The Methodology of the Prophetic Biography in Dealing with the Other

The issue of what is called "the Other" has occupied a clear space in cultural discourse recently, particularly in the context of confronting and criticizing the Islamic conception.

A major accusation is now directed at Islamic thought and conception: that it does not recognize "the Other," does not understand how to deal with them, and indeed does not take the issue of "the Other" into account at all.

This accusation is hurled by secular symbols across the Arab intellectual landscape. From this, secondary accusations are built concerning claims of narrow-mindedness, insularity, fanaticism, and the like.

There is no doubt that this requires sincere Muslim thinkers and researchers to build scientific foundations and methodologies based on in-depth studies regarding the relationship with the Other and the art of dialogue.

This is achieved by confronting the opposing challenge on one hand, and presenting the Islamic thesis that responds to human aspirations for a life brightened by the light of justice on the other.

Islam, through its methodology of interaction, establishes foundations stating that the advancement of nations occurs only through the acceptance of the Other and respect for their rights.

In our research, we present a contemporary civilizational reading of the honorable Prophetic Biography on the topic: "The Methodology of the Prophetic Biography in Dealing with the Other." Who is the Other?

To focus our discussion on the intended subject of research, we must first define: who is the Other?

It has been said: The Other is that person who does not agree with your opinion and differs with you in creed, whether religious or political, and possesses a different view, thought, and conviction.

Thus, the Other is everyone who falls outside the individual self (the "I") and the collective self (the "We") within the framework of the national personality of a group, state, or nation.

Consequently, the "Other" in the established Arab-Islamic culture was formed in an atmosphere of dialogue and tolerance.

They were not subjected to erasure or extermination; rather, the individual was viewed as an honored human being, in accordance with the Almighty’s saying: {And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things} [Al-Isra: 70].

Indeed, the Quranic text elevated the status of the opposing adversary, placing them on an equal level with the agreeing partner, by saying: {And indeed, we or you are either upon guidance or in clear error} [Saba: 24].

Here is Imam Ali, advising [Malik] al-Ashtar as he was going to Egypt, saying: "People are of two types: either a brother to you in religion, or an equal to you in creation." Descriptions of the Teacher of the Ummah:

I wish to start by quoting something about the subject of this fragrant biography as mentioned in Fiqh al-Seerah: "...

When Hind bin Abi Hala was asked about the descriptions of the Messenger of Allah ﷺ, he said among other things: 'The Messenger of Allah ﷺ would hold his tongue except regarding what concerned him; he brought his companions together and did not alienate them... The Messenger of Allah ﷺ would not sit or stand except with the remembrance of Allah.

He did not reserve specific places for himself—he did not distinguish a place for himself—when he reached a group, he sat wherever the assembly ended, and he ordered that. He gave everyone sitting with him their share [of attention] so that no companion would feel that anyone was more honored by him than them.

Whoever sat with him or stood with him for a need, he remained patient with them until they were the ones to leave. Whoever asked him for something, he did not turn them away except with it, or with a gentle word.

His generosity and character encompassed all people, so he became a father to them, and they became equal in rights before him, excelling only in piety. His assembly was one of forbearance, modesty, patience, and honesty. Voices were not raised in it, and sanctities were not violated...

They were compassionate through piety, honoring the elderly, showing mercy to the young, aiding the needy, and comforting the stranger.

Describing his conduct, he said: "He was always cheerful, easy-going, and gentle. He was neither harsh nor coarse, nor loud nor obscene, nor a fault-finder nor a flatterer. He ignored what he did not desire and did not make people despair of it. He spared himself from three things: hypocrisy, excess, and what did not concern him.

And he spared people from three things: he did not disparage anyone, nor reproach them, nor seek out their faults, and he spoke only in matters where he hoped for a reward. When he spoke, those sitting with him bowed their heads as if birds were perched upon them. When he was silent, they spoke. They did not dispute in his presence.

Whoever spoke, they listened to him until he finished... He laughed at what they laughed at, wondered at what they wondered at, and was patient with the stranger’s harshness in speech, saying: 'If you see a person in need, aid them.' He did not seek praise except from one returning a favor.

Upon this character, the best nation produced for mankind emerged and reached its peak. It managed its relations with others based on justice and righteousness. No innocent person was oppressed in their neighborhood, nor was any sufferer deprived of their kindness.

Despite the ancient transgressions committed against them, Islam wiped out what preceded it.

Our Prophet Muhammad ﷺ was a leader for humanity, unparalleled in solving its problems and dilemmas.

While there are alternatives to solving problems—such as resorting to pressure, the use of force, legislation of punishments, expulsion from the country, deprivation of citizenship rights, opening prison doors wide, applying forms of torture, spreading spies, and instilling an atmosphere of terror and fear—you cannot solve any problem with such methods.

However, our Prophet ﷺ solved all problems and dilemmas with total ease and simplicity, without entering this vicious circle and without using pressure, terror, or force, despite growing up in a society that incited problems for the trivial reasons and where bloody feuds arose over the most insignificant matters. [2] Hilf al-Fudul (The Pact of Virtues): A Great Model in Fighting Injustice in the Policies of Nations:

I paused at Hilf al-Fudul, contemplating the magnificent human side of the upright Sharia. In the era of Jahiliyyah (ignorance), some men of virtue arose and pledged among themselves to establish justice, fight oppression, and renew those virtues that had faded in the sacred land.

The reason for this pact is said to be that a man from the tribe of Zubayd came to Mecca with goods, and Al-As bin Wa'il al-Sahmi bought them but withheld his right. The man sought help from the allies—Abd al-Dar, Makhzum, Jumah, Sahm, and Adi—but they ignored him. He then climbed Mount Abu Qubays and called out in verse describing his grievance.

Al-Zubayr bin Abd al-Muttalib moved regarding this and said, "This cannot be ignored," until those previously mentioned gathered for Hilf al-Fudul. They formed the pact and then went to Al-As bin Wa'il and seized the Zubaydi's right from him.

Ibn al-Athir said: "...Then tribes from Quraysh called for that pact and allied in the house of Abdullah bin Jud'an due to his honor and age. They were Banu Hashim, Banu Abd al-Muttalib, Banu Asad bin Abd al-Uzza, Zuhra bin Kilab, and Taym bin Murra.

They allied and pledged that they would not find an oppressed person in Mecca—whether from its people or any other person—without standing with them against the oppressor until their grievance was redressed. Quraysh called this pact Hilf al-Fudul.

Regarding this pact, Al-Zubayr bin Abd al-Muttalib said: The Virtuous pledged and allied That no oppressor shall remain in the heart of Mecca A matter upon which they pledged and covenanted So the neighbor and the visitor among them are safe. [4]

The Messenger of Allah ﷺ witnessed it and said—after Allah sent him [as a Prophet]: "I witnessed with my uncles a pact in the house of Abdullah bin Jud'an; I would not trade my participation in it for red camels, and if I were called to it in Islam, I would respond."

This is considered one of the prides of the Arabs and their recognition of human rights. The Prophet ﷺ said: "I witnessed the Pact of the Scented Ones (al-Mutayyabin) with my uncles when I was a boy; I would not trade it for red camels, and I would not break it." [5]

The radiance of joy—regarding this pact—appears in the words used by the Messenger of Allah. Indignation against any oppressor, no matter how powerful, and support for any oppressed person, no matter how humble, is the spirit of Islam, which commands good, forbids evil, and stands at the boundaries of Allah.

The function of Islam is to fight transgression in the policies of nations and in the relations of individuals alike.

By looking at this pact, we pause at certain phrases, such as: "They allied and pledged that they would not find an oppressed person in Mecca—whether from its people or any other person—without standing with them... until their grievance was redressed."

This pact was not limited only to them, but applied to whoever was from them and any other person. Therefore, he ﷺ endorsed it by saying: "And if I were called to it in Islam, I would respond."

The covenant of Muslims with others to repel oppression or confront an oppressor is permissible for them, provided that the interest of Islam and Muslims is observed in the present and future.

In this Hadith is evidence, found in his saying ﷺ: "I would not trade my participation in it for red camels," because of the justice it achieves and the oppression it prevents.

His saying: "And if I were called to it in Islam, I would respond" as long as it deters the oppressor from his oppression, shows his readiness to respond after Islam to whoever calls him by this pact.

After the Messenger of Allah ﷺ established the foundations of a new society and a new Islamic nation—by establishing creedal, political, and systemic unity among Muslims—he began organizing his relations with non-Muslims.

His intention was to provide security, peace, happiness, and goodness for all of humanity, while organizing the region in a single concord. He enacted laws of tolerance and overlooking that were unheard of in a world full of fanaticism and individual or ethnic agendas.

I also paused with Sheikh al-Ghazali (may Allah have mercy on him) when he dedicated a heading to the method of dealing with the Other titled "Non-Muslims." This was when he addressed the foundations of building the new society, saying: "From here, the Messenger of Allah ﷺ was occupied upon his settling in Medina with establishing the necessary pillars for his mission, and defining its features in the following matters:

The nation's connection with Allah.

The nation's connection with one another.

The nation's connection with outsiders who do not follow its religion."

He spoke about the third matter, which is the connection with outsiders. The Messenger ﷺ enacted laws of tolerance and overlooking unheard of in a world full of fanaticism.

Whoever thinks that Islam is a religion that does not accept the neighborhood of another religion, and that Muslims are a people who are not at peace unless they are alone in the world with survival and dominance, is a mistaken and biased man!

When the Prophet ﷺ came to Medina, he found Jews who had settled there and polytheists who were established. His thought did not turn toward drawing a policy of expulsion, confiscation, or hostility.

Rather, he accepted—with a willing heart—the existence of Jews and paganism, and offered both groups a treaty of equality; that they have their religion and he has his.

Even though they harbored enmity toward Muslims, they had not yet shown any resistance or hostility. Thus, the Messenger of Allah ﷺ concluded a treaty with them, deciding for them advice and goodness, and leaving them absolute freedom in religion and wealth.

We quote paragraphs from the texts of the treaty concluded with the Jews as evidence of Islam's direction in this regard:

"The Muslims of Quraysh and Yathrib and those who follow them, join them, and struggle with them are one nation (Ummah Wahidah). The pious believers are against whoever among them transgresses or seeks a great injustice, sin, aggression, or corruption among the believers.

Their hands are against him collectively, even if he were the son of one of them!

"No polytheist shall protect the wealth or person of Quraysh, nor interfere between them and a believer. It is not permissible for a believer who has agreed to what is in this document and believes in Allah and the Last Day to support a criminal or shelter him.

Whoever supports or shelters him shall have the curse and anger of Allah upon him on the Day of Resurrection, and no compensation or substitute shall be accepted from him.

"The Jews shall spend with the believers as long as they are at war. The Jews of Banu Awf are a nation with the believers; the Jews have their religion and the Muslims have theirs. The Jews of Banu al-Najjar, al-Harith, Sa'ida, Jusham, al-Aws, etc., have the same as the Jews of Banu Awf.

The Jews have their expenditures and the Muslims have theirs. Between them is mutual support against whoever wars against the people of this document. Between them is sincere advice and righteousness without sin. No man is responsible for the sin of his ally. Support is for the oppressed. The neighbor is like oneself, neither harmed nor sinning.

Allah is with the most pious and righteous of what is in this document.

"Between them is mutual support against whoever attacks Yathrib. Whoever goes out is safe, and whoever stays in Medina is safe, except for those who oppress or sin. Allah is the protector of those who are righteous and pious."

This document speaks of the Muslims' desire for sincere cooperation with the Jews of Medina to spread tranquility and strike the hands of aggressors and plotters of strife, regardless of their religion. It clearly stated that religious freedom is guaranteed; there was not the slightest thought of fighting a group or compelling a weak person.

Rather, the phrases in this treaty clustered to support the oppressed, protect the neighbor, and care for private and public rights. It invoked Allah's support for the most righteous parts of it, just as it invoked His anger upon those who betray or deceive.

Muslims and Jews agreed on defending Yathrib if an enemy attacked it. It affirmed the freedom to leave Medina for whoever wished to leave, and to stay for whoever respected its sanctity.

The document considered the Jews part of the citizens of the Islamic state and one of its elements. Therefore, it stated: "Whoever follows us from the Jews shall have support and equality, neither oppressed nor turned against." Then it further clarified this ruling: "The Jews of Banu Awf are a nation with the believers..." [9]

As soon as the Prophet ﷺ arrived in Medina, he issued a statement that legal experts call "The Constitution of the Messenger of Allah ﷺ." In this treaty, we see the foundations of most human rights declarations. Thus, the Jews lived for a time under the wing of Muslims in total tranquility, comfort, and security.

This constitution remained a cause for establishing peace and security between Muslims and Jews for a long time until the Jews broke it. The Jews used to consult the Prophet ﷺ and accept him as an arbitrator.

Sheikh al-Ghazali (may Allah have mercy on him) addressed the betrayal of the Jews despite all the rights granted to them. But let me quote how the Prophet ﷺ dealt with them: "Nevertheless, Islam leaves those deniers in their misguidance; it does not uproot their disbelief with the sword.

It contents itself with announcing its call, revealing its truth, and filling the air with its signs. Whoever finds comfort in it and enters it, well and good; otherwise, he is left to his own affairs. Islam demands nothing from him except politeness, peacefulness, and letting the Truth proceed without hindrance or objection.

The Messenger of Allah ﷺ came to Medina and extended his hand to the Jews in greeting, and bore harm with forgiveness. Only when he saw them united in plotting to punish him and erase his religion did he turn to them, and events took place between them.

By piety and sincerity to Allah, the spiritual aspect of this new society was supported. By true brotherhood, its structure held together. By justice, equality, and cooperation, the policy toward outsiders was drawn, and followers of other religions were treated.

Consequently, conditions stabilized and Muslims found room to renew their strength and organize their affairs.

Let me relay to you a side of dealing with the Other in which affection and mercy were evident, and where compassion reached its peak: in the Umrah of Hudaybiyyah. A state of war remained between the Muslims and Quraysh without a decisive result. How could they intend for Umrah in such circumstances?

The answer is that the Prophet ﷺ intended by this desired ritual to establish the right of Muslims to perform their worship, and to make the polytheists understand that the Sacred Mosque is not the property of a tribe that monopolizes its management and prevents access. It is the heritage of the Friend [of Allah], Abraham.

Pilgrimage to it has been a duty for everyone reached by the call of the Father of Prophets for centuries: {And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.

And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass} [Hajj: 26, 27].

Despite all this, our Prophet ﷺ took every precaution so that this Umrah would occur without harm to any party. Even after learning of Quraysh's intent to prevent him and his companions from visiting the House, he said: "Quraysh will not call me today to a plan in which they ask me to uphold the ties of kinship except that I will grant it to them."

The author then relates how the Prophet ﷺ made a truce with his adversaries: "The Messenger of Allah ﷺ received the negotiator of Quraysh, being most eager to reach a truce with the people, even though he was capable of using the sword. Suhayl spoke at length and offered terms for the peace, and the Prophet ﷺ agreed to them.

Nothing remained but to record them in a document signed by both parties. General astonishment occurred in the Muslim camp at the way the Messenger of Allah conducted himself with his allies and his enemies. As for his enemies, he went to extreme lengths in softening toward them, while he should have been harsh!

As for his companions—contrary to what they were accustomed to—he did not consult them on this proposed agreement, although in previous matters of war and peace, he used to refer to them and perhaps follow their opinion even if he disliked it. But today, he acted alone and approved what they disliked without an urgent necessity!

However, the evaluation of matters was not left to ordinary sight; rather, the highest inspiration had its correct direction. The Muslims also looked in awe at the consequences of the far-reaching tolerance shown by the Prophet ﷺ, and found in its blessings what made their tongues eloquent in praise! [12]

Look also at the Prophet ﷺ as he spared the blood of individuals from the other side—some of their most reckless and powerful youth. When the reckless youth of Quraysh, eager for war, saw their leaders' desire for peace, they thought of a plan to prevent it.

They decided to go out at night, sneak into the Muslim camp, and cause incidents that would ignite the fire of war. They actually executed this! Seventy or eighty of them went out at night, descended from Mount Tan'im, and tried to infiltrate the Muslim camp. However, Muhammad bin Maslama, the commander of the guards, captured them all.

Desiring peace, the Prophet ﷺ released them and pardoned them. Regarding this, Allah revealed: {And He it is who withheld their hands from you and your hands from them within [the region of] Makkah after He had given you victory over them. And ever is Allah, of what you do, Seeing.} [Al-Fath: 24].

Among the persecuted Muslims in Mecca, Abu Basir Ubayd bin Asid fled and migrated to Medina, seeking to stay with the Muslims. Quraysh sent two of its men after him to bring him back in implementation of the treaty.

The Messenger of Allah ﷺ said: "O Abu Basir, we have given these people what you know [of terms], and treachery does not befit our religion! Indeed, Allah will make for you and those weak ones with you a relief and a way out. Go back to your people.

" Abu Basir was saddened and said: "O Messenger of Allah, will you return me to the polytheists to tempt me from my religion?" The Prophet did not add more than repeating his hope for a near relief.

During the Great Conquest, mercy and humility toward the people of Quraysh—who had shown him enmity and expelled him and his noble companions—reached a magnificent level. "The Mother of Cities" [Mecca] was gripped by terror, surrendering to the destiny being led toward it.

Men hid behind closed doors or gathered in the Sacred Mosque, waiting in silence. Meanwhile, the advancing army approached. The Messenger of Allah was on his camel, his head crowned with a dark turban [13], his head lowered out of intense humility to Allah.

He leaned forward on his saddle, showing such immense humility that his beard [14] almost touched the middle of the saddle! The grand, majestic procession flowed steadily into the heart of the Sanctuary, surrounded by the armored battalion waiting for a signal from him, after which nothing in Mecca would remain safe.

This manifest conquest reminded him of a long history; how he left as a fugitive and how he returns today victorious and supported! What great honor Allah bestowed upon him on this blessed morning! The more he felt these blessings, the more his humility and bowing to Allah increased. It seems there were other emotions stirring in some hearts.

When he heard a word from one of his companions, who recalled what the people of Mecca had done and their negligence toward Allah, and feeling the reins of power in his hand, shouted: "Today is the day of slaughter! Today sanctities are made permissible! Today Allah has humiliated Quraysh!

" This word reached the ears of the Messenger ﷺ, and he said: "Nay, today is a day on which the Kaaba is magnified. Today is a day on which Allah has honored Quraysh." He ordered that the banner be taken from Sa'd and given to his son, fearing that Sa'd might act aggressively toward the people.

The author of Al-Nur al-Khalid says: "How was his treatment of the people of Mecca after all this history full of enmity and hatred? He said to them: 'Go, for you are the free ones (al-Tulaqa)!' He entered Mecca on his mount with armor on his chest, a helmet on his head, a sword in his hand, and arrows on his back.

But despite all these manifestations of war attire, he was a model of compassion and mercy. He asked the people of Mecca: 'What do you think I will do with you?' They replied: 'Good; a noble brother and the son of a noble brother.' He said to them what Joseph (peace be upon him) said to his brothers: {No blame will there be upon you today.

Allah will forgive you; and He is the most merciful of the merciful} [Yusuf: 92].

He then relates how his state was with the opponents among the hypocrites: "He was a mercy to the hypocrites as well. Because of his vast mercy, the hypocrites did not see punishment in this worldly life. They attended the mosque, mixed with Muslims, and benefited from all the rights enjoyed by Muslims.

The Messenger of Allah ﷺ never exposed them or revealed the secrets of their hypocrisy, even though he knew the depths of their souls and their hypocrisy, even informing Hudhayfah (may Allah be pleased with him) of them!

Despite all that, Islam did not tear away their veil of secrecy. They remained among the believers and were not deprived of worldly pleasures! From this starting point, the Messenger of Allah ﷺ was a mercy to them in this sense." [15] The Peak of Gentleness and Compassion in Dealing with the Other:

In this sense as well, Sheikh al-Ghazali spoke in his book, saying: "Look also at the peak of gentleness and compassion even in dealing with those pretending to be Muslims [hypocrites], who are a greater danger to the religion of Allah than others."

Nevertheless, the author relates the Prophet's conduct with them: "The Prophet ﷺ followed with those pretending to be Muslims the path of gentleness and overlooking. He accepted their excuses—which were various—and was too noble to expose them even as they slipped away from the bonds of listening and obedience.

If one of them was caught in a betrayal that warranted his blood, he preferred to overlook it so that it would not be said: 'Muhammad kills his companions.' They were not truly his companions, but that is what people would say.

If these hypocrites had a grain of goodness, this forbearance would have captured them, and they would have abandoned their small deceptions and turned to Islam with pure hearts.

However, this high style of treatment only increased their audacity against Allah and His Messenger; their insolence grew and their evils increased, until it became necessary to reveal their malice and inform the masses of the Ummah of what their souls and deeds contained.

Sheikh al-Ghazali relates what indicates the splendor of this religion in dealing with opponents, even if they were polytheists: "Initially, Islam granted paganism the right to life, and let whoever apostatized from it return to it if they wished. It did not do this to honor it, but rather out of good faith in human reason and conscience.

Few would belittle themselves and leave the Great Allah for an image made of stone, wood, or food! When it became clear that the polytheists disparaged everything and exploited the rights granted to them for strife, aggression, and killing, there remained no wisdom in leaving them [to continue].

Regarding the dissenting Jews: "As for the People of the Book, a few of them opened their hearts to the Truth and hastened to embrace and support it. The remaining majority varied in their enmity in intensity and lethargy. The Jews insisted on nothing but the annihilation of Islam, so they fell into the evils of their intentions.

Their military and political power vanished before they achieved this goal. Islam accepted them in its established state as individuals who remained on their religion as they wished, but were not enabled to gather for aggression and plotting. That is its right, no doubt!

Personal rights were never confiscated from a Jew under the authority of Islam. It is sufficient that the Prophet himself—in order to borrow from a Jew—mortgaged his armor to him! He never thought of pressuring him with the vast authority he possessed.

Here the author of Al-Nur al-Khalid says: "The Messenger of Allah ﷺ was gifted the key of forbearance; with it, he opened many hearts and settled within them. Were it not for this forbearance, harshness would have repelled many souls that lacked flexibility and placed them in the ranks of Islam's enemies.

They would have moved away from the Prophet ﷺ, but his forbearance prevented this. People entered Islam in crowds. It was from the vast mercy of Allah that He made him gentle-natured to the degree that hands extended with harm toward him, expecting a violent reaction, found nothing from him but gentleness and affection.

He continues: "Despite all this, there remained deaf hearts that did not hear, understand, or soften. The owners of these dead hearts acted with harshness and impudence before the Messenger of Allah ﷺ. He would tolerate them and act with forbearance and gentleness, so that every harsh act would melt in the sea of his forbearance.

He did not come to use severity among people, nor to scatter society; rather, he came to secure the happiness of this world and the Hereafter for all people.

There is also a position with the Christians that indicates the magnificent tolerance of the great leader.

Sheikh al-Ghazali relates this position with the Christians of Najran when the Prophet ﷺ concluded a peace treaty with them: "Among the terms of this peace was: The Christians of Najran have the protection (Jiwar) of Allah and the dhimma of Muhammad the Prophet for themselves, their creed, their land, their wealth, those absent and present among them, their clans, and their followers.

They shall not be changed from what they were, nor shall any of their rights or their creed be changed. No bishop shall be removed from his bishopric, nor any monk from his monastery, nor any of what they possess, whether little or much. They are not under suspicion, nor do they bear the blood [feuds] of Jahiliyyah.

