Among the men whom the Quran elevated after they carried it and devoted themselves to it was the exemplary imam, the judge of Damascus. As Imam al-Dhahabi said about him: “The companion of Allah's Messenger ﷺ, Abu al-Dardaa', Uwaimir ibn Zaid ibn Qais,” and it is also said: Uwaimir ibn Aamir, or Ibn Abdullah, or Ibn Thaalaba ibn Abdullah, al-Ansari al-Khazraji, the wise man of this Ummah and the master of the Quran reciters in Damascus. Ibn Abi Hatim said, “He is Uwaimir ibn Qais ibn Zaid ibn Qais ibn Umayyah ibn Aamir ibn Adiy ibn Ka’b ibn al-Khazraj.” It is also said that his name is Aamir ibn Malik, and al-Bukhari mentioned that he asked a man from the descendants of Abu al-Dardaa', who said: “His name is Aamir ibn Malik, and his nickname is Uwaimir.”

He narrated several hadiths from the Prophet ﷺ and is counted among those who recited to the Prophet ﷺ. It has never reached us that he read to anyone else. He is also counted among those who gathered the Quran during the lifetime of Allah's Messenger ﷺ. He became a prominent teacher of Quran recitation in Damascus during the caliphate of Uthman and before that, ⁽¹⁾ and he has numerous virtues:

1. His Embrace of Islam and His Jihad:

Said ibn Abdul-Aziz said: Abu al-Dardaa' embraced Islam on the day of Badr, then witnessed Uhud. On that day, the Messenger of Allah ﷺ instructed him to drive away the enemies from the mountain, and he did so alone. His acceptance of Islam was somewhat delayed.

Shuraih ibn Ubaid al-Himsi said: When the companions of the Messenger of Allah were defeated on the day of Uhud, Abu al-Dardaa' was among those who returned to the Messenger of Allah ﷺ. When the polytheists overshadowed them from above the mountain, the Messenger of Allah ﷺ said: “O Allah, they do not have the right to overpower us.” Then, some people returned to him, including Uwaimir Abu al-Dardaa', and they repelled them from their place. On that day, Abu al-Dardaa' fought admirably. The Messenger of Allah ﷺ said: “What a fine horseman Uwaimir is.”

Abu al-Zahriyah said: Abu al-Dardaa' was one of the last of the Ansar to embrace Islam. He used to worship an idol, and one day Ibn Rawahah and Muhammad ibn Maslamah entered his house and broke his idol. When he returned, he started to gather the pieces of the idol, saying: Woe to you! Why didn’t you defend yourself? Why didn’t you protect yourself?' His wife, Umm al-Dardaa', said: If it could benefit or protect anyone, it would have protected and benefitted itself!

Abu al-Dardaa' then said: Prepare water for me in the bathing place. He bathed, dressed in his finest clothes, and went to the Prophet ﷺ. When Ibn Rawahah saw him coming, he said: O Messenger of Allah, here comes Abu al-Dardaa', and I don't think he has come except to seek us. The Prophet ﷺ said: “He has come to embrace Islam. My Lord has promised me that Abu al-Dardaa' will accept Islam.”

2. Abu al-Dardaa' and the Quran:

Abu al-Dardaa' memorized the Quran and recited it to the Prophet ﷺ. He is counted among those who gathered the Quran during the Prophet's lifetime. Anas ibn Malik said: “The Prophet ﷺ passed away, and none had gathered the Quran except four: Abu al-Dardaa', Muadh, Zaid ibn Thabit, and Abu Zaid.” Aamir al-Shaabi added: “Ubayy ibn Ka'b and Saad ibn Ubayd.”

After the Prophet ﷺ passed away, Abu al-Dardaa' moved to Sham (Greater Syria). Muhammad ibn Ka'b al-Qurazi narrated that five people gathered the Quran: Muadh, Ubadah ibn al-Samit, Abu al-Dardaa', Ubayy, and Abu Ayyub. During the time of Umar, Yazid ibn Abi Sufyan wrote to him: “The people of the Levants have increased, filled the cities, and need someone to teach them the Quran and educate them in the religion. Help me with men to teach them.” Umar called the five and said: “Your brothers have sought my help to teach them the Quran and educate them in the religion. Assist me with three of you, if you wish. If three of you volunteer, may they go.” They said: “We will not draw lots. This is an elderly man (Abu Ayyub), and this one is ill (Ubayy).” So, Muadh, Ubadah, and Abu al-Dardaa' volunteered.

Umar said: “Start with Homs. You will find the people there with different inclinations. Teach them until you are satisfied with them. Then, one of you stays there, another goes to Damascus, and the third to Palestine.”

They went to Homs and stayed there until they were satisfied with the people's learning. Ubadah stayed in Homs, Abu al-Dardaa' went to Damascus, and Muadh went to Palestine, where he died in the plague of Amwas. Ubadah later moved to Palestine and died there, while Abu al-Dardaa' remained in Damascus until his death.

Since then, Abu al-Dardaa' became a prominent teacher of Quran recitation in Damascus, becoming the master of reciters there. It is said that the circle of recitation under Abu al-Dardaa' had more than a thousand men. Each group of ten had a tutor, and Abu al-Dardaa' would walk among them, checking their recitation. When a man mastered it, he would come to Abu al-Dardaa' to read the Quran to him.

Among those who recited to him were Atiyyah ibn Qais al-Kalabi, Umm al-Dardaa', Khaleed ibn Sa’d, Rashid ibn Sa’d, Khalid ibn Ma’dan, and Abdullah ibn Aamir al-Yahsubi.

Saalim ibn Abi al-Ja’d said that he heard Abu al-Dardaa' say: Ask me, for by Allah, if you lose me, you will lose a great man from the Ummah of Muhammad ﷺ. ⁽²⁾

3. His Narrators:

Anas ibn Malik, Fudalah ibn Ubaid, Ibn Abbas, Abu Umamah, Abdullah ibn Amr ibn al-Aas, and other prominent companions narrated from him. Also, Jubair ibn Nufair, Zaid ibn Wahb, Abu Idris al-Khaulani, Alqamah ibn Qais, Qabisah ibn Dhu’aib, his wife Umm al-Dardaa', his son Bilal ibn Abu al-Dardaa', Sa’id ibn al-Musayyib, Ataa' ibn Yasar, Ma’dan ibn Abu Talhah, Abu Abdurrahman al-Sulami, Khalid ibn Ma’dan, and Abdullah ibn Aamir al-Yahsubi narrated to him. Atiyyah ibn Qais and Umm al-Dardaa'.

Abu Amr al-Dani said: Those who recited the Quran to him include Khaleed ibn Sa’d, Rashid ibn Sa’d, Khalid ibn Ma’dan, and Ibn Aamir. He also served as a judge in Damascus during the caliphate of Uthman, making him the first judge we know of in Damascus. His house was at Bab al-Barid, later known during the reign of Sultan Salahuddin as Dar al-Ghazi. ⁽³⁾ He narrated 179 hadiths, two of which were agreed upon by Bukhari and Muslim. Bukhari uniquely narrated three, and Muslim eight.

4. His Status:

The Prophet ﷺ said about Abu al-Dardaa': “He is the wise man of my Ummah.” ⁽⁴⁾ The companions respected his status. Makhul al-Shami narrated that the companions used to say: “The most merciful of us is Abu Bakr, the most eloquent in truth is Umar, the most trustworthy is Abu Ubaidah, the most knowledgeable in halal and haram is Muadh, the best reciter is Ubayy, and a man with knowledge is Ibn Mas’ood.” Then Uwaimir Abu al-Dardaa' was mentioned for his wisdom.

When Muadh ibn Jabal was on his deathbed, they asked him to advise them. He said: “Knowledge and faith are in their places. Whoever seeks them will find them.” He said it three times. “Seek knowledge from four: Uwaimir Abu al-Dardaa', Salman, Ibn Mas’ood, and Abdullah ibn Salam, who was a Jew and embraced Islam.”

Abu Dharr said to Abu al-Dardaa': “The earth hasn’t carried anyone more knowledgeable than you, Abu al-Dardaa'.”

Abdullah ibn Umar ibn al-Khattab used to say: “Tell us about the two wise men.” When asked who they were, he would say: “Muadh and Abu al-Dardaa'.”

Umar ibn al-Khattab highly valued Abu al-Dardaa', assigning him a monthly stipend of 400 dirhams, like those who fought in Badr. The tabi’i Masrooq ibn al-Ajda’ said: “I found the knowledge of the companions had reached six: Umar, Ali, Ubayy, Zaid, Abu al-Dardaa', and Ibn Mas’ood.” Then their knowledge reached Ali and Abdullah. ⁽⁵⁾

His Death

When death approached him, he wept. Umm al-Dardaa' asked him: “You’re the one crying, O companion of Allah's Messenger?” He replied: “Yes, why shouldn’t I weep when I don't know what I will face regarding my sins?” He called his son Bilal and said: “Woe to you, Bilal! Work for the Hereafter, work for a situation like your father's, and remember your death as if it is near.” Then he passed away. It is mentioned that this was in the year 31 AH. ⁽⁶⁾

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(1) “Siyar A'lam al-Nubala,” Imam Shams al-Din al-Dhahabi, vol. 2, p. 336.

(2) Ibid.

(3) Ibid, p. 337.

(4) “Al-Isabah Fi Tamyiz Al-Sahabah,” Uwaimir Abu al-Dardaa'.

(5) Ibid.

(6) “Al-Kamil fi al-Tarikh,” Ibn al-Athir, vol. 3, p. 24.

Read the Article in Arabic

At a time when the Ummah is going through great trials, placing it at a dangerous crossroads, there is a dire need to be closer to Allah and seek His help. This can only be achieved through acts of worship that awaken the Ummah, asking Allah to lift the affliction, guide it on the right path, and restore it to its former state.

Among these acts of worship, which are both simple yet greatly rewarding, is dhikr (remembrance of Allah). Allah says, “O you who have believed, remember Allah with much remembrance. And exalt Him morning and afternoon." (Al-Ahzab: 41-42) Abud Darda’ reported God's messenger as saying, “Would you like me to tell you the best and purest of your deeds in the estimation of your King, those which raise your degrees highest, those which are better for you than spending gold and silver, and are better for you than that you should meet your enemy and cut off one another's head?” On receiving a reply in the affirmative he said, “It is remembering God.” (Reported by At-Tirmidhi)

Dhikr is mentioned in the Quran in various forms and numerous ayahs, encouraging Muslims to perform it regularly. The Prophet (peace be upon him) also emphasized its importance in many instances. Allah says, “There is no blame upon you for seeking bounty from your Lord [during Hajj]. But when you depart from 'Arafat, remember Allah at Al-Mash'ar Al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray.” (Al-Baqarah: 198) And He says, “He said, 'My Lord, make for me a sign.' He said, 'Your sign is that you will not [be able to] speak to the people for three days except by gesture. And remember your Lord much and exalt [Him with praise] in the evening and the morning.'” (Aal-Imran: 41) Also: “O you who have believed, when you encounter a company [from the enemy forces], stand firm and remember Allah much that you may be successful.” (Al-Anfal: 45) And: “O you who have believed, let not your wealth and your children divert you from remembrance of Allah. And whoever does that - then those are the losers.” (Al-Munafiqun: 9)

Abu Huraira reported that the Messenger of Allah (ﷺ) said, “The Mufarridun have gone ahead.” He was asked, “Who are the Mufarridun?” He (ﷺ) replied, “Those men and women who frequently celebrate the remembrance of Allah.” (Reported by Muslim). Abu Musa Al-Ash'ari reported that the Prophet (ﷺ) said, “The example of the one who celebrates the Praises of his Lord (Allah) in comparison to the one who does not celebrate the Praises of his Lord, is that of a living creature compared to a dead one.” (Reported by Al-Bukhari). Abu Huraira reported that the Messenger of Allah (ﷺ) said, “Whoever sits in a place where he does not remember Allah (SWT), he will suffer loss and incur displeasure of Allah; and whoever lies down (to sleep) in a place where he does not remember Allah, he will suffer sorrow and incur displeasure of Allah.” (Reported by Abu Dawood)

