The Principle Of Harmony
Psychologists believe that the environment lays the
foundations of people's character and their way of thinking
and that the principle of harmony causes the people to
follow the society's dominant patterns of thought and
Although some of these psychologists have gone to extremes
in this matter and have regarded this theory as a general
and all-embracing principle, according to which all social
phenomena without exception may be analyzed, the principle
of the effect of the society on people's morale is
Therefore, an environment of virtue and health produces
pious and normal offspring, and a corrupt, deviated society
will naturally lead people into the pit of corruption and
Thus, those who remain untouched by the society's deviating
factors, must be exceptional people.
The Environment Of Arabia
Before The Advent Of Islam
At that time, the whole world, especially Arabia, was
steeped in ignorance, corruption, and turmoil. The Arabs
were suffering immensely from superstitions and
unchasteness. Ignorance had darkened the lives of the Arabs,
who were leading tormented lives. Plunder and murder were
quite prevalent - plunder of the people's meager properties
and unjust killing!
Most shameful of all was their worship of lifeless statues
False beliefs and class differences were strong. What was
lacking was law and justice. The apathetic, wealthy people
amassed wealth by exploiting the weak and by overcharging
the orphan and the widow. They lorded over the poor class
and exploited them.
Their manners in business were so illogical and unjust that
they would hold women responsible for their husbands' debts
and would detain the husbands for the indebtedness of their
poor wives .3
Instead of acquiring knowledge and virtue, they prided
themselves in their ancestors and in the large numbers of
their relatives; sometimes they even went to cemeteries4
and counted the number of their dead relatives to prove
there were more people in their tribe than in other tribes.
Murder, bloodshed, drinking, and illegitimate sexual
intercourse were quite ordinary and commonplace.5
Amr ul-Qays, the famous Arab poet, discussed his satanic
sexual relationships with his cousin 'Anizah. Curiously,
such poems were ranked among the greatest works of
literature and were hung in the Ka'aba.6
Such was the situation and moral conditions of a miserable
society out of whose dark horizon came the light of Islam.
It is crystal clear that a person who not only is not
affected by such a corrosive society, but also grieves over
it and attempts to combat it, possesses a great divine
character and is competent to lead people and guide them
onto the path of salvation:
Prophets Were Not Products Of
Their Environments: They Created Them
All went to the idol-temples except the Prophet who, without
being taught by anybody, made his way to Mount Hira, the
mountain where he devotedly worshipped the Creator of the
universe and praised His glory and power.7
'And you did not recite before it any book, nor did you
transcribe one with your right hand, for then could those
who say untrue things have doubted (29:48).
Favoured by Almighty God, he distinguished his path from the
very beginning, denounced the wrong manners of his people
without any hesitation or fear, and proceeded against those
wrong deeds and beliefs.8
Not only was not one single moment of his blessed life spent
in idolatry, but, as we have already mentioned, he hated to
hear the names of idols.9
His chasteness and purity were known to all. His extreme
honesty led the people to give him the title of 'the
Trustworthy', and this great virtue led Khadija to trust him
with her commercial property.
The behaviour of the Prophet toward the people and his
manners were so pleasant and excellent that they attracted
all people. 'Ammar said, 'The Prophet and I were engaged as
shepherds before the advent of the prophetic mission. One
day I suggested to him, 'Let's go to the Fakh pasturage'. He
'The next day I went there and saw that he had preceded me
but prevented his sheep from grazing there. I asked him the
reason. He replied, 'I did not wish my sheep to graze here
before your sheep because we had taken this decision
Thus the Prophet took a different direction than his people
and was by no means infatuated with tribal customs and
moods. In reality, under the control of the divine power, he
advanced on his path of evolution and perfection.
For all these reasons, people had great respect for him and
relied heavily on his views in solving their problems.
The Installation Of The Black
When the Holy Prophet was 30 years old, the Quraysh decided
to repair the House of God, the Ka'aba, and since all the
tribes of the Quraysh wished to have the honour of this
great task, each took on the task of repairing one part of
the House of God.
First Walid started to demolish the House and then the
others helped him until the pillars that the Prophet Abraham
(peace be upon him) had laid down, appeared.
Now it was the time for the reconstruction of the Holy
House, and each tribe undertook one part of it. When the
process of construction reached the point where the Black
Stone was to be installed, severe disputes arose among the
Quraysh tribes. All of them wanted to have the honour of
completing the task.
Little by little, the dispute turned into harsh enmity, and
the various tribes got ready for a bloody war. The sons of
Abdul Dar filled a large jar with blood and put their hands
into it, thereby giving each other a pledge of death at the
This terrible discord went on for four or five days until
Abu Amayah, who was the oldest of the Quraysh, said, 'My
proposal is that we select the first person who enters the
mosque as an arbiter and that all of us accept his view on
the problem so it will be solved'.
The Quraysh accepted his proposal and waited to see who
would enter the mosque first. Suddenly the Holy Prophet of
Islam came in. As soon as the people caught sight of him,
they said, 'This is the Trustworthy one. This is Muhammad.
We will accept his decision'.
The Prophet did not know about the matter. When they
explained their problem to him, he said, 'Bring me a
piece of cloth'. Although the Quraysh did not know
what he meant by that order, they brought the cloth
The Holy Prophet spread the cloth, put the Black Stone in
the middle of it, and said, 'Each tribe should take hold of
one side of the cloth so all can share in the honour'. The
Quraysh did as he had told them and lifted the Black Stone
to the point where it was to be installed. Then the Holy
Prophet, who observed that if he let any of them install it,
conflict and disputes would arise, himself lifted the Black
Stone and installed it in its place. Through this excellent
device, he put an end to the terrible enmity and conflicts.11
This incident clearly demonstrates the supreme character of
the Holy Prophet of Islam and his excellent thought and
intelligence, which ended a serious dispute without any
From: A Glance at the Life of the Holy Prophet of Islam , by
Dar Rah Haqq's Board of Writers , Translated by: N. Tawheedi
Rahbarani Buzurg va Masuliathayih Buzurgtar, second edition,
2- Will Durant, Persian translation, Vol. 11, pp. 1-10;
A!-Durrat u!-biyda fi Sharhi Khutbati Fatimati 'l-Zahra, pp.
3- Da'irat ul-Ma'arif, Farid Vajdi, Vol. 6, p.250.
4- Majma' ul-Bayan, