ He told Muhammad’s uncle to take him back to Makka as soon as possible in order to guard him against potential enemies.⁵

This incident is used by some Western scholars as a basis to claim that Muhammad learned about the Judeo-Christian tradition from this monk, and that he later converted this knowl-edge into a new religion, i.e. Islam.⁶ However, it would not be logical or reasonable to adopt such an idea; Prophet Muhammad was far too young to acquire such an immense knowledge and the conversation between the monk and Muhammad was not a protracted one.

Waraqa ibn Nawfal

Prophet Muhammad also had some encounters with one of the known Arab Christians in Makka, Waraqa ibn Nawfal. Waraqa was a respected man of his time and a well-known Christian scholar. When the Prophet received his first Qur’anic revelation on Mount Hira, it had a great impact on him. Following this unusual experience, he went home, feeling ill. His wife Khadija took the Prophet to Waraqa and told him about the revelation.⁷ After listening to Prophet Muhammad, Waraqa said that it was Gabriel, the Angel of Revelation, who had come to him, just as he had come to Moses, and he added, “I wish I were young..⁸

Waraqa was an open-minded man; he converted from paganism to Christianity and also understood the features of the revelation that had been given to Muhammad. He sincerely supported Muhammad as a Christian believer when he understood that he was the awaited prophet, after Moses and Jesus, peace be upon them. Waraqa encouraged Muhammad to continue his call, without any doubt that God would protect him. This is a fine example of cooperation between a well known Christian scholar and the would-be Prophet.

The Abyssinian King (Negus) and The First Immigrants

When the Messenger of God began to declare his message openly, the Makkan pagans started to severely oppose him and the new Muslims, making many problems for them. Several Muslims died, with even more being humiliated and alienated. The Prophet realized that Makka was becoming a difficult place for Muslims to live in. He had his uncle as his protector; but there were many Muslims who had no protection from the aggressions of the Makkan pagans. He decided to send some of them to Abyssinia, especially those who had no effective protection; Abyssinia at the time was ruled by a Christian ruler. The Prophet told the group that King (Negus) of Abyssinia was a Christian, so they would be safe there.⁹ It is likely that Prophet Muhammad had some knowledge that the King was a peaceful and lenient ruler.

At the outset, eleven Muslims immigrated to Abyssinia. Later, they were joined by about 83 adult Muslims, women and men.¹⁰ Abyssinia was the Prophet’s choice; he felt that Christians were closer to Muslims than the Makkan pagans. When the first Muslim guests arrived there, they met with the King. Ja’far, as leader of the immigrants, gave the Prophet’s letter to the King, which read: “I have sent my cousin Ja’far to you, accompanied by a small number of Muslims; if he comes to you, receive them in hospitality . . .” The King welcomed them and promised to protect them from their enemies. In the royal presence a question was put to them: “What do you say concerning Jesus?” The spokesman for the group replied, “concerning Jesus we can only say what our Prophet has taught us: Jesus is the servant and messenger of God, the spirit and word of God, whom God entrusted to the Virgin Mary.” When the King Negus heard this testimony, he picked up a twig from the ground and said, “I swear, the difference between what we believe about Jesus, the Son of Mary, and what you have said is not greater than the width of this twig.”¹¹

When the Makkans heard that the Muslims had begun to live within the Christian community peacefully, they sent a delegation of learn-ed people to the King to persuade him to deport the Muslims from Abyssinia. There was a debate in front of the King between the Muslims and the Makkan delegation about what and how the Muslims believed. After the end of the debate, the King rejected the requests of the Makkans along with their gifts.¹² This was the first helping hand for the young but frail Muslim community from a Christian ruler.

The Delegation of Najran Christians

No doubt the most important interaction between the Christians and the Prophet was the visit of the Najran delegation to Madina. Makka and Madina had a very small Christian population (Waraqa ibn Nawfal was one of them). The majority of Christian residents lived in Najran. The Prophet’s first important encounter with Christian clergies was in the 9th year of Hijra (AD 631), one or two years before his death.