Abu Sa'id Al-Khudri said God’s messenger was asked who would be most excellent and most exalted in degree in God’s estimation on the day of resurrection, and replied, “The men and women who make frequent mention of God.” (Reported by At-Tirmidhi) Abu Huraira reported that the Prophet (peace be upon him) said, “Allah says, ‘I am as My slave thinks I am, and I am with him when he mentions Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws to Me a hand-span length, I draw near to him a forearm's length. And if he comes to Me walking, I go to him in a hurry.’” (Reported by Muslim)

Dhikr and Lifting Calamities

Allah says, “Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah? Little do you remember.” (An-Naml: 62) The Prophet (peace be upon him) said: “The people who assemble in one of the houses of Allah, reciting the Book of Allah, learning it and teaching, there descends upon them the tranquillity, and mercy covers them, the angels flock around them, and Allah mentions them in the presence of those near Him; and he who lags behind in doing good deeds, his noble lineage will not make him go ahead.” (Reported by Muslim)

This is one form of dhikr that Allah has guided us to in order to avoid the general calamities that befall the Ummah due to its shortcomings. Allah says, “And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers. And give you increase in wealth and children and provide for you gardens and provide for you rivers.” (Nuh: 10-12)

Abu Musa Al-Ash'ari reported that the Prophet (peace be upon him) said, “Should I not point you to one of the treasures of Paradise?” I said: “Yes, O Messenger of Allah.” He said: “Say: La hawla wa la quwwata illa billah (There is no power and no strength except with Allah).” (Agreed upon)

Dhikr for Day and Night

The dhikr for day and night includes the adhkar (remembrances) that are said after the five daily prayers, in the morning and evening, and during the daily activities of a Muslim such as eating, drinking, traveling, moving, and working. These adhkar have great virtue in protecting the Muslim from falling into calamities, easing the impact of such calamities if they occur, and hastening the lifting of the calamity by Allah. These adhkar are numerous and cannot be fully covered in a single article, but here are a few examples:

• The Muslim should recite in the morning “Syed-ul- Istighfar”: “Allahumma Anta Rabbi, la ilaha illa Anta, khalaqtani wa ana 'abduka, wa ana 'ala 'ahdika wa wa'dika mastata'tu, a'udhu bika min sharri ma sana'tu, abu'u laka bini'matika 'alayya, wa abu'u bidhanbi faghfir li, fa innahu la yaghfirudh-dhunuba illa Anta.” (O Allah! You are my Rubb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You has the power to pardon). (Reported by Al-Bukhari)
• “Rabbi a'udhu bika minal- kasali, wa su'il-kibari; Rabbi a'udhu bika min 'adhabin fin-nari, wa 'adhabin fil-qabri.” (My Rubb! I seek refuge in You from lethargy and the misery of old age. O Allah! I seek Your Protection from the torment of Hell-fire and the punishment of the grave). (Reported by Muslim)
• A desert Arab came to Allah's Messenger (ﷺ) and said, “Teach me a word that I can say.” The Prophet told him to say: ‘Lā ilāha illallāh waḥdahu lā sharīka lah, Allāhu Akbaru kabīra, walḥamdu lillāhi kathīra, Subḥānallāhi Rabbil-`ālamīn, Lā ḥawla wa lā quwwata illā billāhi ‘l-`Azīzil-Hakīm.’ (There is none worthy of worship but Allah, Who has no partner, Allah is the Great, the Most Great, and praise is to Allah in abundance, glory is to Allah, Lord of the worlds. There is no power and no might but by Allah the Mighty, the Wise.) He said, “That is for my Lord, but what about me?” The Prophet (ﷺ) told him to say: ‘Allāhummaghfir lī, warḥamnī, waḥdinī warzuqnī.’ (O Allah forgive me, and have mercy on me and guide me, and provide for me.). (Reported by Muslim)

 The Prophet (peace be upon him) said: “The good deeds which endure are: “Subḥānallāh. Walḥamdu lillāh. Wa lā ilāha illallāh Wallāhu Akbar Wa lā ḥawla wa lā quwwata illā billāh.” (Glorified is Allah, and The praise is for Allah, and There is none worthy of worship but Allah, and Allah is the Most Great, and There is no power and no might except by Allah). (Reported by Ibn Hibban)

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Read the Article in Arabic

The Real Anti-Semites

It is ironic that Muslims are being called “anti-Semitics” while Europe has a long and documented history of severe anti-Semitism. Historically, Christians in Europe committed numerous massacres against Jews. According to Christian belief, Jews were responsible for killing Christ, leading to Jews having significantly fewer rights than Christians during the Middle Ages. They were forbidden from owning lands, forced to live in designated areas, and restricted from many professions, leaving money lending as one of the few permitted jobs due to its prohibition in Christian teachings. This led to Jews eventually opening banks and accumulating wealth.

During the 11th century Crusades, as crusaders marched towards Jerusalem to seize it from Muslims, Christians began slaughtering Jews in Europe as retribution for Christ's death, eradicating entire Jewish communities. In 1215, the Church decreed that Jews must wear distinguishing badges, live in specific areas, and take on particular professions, normalizing their suffering. King Edward I of England expelled Jews, banning them for nearly 400 years. Shakespeare's writings reflect this anti-Semitism, with disdain for Jews who weren't even present in England at the time, as seen in the character Shylock from “The Merchant of Venice.” Hence, the Jewish population in England remains relatively small today.

In Andalusia, after Ferdinand II and Isabella I invaded Granada from Muslims, they issued Alhambra Decree in 1492 forcing Jews to convert to Christianity or face expulsion. No to mention the Holocaust under Hitler (1933-1945) which was another horrific chapter, stemming from the ingrained racism in Europe, contrary to their claims.

Islamic Respect and Protection

Contrarily, Muslims have historically played a crucial role in respecting and protecting Jews since the dawn of Islam. Starting with the Medina Constitution, the Prophet Muhammad ﷺ stated, “The Jews of Banu 'Awf are one community with the believers; the Jews have their religion, and the Muslims have theirs.”  ⁽¹⁾

The Prophet ﷺ was just in his judgments, even if it favored Jews over Muslims. When Al-Ash'ath bin Qais had a dispute with a Jew over land in Yemen, and Al-Ash'ath had no proof, the Prophet ﷺ ruled in favor of the Jew. ⁽²⁾ Additionally, Jews were allowed to adjudicate among themselves by their laws unless they chose to bring their case to the Prophet ﷺ, as Allah says, “So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them - never will they harm you at all. And if you judge, judge between them with justice.” (Al-Ma’idah: 42)

The Prophet ﷺ treated Jews with kindness, as he did with everyone, in obedience to Allah’s command “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” (Al-Mumtahanah: 8)

The Prophet ﷺ visited their sick, as he did with the Jewish boy who used to serve him. ⁽³⁾ He also accepted their gifts, such as the poisoned sheep given to him by a Jewish woman, and he ate from it. He forgave the woman and didn’t seek to avenge himself. ⁽⁴⁾ However, he later executed her in retribution for the death of his companion, Bishr ibn al-Bara', who died from eating the poisoned sheep.

This kindness continued under Muslim rulers. When Muslims conquered Persia, large Jewish communities in Baghdad and Isfahan were granted protection under Umar ibn al-Khattab. Upon conquering Jerusalem, where Jews were previously forbidden, Umar allowed them to live and worship freely, establishing their first synagogue there.

During the Abbasid era, Jews were appointed as translators in the House of Wisdom in Baghdad due to their linguistic expertise, regardless of their religion. Similarly, the Umayyads and Fatimids in Spain employed Jews and Christians in the House of Wisdom, providing them with full financial rights. The Jewish Rabbi Samuel ibn Naghrillah became the vizier of Granada, even leading Muslim armies against Crusader forces in Cordoba.

Other prominent Jews like Hasdai ibn Shaprut held significant positions in the Umayyad court in the 10^th century in Cordoba, managing foreign affairs and enhancing Talmudic studies in Spain, transforming it into a center for Hebrew Studies. Judah Halevi, a renowned Arab Jewish poet, physician, and thinker, received his education in Islamic Spain, where he studied Hebrew, Jewish religious texts, philosophy, Arabic language, literature, and medicine. His work reflected a strong influence from Arabic poetry. 

Most notably is Moses ben Maimon, commonly known as Maimonides, one of the greatest Jewish minds, grew up and thrived in Cordoba under Muslim rule, developing a deep love and appreciation for Islam. Some even claim that he converted to Islam for several years, although he was never compelled to do so due to the religious freedom that existed in Al-Andalus at the time. The influence of Islamic principles was evident in his renewal of Jewish theology. He was profoundly influenced by Muslim philosophers such as Al-Farabi, Al-Kindi, and Ibn Rushd. He became the first to author a comprehensive book on Jewish theology and became one of the best physicians of his era due to his detailed studies of Ibn Sina. This earned him the trust of Saladin, who appointed him as his personal physician.

These are just a few examples of flourishing Jews under Muslim rule, due to the safety and good treatment they received. Muslims not only coexisted peacefully with Jews but also defended them from the persecutions they faced in Europe. When Ferdinand II and Isabella I issued the 1492 decree to expel the Jews from Andalusia, Sultan Bayezid II welcomed hundreds of thousands of Jews expelled from Andalusia under his rule. He did not stop there but also decided to punish any official preventing Jews from settling in Andalusia.

Even during Hitler's reign and the oppressive practices of the Nazi concentration camps, Sultan Muhammad V of Morocco, despite being under French colonialism, refused to hand over Moroccan Jews to the Nazis. Similarly, Muslims in Bosnia, Tunisia, the Ottoman Empire, and France protected Jews. Imam Abdelkader Mesli of the Grand Mosque of Paris instructed Muslims to bring Jews to the mosque to protect them from the Nazis. He forged Islamic identity documents for the Jews, saving thousands of Jewish lives until he was arrested by the Nazi Gestapo and deported to concentration camps, where he was subjected to severe torture.

Given this profound legacy of Muslims, how unfair is to brand Islam and Muslims as terrorists and anti-Semites!!

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1. Biography Of The Prophet by Ibn Hisham, 1/503-504.
2. Sahih al-Bukhari (2417), Sahih Muslim (138).
3. Sahih al-Bukhari (1356).
4. Sahih al-Bukhari (2617), Sahih Muslim (2190).
5. Concepts of Religion Between Divine Revelation and Human Perception by Amar Ahmad Khalaf Qutb.
6. Ikhbar al-ulama' bi-akhbar al-hukama' by Al-Qifti.
7. Yasir Qadhi, muslimcentral.com.
8. Christian Europe Created Jews Haterd in the Middle Ages, swissinfo.ch.
9. BBC Arabic: Learn about the First European Country to Expel Jews.
10. The Atlantic: Putting Shakespeare on Trial in His Own Anti-Semitic Play.
11. Moshe Gil (1997), pp. 70-71.
12. Spain in Arabic: Alhambra Decree: 530 Years Since Spain's Expulsion of Muslims and Jews.
13. The Philosophy of Maimonides and the Influence of Islamic Thought: A Study in Ethics and Interpretation - Arab Center for Research & Policy Studies.
14. aljazeera.net
15. aljazeera.doc

Many claim that the first to advocate for women's freedom and their right to education were feminist movements. However, Islam granted women their freedom 1400 years ago. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: A woman came to the Messenger of Allah and said: “O Messenger of Allah! Only men benefit from your talks, so please fix a day for us, to teach us the knowledge which Allah has taught you.” The Messenger of Allah (ﷺ) fixed a day and directed them to assemble. When they gathered, the Prophet (ﷺ) went to them and taught them what Allah had taught him. ⁽¹⁾

Islam did not stop there; it even doubled the reward for a man who educates women. Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, “Three kinds of people will have a double reward: A man from the People of the Book who believes in his Prophet and (also) believes in Muhammad; a slave who discharges properly the duties towards Allah and towards his master; and a man who possesses a slave-girl and teaches her manners, educates her well, and frees her and then marries her.” ⁽²⁾

The Islamic Fiqh Council affirmed that “it is not permissible, according to Sharia, to deprive any male or female of any beneficial type of education in its two branches, as this contradicts the Sharia texts that command their education, the consensus of the Ummah throughout the ages on the obligation of their education, and the many evils resulting from this deprivation, such as the spread of ignorance, poverty, and disease, and their derivatives.” ⁽³⁾ Sheikh Hassan Al-Deddo mentioned that women are half of society, and their number increases as the Hour approaches. If they are wise and thoughtful, there is no doubt that dismissing their opinions harms society... Therefore, the Prophet (ﷺ) used to consult women. ⁽⁴⁾

Examples of Educated Women in Islam

The education of women in Islam is of a very great importance, as many women were consulted on various issues, the most famous being Aisha (may Allah be pleased with her), from whom many companions and caliphs took knowledge. She had fatwas on various issues, and Al-Zarkashi wrote a book about her. ⁽⁵⁾ Similarly, Al-Shifa bint Abdullah was a writer during the pre-Islamic era and a well-known physician for treating skin diseases during the Prophet's time. ⁽⁶⁾ She became the first teacher in Islam, teaching Hafsa bint Umar reading and writing before her marriage to the Prophet (ﷺ). After their marriage, the Prophet (ﷺ) asked Al-Shifa to continue teaching and educating her. ⁽⁷⁾

Even female slaves had significant learning and cultural opportunities throughout various Islamic eras. Ibn Al-Mutarrif Al-Lughawi had a slave girl who learned Arabic grammar and language from her master and even surpassed him in it. ⁽⁸⁾ Additionally, “Shuhda the Writer,” who was originally a slave, excelled in knowledge, literature, and beautiful handwriting, and many people learned from her. ⁽⁹⁾

Fatima Al-Fihri: A Role Model

Among the glorious women who had a significant impact on their countries and Islamic civilization is Fatima Al-Fihri. She was born in the Islamic city of Kairouan, Tunisia, in the early ninth century CE. Her father, Muhammad ibn Abdullah Al-Fihri, descended from Uqba ibn Nafi Al-Fihri Al-Qurashi, the conqueror of the Maghreb al-Aqsa. Her father was a jurist and a wealthy merchant who ensured that his daughters, Fatima and her sister Mariam, were educated in literature, poetry, and various sciences, nurturing Fatima’s goal to assist students.

Fatima migrated with her family to the city of Fez, a Muslim city in Morocco. She got married there, and after the death of her father and husband, she inherited a large fortune. She used this wealth to help the needy and students of knowledge, earning the title “Umm al-Banīn” (Mother of the Children) for providing students with everything they needed to continue their education.

Al-Qarawiyyin Mosque

The city of Fez flourished and expanded, encompassing Muslims from all over the world. Fatima Al-Fihri volunteered to build a mosque for worshippers and students. Construction of Al-Qarawiyyin Mosque began in Ramadan 245 AH during the reign of Sultan Yahya ibn Idris. It is said that she fasted for 18 years until the mosque was completed, personally overseeing every single detail of its construction.

She dug a well for water for the builders and workers to drink from, and supervised the extraction of gypsum, yellow sand, and stones from the mosque's land to use in the construction. The mosque was completed and opened to worshippers in 263 AH, becoming a marvel of beauty and a symbol of Islamic architecture and civilization.

Kings and sultans continued to expand the mosque over the years. It began to receive students at the end of the Idrisid era and gradually evolved into a university under the Marinids, offering lessons in various fields such as philosophy, medicine, jurisprudence, mathematics, and astronomy. A library was established during the Marinid era, housing over 4,000 manuscripts to rival the largest libraries in the world.

Al-Qarawiyyin Mosque became a hub for students from all over the world, attracting many renowned figures throughout history, such as historian and philosopher Ibn Khaldun, jurist, physician, and mathematician Ibn Rushd, geographer Al-Idrisi, mathematician and astronomer Ibn Al-Banna, and even Pope Sylvester II, who is believed to have introduced Arabic numerals to Europe.

According to UNESCO and the Guinness World Records, Al-Qarawiyyin University is the oldest continuously operating university in the world, predating European universities by about two centuries.

Islam has emphasized the importance of women's education since its outset, presenting brilliant examples that have profoundly impacted Islam and Muslims. Fatima Al-Fihri and other great Muslim women will be honored and remembered by history.

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1. Riyad as-Salihin, agreed upon (954).
2. Riyad as-Salihin, agreed upon (1365).
3. Islamic Fiqh Council Decision No. 239 (25/1)
4. https://www.youtube.com/watch?v=MtwX8e5bePM
5. The Answer to What Aisha Realized About the Companions by Al-Zarkashi
6. Encyclopedia of Prophetic Medicine by Al-Asfahani
7. Futuh al-Buldan by Al-Baladhuri
8. Nafh Al-tayyib by Al-Muqri
9. Wafiyyah al- A'yan by Ibn Khallikan
10. The History of Islam and the Deaths of Celebrities and Famous People by Al-Dhahabi
11. aljazeera.net
12. doc.aljazeera

History books recount that one day, the Caliph of the Muslims, Harun al-Rashid, looked up at a cloud in the middle of the sky and addressed it, saying: “O cloud, rain wherever you wish, for your revenue will come to me.” ⁽¹⁾

Though this statement is brief, it is significant in meaning. It expresses the extent of Islamic power and control over the earth, regardless of its vastness and expansiveness. Wherever the winds carry the cloud, it will rain on land governed by Muslims, and its blessings will return to the treasury of the Muslim state.

If we reflect on this statement and its real implications, we realize that adhering to Islam has led to the spread of its authority and benefits across the earth. How was this achieved? And can adherence to Islam lead us to such flourishing economic growth?

 The answer is yes, as evidenced by the following:

Firstly: Islam Advocates for Urban Development

In the Quran, Allah has made man a successor on earth to reform and build it and to establish justice, as stated in His words: “He has produced you from the earth and settled you in it.” (Hud: 61); meaning, He created you to develop it, which includes agriculture, planting, and digging canals, among other things. ⁽²⁾

This is an invitation to urbanization. Allah also clarified that He has enabled man on earth and made provisions for his sustenance, as stated: “And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful.” (Al-A'raf: 10); meaning, He has facilitated control over the earth through development and growth.

Allah also called upon us to scatter in the land and seek His bounty: “And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.” (Al-Jumu'ah: 10)

Due to the importance of urban development and the pursuit of livelihood, Islam equates those who strive for economic activity with those who strive in the cause of Allah, as evidenced in His words: “And others traveling throughout the land seeking [something] of the bounty of Allah, and others fighting for the cause of Allah. So recite what is easy [from it].” (Al-Muzzammil: 20)

These various Quranic ayahs emphasize that Islam calls for work and the pursuit of livelihood to achieve development and economic abundance. Whoever adheres to this has obeyed Allah and will be rewarded, while those who neglect it will face consequences. Considering the state of a Muslim who listens to these commands, one can only conclude that a Muslim is driven to work, build, and achieve economic prosperity out of faith and devotion to Allah.

Secondly: Adherence to Religion Preserves the Ethics of Economic Development

Islam obligates people to adhere to values that contribute to strong economic construction, ensuring sufficiency and welfare for its followers, such as the excellence of work and the improvement of production in quantity and quality. Islam considers this a trust and a means to draw closer to Allah, as Allah says, “And you will surely be questioned about what you used to do.” (An-Nahl: 93), “And stop them; indeed, they are to be questioned.” (As-Saffat: 24), “Indeed, We will not allow to be lost the reward of the reformers.” (Al-A'raf: 170), “We will not allow to be lost the reward of those who do good.” (Yusuf: 56), “We will not allow to be lost the reward of any who did well in deeds.” (Al-Kahf: 30)

The Prophet Muhammad (peace be upon him) urged the perfection of work. In Sahih Al-Jami', Aisha (may Allah be pleased with her) reported that the Prophet (peace be upon him) said, “Allah loves that when one of you does something, you do it well.”

Islam also encourages continuous work and production, even if the worker does not directly benefit from it, he is rewarded by Allah for it. Al-Bukhari and Muslim narrated from Anas ibn Malik that the Prophet (peace be upon him) said, “Never does a Muslim plant trees or cultivate land and birds or a man eat out of them but that is a charity on his behalf.”

Islam even affirms that a Muslim's work in the economic field continues even if he is on the verge of death. If he can contribute to the welfare of others in this state, he should do so. Al-Bukhari narrated from Anas ibn Malik that the Prophet (peace be upon him) said, “If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it.”

These ethics and duties contribute to achieving economic prosperity. If a Muslim adheres to his religion, he is driven to act on them to please his Lord and serve himself and his community.

Thirdly: Adherence to Religion Addresses the Obstacles to Economic Development

Economic development is not without obstacles and threats that hinder its progress and weaken its output. Islam urges its followers to abandon and confront these obstacles, prohibiting corruption on earth, theft, fraud, bribery, and extravagance. Allah describes His servants as moderate, saying: “And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate.” (Al-Furqan: 67), and He forbids extravagance and wastefulness, saying, “O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.” (Al-A'raf: 31)

Allah also prohibits giving wealth to the foolish and wasting it, saying, “And do not give the weak-minded your property, which Allah has made a means of sustenance for you.” (An-Nisa': 5)

These directives preserve the value of economic activity and contribute to its abundance and prosperity.

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(1) Memories, by Ali Al-Tantawi (3/303), see also: The Inspiration of the Pen, by Al-Rafii (2/18).

(2) Tafsir al-Qurtubi (9/56).

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Atheism has emerged as a dangerous phenomenon threatening the Arab and Islamic social fabric on both familial and societal levels, especially over the past decade.

Whereas atheists or those doubting the Muslim creed used to hide their inclinations for fear of criticism and social rejection, they now openly express their beliefs through social media channels and even find channels on TV to explain their new creed and even actively promote it. They now have platforms and other names such as “enlightened thinkers,” where they present their corrupt ideas and find followers, supporters, and defenders despite their weak arguments and lack of logical foundations.

Despite the boldness of some in admitting their atheism, the fear of societal judgment and blame or intellectual persecution makes some conceal their beliefs from people, especially family and close friends. Therefore, it is difficult, despite the increasing number of followers on major atheist pages, to provide a close record of their actual number, especially in the Gulf region where religion is an integral part of the culture, and most Arab and Islamic customs and traditions remain a source of pride among them.

The modern atheism that they promote, which denies the existence of a creator and sustainer of this universe, is a novel concept and not as old as humanity itself. The prophets were sent to people who believed in multiple deities to correct those false beliefs and spread the idea of pure monotheism; the oneness of divinity and lordship. Allah alone deserves worship without any partner, and He is the Creator, Sustainer, Giver of life and death. Allah created man with a sound nature and placed within his heart the need to worship a strong, capable Creator to turn to in times of need. Man alone is weak and cannot bear the idea of his existence in the universe without that power to rely on in times of weakness and need, when he cannot solve his problems alone.

Allah accurately describes the psyche of the atheist who, by nature, believes in the existence of a deity: “And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness.” (An-Naml: 14)

It is arrogance, stubbornness, and an escape from the divine obligation of worship, responsibility, ethics, and commitment that are the ailments of all forms of disbelief, whether disbelief in Allah, denial of religions while believing in a supreme power, denial of certain religious legislations such as Salah, Zakat, or fasting, or prohibiting adultery and intoxicants, or evading jihad when obligatory.

Reasons for Atheism Becoming a Phenomenon

Family Upbringing:

The family represents the primary source for shaping children's culture. The stronger the family's cohesion and each member's fulfillment of their responsibility towards the others based on divine duty, the stronger the resistance against any external influences that aim to change the Ummah's culture and dissolve youth into foreign cultures. This role extends to educational institutions such as mosques, schools, and universities. The Arab family has relinquished much of its educational role when mothers left to work at the expense of raising their children, monitoring them, and nurturing their minds, hearts, and ideas.

Globalization:

Young people and children are the most affected by globalization and Western cultures due to their exposure to all means of social media and electronic games, which are among the most important tools of globalization to spread its identity, especially in the Islamic world. Those who use these means are essentially non-believers who strive to spread their atheistic ideas, which they consider a great guarantee for continued Western dominance.

This even extends to children's cartoons, some of which are famous in our countries, where families surrender to occupying their children's time and distracting them from busy mothers. An example of this is the famous series “Tinker Bell,” produced by Walt Disney, which portrays fairies as responsible for changing the seasons and managing the movement of the universe. Thus, globalization is a primary reason for spreading atheistic thought amid family absence.

Education:

Education also plays a fundamental role in spreading atheism, especially since religious curricula at different stages are not enough to face a thought whose proponents exert great effort and use various attractive means to control young minds. Public education in Muslim countries is a strong factor for receiving any incoming thought that satisfies the mind and heart.

Another problem with the Arab education system, largely derived from the secular West, is that the curriculum offered to both genders is the same, although the roles assigned to each are different. Here lies the role of the scholars and governments of the Ummah to create shared subjects for study and then specialized subjects for each gender of males and females to satisfy each according to their nature created by Allah, preparing the girl to be the mother of the future, responsible for nurturing men.

Media:

Media is one of the most important and dangerous tools influencing the shaping of public opinion. Anything the media focuses on creates public opinion, and its repetition forms the culture of society, especially if the moral value, belief, or concept is presented in an attractive artistic form to the youth of the Ummah.

Controversial satellite channels have multiplied, presenting forms of art that carry concepts completely contrary to the Ummah's heritage, traditions, and beliefs. Second marriages have become betrayal, atheism has become enlightenment, and deviating from fixed values has become progress.

Most artistic works are superficial, undermining religious moral values, not to mention contaminated programs aired around the clock featuring so-called intellectuals who are, in fact, contaminated with globalization's filth, serving it knowingly or unknowingly.

How Can Islamic Culture Contribute to Combating Atheism?

Atheism revolves in an endless loop around desires, misconceptions, and the false freedom to do whatever one wants to satisfy one's urges without divine or human oversight. These ideas appeal to some youth who have lost their identity due to the loss of a safe family haven.

Combating atheism revolves around confronting foreign culture and conducting a selection process that aligns with the principles of our Islamic religion. Despite the apparent strength of Western culture today, which includes beliefs that contradict religion, the strength of Islam is immense, with various sources encompassing all aspects of human life. It guarantees immense success if fully embraced, encompassing economic, political, and social life, both externally and internally—a complete, comprehensive, renewed, and flexible system suitable for every age without compromising its constants.

A Muslim with a sound creed does not fear confronting any incoming thought, but the fear is for children without proper care. Hence, institutions should be established to create educational satellite channels, develop pages to present Islam correctly, activate the role of mosques, find solutions for working mothers to dedicate themselves to raising their children, and supplement the educational content in schools with suitable materials to prepare mothers and fathers.

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Islam focuses greatly on purity and cleanliness, encouraging both spiritual and physical forms of cleanliness. Spiritual purity involves cleansing from shirk (associating partners with Allah) and sins, while physical purity involves removing impurities and filth. Allah has prescribed rituals such as ghusl (full-body cleansing) to maintain individual’s purification from both spiritual and physical impurities. Allah says, “Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.” (Al-Baqarah: 222)

Wudu (ablution) is a clear demonstration of Islam's attention to personal hygiene. Salah is not accepted without Wudu, as one must stand before Allah with purified body and soul. This process of purification reminds the believer of the actions performed by their tongue, hands, eyes, ears, and feet that may have displeased Allah, prompting repentance and cleansing from sins before standing in Salah. Allah says, “O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles.” (Al-Ma'idah: 6)

Grayson Brock, an American influencer who had not yet converted to Islam, read the entire Quran in 18 hours. When asked about “what aspects of Islam surprised or resonated with him the most,” he replied that it was Wudu! He was amazed at how wudu was prescribed to keep an individual clean throughout the day. He admitted that even if he did not fully accept Islam, he would continue to practice its rituals because they are designed to improve one's life, protecting it from harms. ⁽¹⁾

Wudu has many virtues that we often forget about. It is a means for the forgiveness of sins and elevation of ranks. Abu Huraira reported that the Prophet Muhammad (peace be upon him) said, “Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?” The Companions said; “Certainly, O Messenger of Allah.” He (ﷺ) said, “Performing the Wudu' thoroughly in spite of difficult circumstances.” ⁽²⁾ It also serves as a means for entering Paradise. Umar ibn Al-Khattab reported that the Prophet Muhammad (peace be upon him) said, “If one after performing ablution completely recites the following supplication: (Ash-hadu an la ilaha ill-Allahu wahdahu la sharika lahu, wa ash hadu anna Muhammadan ‘abduhu wa Rasuluhu) ‘I testify that there is no one worthy of worship but Allah, He is Alone and has no partner and Muhammad (ﷺ) is his slave and Messenger’, all the eight gates of Paradise will be opened for him and he may enter through any gate he wishes.” ⁽³⁾

Additionally, Wudu has significant physical and psychological benefits, as demonstrated by modern medical science and studies.

Psychological Effects of Wudu

According to a study published by the Journal of Islamic and Public Health ⁽⁴⁾ at Muhammadiyah University in Yogyakarta, Indonesia, Wudu reduces stress, keeps the mind sharp, instills a sense of calm and tranquility, and reduces anger. Scholars also emphasized its psychological benefits; Imam Al-Shafi'i said, “Whoever keeps his clothes clean, his worries will be lessened, and whoever has a pleasant scent, his intellect will increase.” ⁽⁵⁾ Dr. Muhammad Othman Najati, a pioneer of Islamic psychology, said, “Cold water soothes the blood's agitation caused by anger, and it helps to relieve muscular and nervous tension. Therefore, bathing was used in the past for psychological treatment.”

The Prophet Muhammad (peace be upon him) also encouraged performing wudu before sleep, saying, “No servant retires for the night in a state of purity but that an angel resides with him in his bed. Every time he turns about for an hour, the angel says, 'O Allah, forgive your servant, as he has retired in a state of purity.'” ⁽⁶⁾ Studies have shown that washing the body with water before sleep improves sleep quality. ⁽⁷⁾

Physical Effects of Wudu

1. Activating Blood Circulation

Wudu helps activate blood circulation ⁽⁸⁾ because the blood flow to the hands and feet is weaker due to their distance from the heart. Regularly washing these parts during Wudu helps strengthen them by promoting blood flow. Wudu also maintains the health of nerves and veins, as water helps in the contraction and relaxation of capillaries on the skin's surface, regularly dissolving small blood clots.

2. Cleansing the Nose from Bacteria

The practice of rinsing the nose during wudu cleanses it of germs. ⁽⁹⁾ The accumulation of these germs in the nasal mucus can lead to body poisoning. Regular use of cold water in wudu also helps prevent colds and sinus infections.

3. Protecting the Mouth and Teeth

Rinsing the mouth during wudu removes food residues from the mouth and teeth, preventing gum and mouth inflammation and tooth decay. ⁽¹⁰⁾ A clean mouth helps maintain the health of the heart, digestive system, and kidneys by preventing the entry of food residue toxins, thus strengthening the immune system.

4. Preventing Infectious Diseases

Regular hand washing during wudu kills germs that cause certain infectious diseases, ⁽¹¹⁾ such as intestinal infections. This practice strengthens the body's immunity, as proven by many studies and observed during the COVID-19 pandemic, where all health guidelines emphasized frequent hand washing to prevent the virus.

5. Protecting the Eyes and Reducing Facial Wrinkles

Washing the face with water helps reduce wrinkles and maintain its freshness. It also cleanses the eyes of dust and dirt, protecting them from many diseases, such as conjunctivitis.

6. Preventing Skin Diseases

Regular washing of the skin during Wudu cleanses the sweat glands, maintaining body odor and cleanliness. It prevents skin cancer and protects against fungal infections, especially those between the fingers and toes. According to a study by the Saudi Pharmaceutical Journal, regular Wudu maintains skin cleanliness from bacteria and germs that cause diseases. ⁽¹²⁾

What a great religion Islam is, and what great rituals it has established over 1400 years ago, which modern science has only recently confirmed. Islamic teachings are not just daily practices but a way of life that brings us closer to Allah and provides countless benefits.

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(1) https://www.youtube.com/shorts/4poOYqdxzNg

(2) Narrated by Muslim in Riyad as-Salihin (1030)

(3) Narrated by Muslim in Bulugh al-Maram (57)

(4) The Relationship of Wudu with Psychological and Physical health, by Indonesian Journal of Islam and Public Health.

(5) Persuasion in Solving the Words of Abu Shuja’ - Part 1, by Al-Khatib Al-Sherbini.

(6) Hasan (fair) according to Al-Albani in al-Mu’jam al-Kabīr (13456).

(7) National Institutes of Health.

(8) The Fountain Magazine

(9) Skin care: Historical and contemporary views, by Saudi Pharmaceutical Journal.

(10) Ibid.

(11) Ibid.

(12) Ibid.

Some Muslims imagine that the Prophet Muhammad (ﷺ) is distinguished solely because of his prophethood and infallibility. However, they overlook a very important aspect: the Prophet’s character was distinguished by perfection in several areas due to its alignment with the pure, innate nature that Allah created people with. There are traits in which the Prophet Muhammad (ﷺ) reached the pinnacle of perfection, making him a mercy to the worlds and a guiding light. These include qualities in manners, interactions, good character, and wisdom, which qualify any person to be distinguished. These qualities were all present in the best of creation, the Prophet Muhammad (ﷺ).

Among the testimonies to his impeccable character is his perfection in various clear aspects, both moral and physical, which include:

1. Eloquence and Articulateness:

Allah sent him to a people known for their eloquence and language, and the Prophet Muhammad (ﷺ) was an exemplary figure of eloquence. When his people excelled in the arts of speech, Allah endowed him with the eloquence of the tongue, clarity of expression, and comprehensive words. His speech combined brevity and clarity in few words, without complexity, pretension, roughness, or harshness. His words were few in letters, abundant in meanings, free from artificiality. All of this is a sign of his prophethood.

2. Uprightness and Balance in Life:

An observer of the Prophet’s Seerah will find that he did not deviate in his youth, nor did he submit to his desires or overwhelming lusts. He was the most averse to idolatry, and he designated the month of Ramadan every year to retreat in the cave of Hira to worship, isolating himself from those around him.

3. Moral Perfection:

The ethics of the Prophet Muhammad (ﷺ) were a shining example of moral perfection and commendable actions instilled by Allah in His servants, such as loyalty, chivalry, modesty, and chastity. He was described as the truthful and trustworthy among the Quraysh society. Such a testimony from his people, who fought him after his mission and prophethood, speaks volumes. They never doubted his truthfulness or questioned his trustworthiness. The Arabs adhered to some of the good morals remaining from the Sharia of Ibrahim (peace be upon him). The Prophet Muhammad (ﷺ) was sent to complete and perfect these good morals, as he said in the authentic hadith: “I was sent to perfect good character.”

4. Sound Mind and the Quraysh’s Consensus on His Love:

The Prophet Muhammad (ﷺ) was distinguished by his sound mind and wisdom. The divine message could not have come to anyone other than a person of complete intellect. He grew up with a fully developed mind since his youth, which his grandfather Abdul Muttalib recognized, raising him with the morals of men from a young age. The Quraysh acknowledged his sound mind and wisdom in his youth, inviting him to their meetings. It is narrated that he attended the “Hilf al-Fudul” (Alliance of Virtue) at the house of Abdullah ibn Jad'an.

One instance of his sound mind is that he did not engage in the disputes of the pre-Islamic era. When there was a dispute over who would place the Black Stone, the Quraysh accepted his judgment. He resolved the conflict peacefully, after the people almost fought, by involving all the tribes, and they were satisfied with his judgment, thus ending the disagreement among them.

5. Testimony of His Opponents:

The Prophet Muhammad’s (ﷺ) character was admired by people in the past and present. Urwa ibn Mas’ud al-Thaqafi, while still an idolater and disbeliever, expressed his admiration for the Prophet when he saw the companions’ love for him. He said, “I have visited the kings and seen Caesar, Khosrow, and the Negus, but by Allah, I have never seen a king as venerated by his companions as Muhammad is by his companions. When he commands them, they hasten to comply; enerated when he performs ablution, they almost fight over his ablution water; when he speaks, they lower their voices in his presence, and they do not stare at him out of respect for him.” Not to mention, modern Orientalists have expressed admiration for his character, perfection, and the greatness of his message.

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