They shall not be mobilized [for Jihad] nor taxed a tenth [Zakat]. No army shall tread on their land. Whoever among them asks for a right, it shall be settled with justice among them, neither being oppressors nor oppressed. Whoever consumes usury, my protection is free from him. No man among them shall be taken for the injustice of another.

Upon what is in this document is the protection of Allah and the dhimma of Muhammad the Messenger of Allah until Allah brings His command, as long as they advise and act uprightly without turning to injustice." (Fiqh al-Seerah).

Then here he is ﷺ establishing general principles for his Ummah and indeed for the entire world in the texts of the Farewell Sermon. He seized the opportunity of this great gathering to say words that would dispel the last remnants of Jahiliyyah in the souls and affirm the manners, relationships, and rulings Islam is keen to spread.

Especially as you see the Prophet ﷺ calling those around him with the phrase: "O People." Among what was said: "O People, indeed your blood and your wealth are sacred to you until you meet your Lord, as sacred as this day of yours, and this month of yours.

You will surely meet your Lord and He will ask you about your deeds, and I have conveyed [the message]. O People, you have rights over your women and they have rights over you... Treat women well, for they are like captives with you, possessing nothing for themselves.

You have taken them by the trust of Allah and made their private parts permissible by the word of Allah. Understand, O People, my words, for I have conveyed [them]. O People, listen to my words and understand them; know that every Muslim is a brother to a Muslim, and that the Muslims are brothers.

It is not permissible for a man to take anything from his brother except what he gives out of a willing heart, so do not wrong yourselves.

I find nothing better to conclude my words with than this paragraph that shows you how the interaction with the Other was when we see the magnificent practical side. The author of Al-Nur al-Khalid says: "The Prophet ﷺ always considered himself an individual among individuals. He did not distinguish himself from others.

He perfectly embodied the wisdom: 'Be among people as one of the people.' Indeed, a person should not be deceived by his status or position and forget himself. All people are human, and positions do not change people or make them other creatures! A person must, in every situation, not forget that he is an individual among individuals.

He then mentioned this social snippet from the Islamic system when Imam Ali (may Allah be pleased with him) stood before the Judge Shurayh to be tried against his adversary, a Dhimmi [non-Muslim citizen] who had complained against him.

Judge Shurayh gestured for Ali to sit [in a distinguished place], but Ali frowned and did not accept that because he did not want to sit while his adversary was standing. In his view, this was not justice. Imagine that Ali (may Allah be pleased with him) was the Caliph of the Muslims at that time!

May the prayers and peace of my Lord be upon the one who raised these people upon justice, tolerance, and mercy, even toward those who differ. [17] The End.

Footnotes: [1] See Fiqh al-Seerah; Sheikh Muhammad al-Ghazali - Dar al-Rayan. [2] See Al-Nur al-Khalid, Muhammad ﷺ, the Pride of Humanity; Muhammad Fethullah Gülen - Dar al-Nil, Al-Risala Foundation. [3] See The Sealed Nectar; Al-Mubarakpuri - Dar Ibn Rajab. [4] Al-Mu'tarr: A visitor from outside the land.

[5] See The Prophetic Biography in the Light of the Quran and Sunnah; Abu Shahba - Dar al-Qalam - Damascus. [6] See The Prophetic Biography: Presentation of Facts and Analysis of Events; Dr. Ali al-Sallabi - Dar al-Ma'rifa - Beirut. [7] The Sealed Nectar; Al-Mubarakpuri.

[8] Al-Dasie'ah: What comes out of a camel's throat when it brays; here used metaphorically for a gift, or meaning the injustice inflicted upon them. [9] Fiqh al-Seerah; previous reference. [10] The Prophetic Biography: Presentation of Facts and Analysis of Events; previous reference. [11] Fiqh al-Seerah; previous reference.

[12] Fiqh al-Seerah; previous reference. [13] Al-Dasma': Whose color tends toward black. [14] Al-Uthnun: The beard or what remains of it after the sideburns. [15] The Sealed Nectar; Al-Mubarakpuri. [16] Fiqh al-Seerah; previous reference. [17] Al-Nur al-Khalid - Muhammad ﷺ - Pride of Humanity; previous reference.