Prophet Muhammad had been sending official letters to different countries and their rulers, inviting them to Islam. Among these were two different invitations that had been sent to Najran with Khaled ibn al-Walid and Ali ibn Abi Talib.¹³ At that time the Najran Christians had a highly organized religious life. Before Islam, foreign teachers had even visited the town, such as the Italian priest Gregentius, which had deepen-ed their religious knowledge.¹⁴ Few of the Najran Christians converted to Islam; the majority of them did not change their religion after these invitations. Prophet Muhammad sent a representative to them, Mughira ibn Shu’ba, who was sent to explain the invitations and the religion of Islam. After discussions with Mughira, the Christians of Najran decided to send a group of people to visit the Prophet. The delegation was made up of about 60 well-educated Christians: A bishop, his 45 scholars, and 15 men. Their intention was to learn the nature of the revelations Prophet Muhammad was receiving.¹⁵

When the Najran delegation reached Madina, they debated with the Prophet in an investigatory dialogue for two or three days in the mosque (Masjid) of Madina. Prophet Muhammad allow-ed them to pray in the mosque (Masjid al-Nabawi) where the Muslims prayed. The whole incident was the first occurrence of peaceful dialogue between Christians and Muslims; it was the first time that Christians prayed in a mosque.¹⁶

Prophet Muhammad warmly welcomed the Najran delegation and provided them with a place to stay in Madina, in a secure place close to his mosque. He even ordered that their tent be pitched for them by the Muslims. However, the Najran delegation and Prophet Muhammad were not able to reach a solution in theological terms. At the end of these exchanges, the Najran Christians told the Prophet: “O, Abu al-Qasim, we decided to leave you as you are and you leave us as we are. But send with us a man who can adjudicate things on our properties, because we accept you.” The delegation was granted their request and a written assurance was provided by the Prophet that their lives, property, and religion would be protected. He made witnesses sign this undertaking.¹⁷ The Najran Christians were the first Christian community with whom the Prophet had a jizyah 18 agreement. At the beginning of the meeting, they had disagreements with the Prophet about the concept of the Trinity, but later on they were able to make a social pact.¹⁹ This contract was an initial step that would lead to further developments.

Conclusion

As Muhammad Hamidullah states “of all the religions, the Prophet found Christianity the most sympathetic, although with certain serious reservations.”20 Accepting differences to be “as they are” was the first step in establishing peaceful relations between the Christians and Prophet Muhammad some fourteen hundred years ago.

It is apparent that Christians and Muslims believe in and pray to the same God, the Creator of the universe. Both Muslims and Christians ask for help and forgiveness from the same God. Both of them declare the importance of “peace”; so, it is only natural to expect that the followers of the two traditions would be able to establish peace together all around the world.

Local problems do not stay local any longer. Today’s local issue will be tomorrow’s global problem. Struggles, wars, clashes, hunger, ecological crises, the threat of nuclear holocaust, and the colonization of humanity are not just a particular religion’s problem; they are worldwide problems that affect all believers. “There is no local situation that is not impinged upon by the wider cultural-political situation.”21 Understanding each other well, respecting others, and accepting others as they are would be a great step toward solving the global problems of the different religious communities. The more believers share and understand the global crisis the more suitable a habitat for human kind this world will become.

Footnotes 

1. Martin Lings, Muhammad: His Life Based on the Earliest Sources, Allen & Unwin, U.K., 1983, p. 29.
2. In some sources the name of the monk is mentioned “Sergius.” See: Mustafa Fayda, “Bahira” TDV Islam Ansiklopedisi, Istanbul 1991, IV, 486.
3. Under Alexander Severus (222-235) Bostra became a Roman colony. See: S. Vailhé, “Bostra,” The Catholic Encyclopedia, Volume II, Online Edition, 1999 by Kevin Knight.
4. For details P.S: Ibn Hisham, Abd al-Malik, al-Sirat al Nabaviyyah, Egypt 1955, I, 180-183.
5. M. Lings, Muhammad, p. 29-30.
6. Mustafa Fayda, “Bahira” TDV Islam Ansiklopedisi, Istanbul 1991; Daniel, Islam and the West, p.101,105,109.
7. Ibn Hisham, I, 236-238.
8. Al-Bukhari, Muhammad ibn Isma’il, Sahih al-Bukhari, Dar al-Fikr, (Arabic-English Edition), I, 2-3
9. Ibn Hisham, I, 217-221.
10. Ibn Hisham, I, 221-230
11. R. Marston Speight, God Is One: The Way of Islam (New York: Friendship Press, 1989), pp. 1-2.
12. Ibn Hisham, I, 233-238
13. Name of a valley in North Yemen, where there was a Christian population inhabiting the highest range in the Arabian Peninsula at that time.
14. Hamidullah, Muhammad Rasulullah, p. 103.
15. Ibn Hisham, I, 575.
16. Ibn Hisham, I, 575-577.
17. http://www.dehai.org/archives/dehai_news_archive/ oct02/0640.html, (12/11/2004)
18. Jizyah: A tax paid by non-Muslims living in a Muslim state. Since the non-Muslims are exempt from military service and taxes imposed on Muslims, they must pay this tax in compensation. It guarantees them security and protection. If the state cannot protect those who paid jizyah, then the amount they paid is returned to them.
19. Ahmet Bostanci, Hz Peygamber’in Gayri Muslimlerle Iliskileri, Ragbet Yayinlari, Istanbul 2001, p. 60, 167
20. Hamidullah, Muhammad Rasulullah, p. 76.
21. David Tracy, “Practical Theology in the Situation of Global Pluralism,” in (ed.) L. Mudge -J. Poling, The Promise of Practical Theology, Fortress Press 1983, p. 140.

As human beings, we experience many situations that we do not expect and in which we do not feel comfortable. Sometimes we are criticized by others, caught by illness, exposed to unjust treatment, abandoned, imprisoned, or subjected to other unpleasant experiences. Some people may even lose everything they have. Most people become annoyed, depressed, or frustrated under such circumstances. Others, who have managed to look at life and events from a different perspective, can meet such incidents with patience, tolerance, and courage. They consider these events as warning signs that help them to stay on the right track, or they take on these situations to help them hone their skills and to help resist any current or future problems that they may encounter. As a matter of fact, the interpretation of incidents is a context related issue, and it is up to us to define the borders of the context.

Everything in the Universe is Beautiful

Everything, even things which appear ugly, has a beautiful aspect. In the universe, every incident is beautiful either by itself or because of its results. Although some occurrences seem unattractive and confusing, behind these appearances lie a hidden cause and a covert beauty. Who can point at a futile, unnecessary and unintentional creation in the Universe? Look inside the atom, examine the structure of the cell, study the human body, think about the ecosystem, the solar system, and the infinite space that we live in and ask yourself: Which one of these is futile, accidental or unintentional? We all know that a beautiful spring will follow a cold and blustery winter. For that reason, without merely looking at its cold face, we try to see the beauty inside winter and we try to imagine the beauty that will come after winter. If we cannot see that aspect, then winter is indeed a miserable season. Have you ever encountered people swearing at the wind and the rain? Without thinking about their real functions and benefits, such people get angry with the rain and the wind and swear at these wonderful phenomena because of the trifling harm they cause to their personal comfort. They draw the borders of the context according to their interests only, and interpret events from that narrow and shallow context.

Actually, bad results may follow a good event, while good results may occur after a bad incident. In the Quran, God states, œSomething that you do not like might be good for you, or something that you like might be bad for you. You are not able to know this; however, God knows.(2/216) Many times we have heard from others or we have personal experience that something that we wish to happen does not materialize; however, we eventually realize that the result was the most beneficial for us. Likewise, our memories are full of events which, at the beginning, we did not want to occur, but afterwards we came to understand that they were, ultimately, for the good.

We should not forget that we can obtain good results from our personal perception of events, i.e., from our perspective, our prayers, and our consciousness. Destiny looks at the true causes, yet we humans base our decision-making process on visible, tangible reasons. This divergence is the main reason why we at times can find it difficult to comprehend the justice of destiny.

Do Not Judge a Book by its Cover

History is full of great successes that followed desperate events. One example is the Hudaybiya Agreement that was signed between the first Muslims living in

Madina and the people of Makka, who hated the Muslims and who did not want them to visit Makka for pilgrimage. The signing of this agreement happened six years after the emigration from Makka to Madina. At the time of the agreement the Muslims were resting at Hudaybiya on their way to Makka to visit the Ka’ba. Those who had not accepted Islam did not want the Muslims to visit Makka. After several talks between representatives from both sides, the Hudaybiya Agreement was signed and the Prophet of the Muslims and the people around him had to return to Madina.

According to the agreement, those displaced Muslims who had moved from Madina to Makka and who were living in Makka at that time would not be released while the displaced people who had moved from Makka to Madina would be returned, even if they had become Muslims. Abu Jandal, a young Muslim who had left Makka to escape the torture his father had inflicted on him for choosing Islam appealed to the Prophet not to send him back to Makka. His father was the signatory of the agreement, representing the people of Makka. He said, œThis is the first person that you will return to us in accord with the agreement. It was a very hard decision for the Prophet to make. Umar, one of his closest friends and the second caliph after him, asked the Prophet why, if he was the genuine Prophet sent by God, did Abu Jandal have to be returned to Makka. Abu Jandal was crying and pleading: œAre you sending me back to be hurt and tortured? The Prophet was sure that God would never harm them and whispered to him, œBe patient for a while. Try to endure what you will be exposed to and ask God to be rewarded in return. It is certain that God will create a way out for you and the other Muslims who have no protector there. We can not break our promise given in the Agreement.

After the signing of the agreement, many Muslims from Makka, including Abu Basir, wanted to come to Madina. However, the Prophet did not allow them to, saying œA prophet never refutes his promise! Abu Basir found a place named Iss to live in after being denied entry to Madina. Other Muslims who had fled Makka also moved to Iss. The people of Makka were worried about this development and after a while they asked the Prophet to accept the Muslims in Iss. Thus, these Muslims, who were not to have been allowed to go join the other Muslims in Madina were finally given permission to do as they had wished, and the most irritating article of the Hudaybiya Agreement had now been nullified at the request of the very people who had created it, the disbelievers of Makka.

At the beginning, the Hudaybiya Agreement was perceived as being against the interests of the Muslims. On the other hand, this agreement stipulated that both sides would not fight for the following ten years. They put down their swords and enjoyed an environment that was conducive to dialogue. This situation helped the Muslims to express their beliefs. The people of Makka found an opportunity to learn about Islam and to closely monitor the Muslims and their daily practices, and to become aware of their honesty and righteousness. Important persons, like Khalid ibn Walid, a successful military leader, and Amr ibn al-˜As, a political mastermind, accepted Islam, in which they had earlier refused to believe, perceiving acceptance of this religion as capitulation to the force of the sword. Two years following the agreement, the number of the people who had accepted Islam outnumbered the Muslims that had accepted Islam in the first 20 years of Islam.

As can be seen from the above example from Islamic history, an event or situation that appears to be negative or destructive can result in a positive outcome. The Muslims of Makka were forbidden from joining the Prophet in Madina, but taking the situation in their own hands they changed their fate. The ultimate outcome was that, due to the ten years peace that followed the agreement, the number of people who came to believe in Islam increased more than it would have done had conflict continued. When one finds oneself in a negative or unpromising situation one should not despair; the result is never certain. This is a great part of faith “ we should not judge a situation and give up hope, we must always have faith in God, for He has our best interests at heart.

‘I know that Muhammad is a Prophet. However, we-the Banu Makhzum-and the Hashimites have competed in all affairs. They have commanded armies, so have we. They have offered food and drink to pilgrims, so have we. They have carried the standard of the Quraysh, so have we. But now, they have one who claims that he receives tidings from the heavens. Since another similar one will not arise among us, I will never believe in him.’

However, the Qur’an came, forbidding discrimination on the basis of race or colour or tribe, and enjoining all believers to be as brothers:

Surely, all believers are brothers, so reconcile your brothers and fear God, so that you may deserve mercy.

History has never seen another – era more blessed than the age of the Prophet when people treated one another more lovingly and sincerely than brothers in blood.

When the Makkan Muslims had to emigrate to Madina, the Madman Muslims, who would be called the Helpers, welcomed their Makkan brothers in religion so warmly that they shared with them whatever they had. The Messenger established brotherhood among them. He made Sa’d ibn al-Rabi’ a brother with ‘Abd al-Rahman ibn ‘Awf. Sa’d ibn al-Rabi’ took ‘Abd al-Rahman to his house and, presenting his two wives, said: ‘Brother, you came here only for God’s sake leaving whatever you had in Makka. This is my house and these are my wives. You can use my house and whatever is in it just as you wish. You may also choose one of my wives. If she agrees, I will divorce her so that you may marry her.’,

‘Abd al-Rahman answered:

‘Brother, may God bless your house and your wives! Please show me the way to the market. There I’ll buy a rope and use it to bundle wood to sell in the market.’

As another incident to show the solidarity among the believers in the Age of Bliss, Abu Talha, who was among the Helpers, was in the Mosque while the Messenger was communicating to his Companions the newly revealed verse: You will never be able to attain (the rank of) perfect goodness unless you give (as charity) out of what you love. Abu Talha stood up and said: ‘What I love the most among my worldly belongings is my orchard of 600 datepalm trees, which you know. As of now, it is no longer mine; I put it at your disposal. You can use it as you wish. You can share it among the poor just as you wish.’

Then he left for home. His wife was sitting under a tree in that same orchard. She called to her husband who remained standing outside the wall surrounding the orchard:

– Abu Talha, why are you standing there? Come here!

– I cannot. .You must take your things and leave the orchard!

– Why?

– This orchard is no longer ours. It belongs to the poor people of Madina.

– Did you give it as charity only on your own behalf or on behalf of us both?

– On behalf of us both.

– May God be pleased with you. Whenever I saw the poor, I wondered whether we ought not to give this orchard as charity to them, but I dared not say that to you as I did not know whether you would be willing to do that. May God accept good from us. I am just leaving.

His name in pre-Islamic days was Abdu Amr. When he accepted Islam, the noble Prophet called him Abdur-Rahman -the servant of the Beneficent God.

Abdur-Rahman became a Muslim before the Prophet, upon him be peace, established the nightly prayers at the house of al-Arqam. In fact, it is said that he accepted Islam only two days after Abu Bakr as-Siddiq did.

Abdur-Rahman did not escape the punishment which the early Muslims suffered at the hands of the Quraysh. He bore this punishment with steadfastness. He remained firm. And when they were forced to leave Makka for Abyssinia because of the continuous and unbearable persecution, Abdur-Rahman also went. He returned to Makka when it was rumoured that conditions had improved but, when these rumours proved to he false, he returned to Abyssinia. From Makka once again he migrated to Madina.

Soon after arriving in Madina, the Prophet in his unique manner began pairing off the Muhajirin and the Ansar. This established a firm bond of brotherhood and was meant to strengthen social cohesion and ease the destitution of the Emigrants. Abdur-Rahman was linked by the Prophet with Sa’d ibn ar-Rabi’a. Sa’d in the spirit of generosity and magnanimity with which the Ansar greeted the Muhajirin said to Abdur-Rahman:

My brother! Among the people of Madina I have the most wealth. I have two orchards and I have two wives. See which of the two orchards you like and I shall vacate it for you and which of my two wives is pleasing to you and I will divorce her for you.’

Abdur-Rahman must have been embarrassed and said in reply:

‘May God bless you in your family and your wealth. But just show me where the market is.’

Abdur-Rahman went to the market-place and began trading with whatever little resources he had. He bought and sold and his profits grew rapidly. Soon, he was sufficiently well off to get married. He went to the noble Prophet with the scent of perfume lingering over him.

‘Mahyam, O Abdur-Rahman ! ‘ exclaimed the Prophet

– ‘mahyam’ being a word of Yemeni origin which indicates pleasant surprise.

‘I have got married,’ replied Abdur-Rahman.

‘And what did you give your wife as dowry?

‘The weight of a nuwat in gold.’

‘You must have a wedding feast even if it is with a single sheep. And may God bless you in your wealth,’ said the Prophet with obvious pleasure and encouragement.

Thereafter, Abdur-Rahman grew so accustomed to business success that he said that if he lifted a stone he expected to find gold or silver under it!

Abdur-Rahman distinguished himself in both the battles of Badr and Uhud. At Uhud, he remained firm throughout and suffered more than twenty wounds, some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth.

Once, the Prophet, may God bless him and grant him peace, was preparing to despatch an expeditionary force. He summoned his companions and said:

‘Give charity for I want to despatch an expedition.’

Abdur-Rahman went to his house and quickly returned.

‘O Messenger of God,’ he said, ‘I have four thousand dinars. I offer two thousand as a gift to my Lord and two thousand I leave for my family.’

When the Prophet decided to send an expedition to distant Tabuk, his need for finance and material was matched by his need, for men for the Byzantine forces were a numerous and well-equipped enemy. That year in Madina was one of drought and hardship. The journey to Tabuk was long, more than a thousand kilometres. Provisions were in short supply. Transport was at a premium so much so that a group of Muslims came to the Prophet pleading to go with him, but he had to turn them away because he could find no transport for them.

These men were sad and dejected and came to be known as ‘the Weepers’ and the army itself was called the ‘Army of Hardship’. The Prophet called his companions to give generously for the war effort and assured them they would be rewarded. The Muslims’ response to the Prophet’s call was immediate and generous. In the forefront of those who responded was Abdur-Rahman lbn Awf He donated two hundred ruqiyya of gold whereupon Umar lbn al-Khattab said to the Prophet:

‘I have seen Abdur-Rahman committing wrong. He has not left anything for his family.’

‘Have you left anything for your family, Abdur-Rahman?’ asked the Prophet.

‘Yes,’ replied Abdur-Rahman. I have left for them more than what I give and better.’

‘How much?’ enquired the Prophet.

‘What God and His Messenger have promised of sustenance, goodness and reward,’ replied Abdur-Rahman.

The Muslim army eventually left for Tabuk. There. Abdurrahman was blessed with an honour which was not conferred on anyone before. The time of prayer came and the Prophet, upon him be peace, was not there at the time. The Muslims chose Abdurrahman as their imam. The first rakah of the prayer was almost complete when the Prophet, may God bless him and grant him peace, joined the worshippers and performed the prayer behind Abdur-Rahman Ibn Awf. Could there he a greater honour conferred on anyone than to have been the imam of the most honoured of God’s creation, the imam of the Prophets, the ham of Muhammad, the Messenger of God!

When the Prophet, peace be on him, passed away Abdurrahman took on the responsibility of looking after the needs of his family. He would go with them wherever they wanted to and he even performed Hajj with them to ensure that all their needs were met. This is a sign of the trust which he enjoyed on the part of the Prophet’s family.

Abdur-Rahman’s support for the Muslims, and the Prophet’s wives in particular, was well-known. Once, he sold a piece of land for forty thousand dinars and he distributed the entire amount among the Banu Zahra (the relatives of the Prophet’s mother Amina), the poor among the Muslims and the Prophet’s wives. When A’isha, may God be pleased with her, received some of this money she asked:

‘Who has sent this money?’ and was told it was Abdurrahman, whereupon she said: ‘The Messenger of God, may God bless him and grant him peace, said: ‘No one will feel compassion towards you after I die except the sabirin, the patient and resolute ones.

The prayer of the noble Prophet that God should bestow blessings on the wealth of Abdur-Rahman appeared to be with Abdur-Rahman throughout his life. He became the richest man among the companions of the Prophet. His business transactions were invariably successful and his wealth continued to grow. His trading caravans to and from Madina grew larger and larger bringing to the people of Madina wheat, flour, butter, cloths, utensils, perfume and whatever else was needed and exporting whatever surplus produce they had.

One day, a loud rumbling sound was heard coming from beyond the boundaries of Madina, normally a calm and peaceful city. The rumbling sound gradually increased in volume. In addition, clouds of dust and sand were stirred up and blown in the wind. The people of Madina soon realised that a mighty caravan was entering the city. They stood in amazement as seven hundred camels laden with goods moved into the city and crowded the streets. There was much shouting and excitement as people called to one another to come out and witness the sight and see what goods and sustenance the caravan had brought.

A’isha, may God be pleased with her, heard the commotion and asked: What is this that’s happening in Madina?’

‘It is the caravan of Abdur-Rahman ibn Awf which has come from Syria bearing his merchandise,’ she was told.

A caravan making all this commotion?’ she asked in disbelief.

Yes, O Mother of the Faithful’. There are seven hundred camels.’

A’isha shook her head and gazed in the distance as if she was trying to recall some scene or utterance of the past and then she said: I have heard the Messenger of God, may God bless him and grant him peace, say: ‘I have seen Abdur-Rahman ibn Awf entering Paradise crawling.’

Why crawling? Why should he not enter Paradise leaping and at a quick pace with the early companions of the Prophet?

Some friends of his related to Abdur-Rahman the hadith which A’isha had mentioned. He remembered that he had heard the hadith more than once from the Prophet and he hurried to the house of A’isha and said to her:

‘Yaa Amma! Have you heard that from the Messenger God, may God bless him and grant him peace?’

‘Yes,’ she replied.

‘You have reminded me of a hadith which I have never forgotten.’ He was so overjoyed and added: ‘If I could, I would certainly like to enter Paradise standing. I swear to you, yaa Amma, that this entire caravan with all its merchandise, I will give for the sake of God.’

And so he did. In a great festival of charity and righteousness, he distributed all that the massive caravan had brought to the people of Madina and surrounding areas.

This is just one incident which showed what type of man Abdur-Rahman was. He earned much wealth, but he never remained attached to it for its own sake and he did not allow it to corrupt him.

Abdur-Rahman’s generosity did not stop there. He continued giving, secretly and openly. Some of the figures mentioned are truly astounding: forty thousand dirhams of silver, forty thousand dinars of gold, two hundred awqiyya of gold, five hundred horses to mujahidin setting out in the path of God and one thousand five hundred camels to another group of fighters, four hundred dinars of gold to the survivors of Badr and a large legacy to the ‘Mothers of the Faithful’ and the catalogue goes on. On account of this fabulous generosity, A’isha said:

‘May God allow him to drink from the water of Salsabil (a spring in Paradise).’

All this wealth did not corrupt Abdur-Rahman and did not change him. When he was among his workers and assistants, people could not distinguish him from them. One day, food was brought to him with which to end a fast. He looked at the food and said:

‘Mus’ab ibn Umayr has been killed. He was better than me. We did not find anything of his to shroud him with except what covered his head but left his legs uncovered… Then God endowed us with the bounties of the world… I really fear that our reward has been bestowed on us early (in this world).’ He began to cry and sob and could not eat.

May Abdur-Rahman ibn Awf be granted felicity among ‘those who spend their substance in the cause of God and follow up not their gifts with reminders of their generosity or with injury. For them, their reward is with their Lord, on them shall he no fear nor shall they grieve’ (al-Baqara, 2.262).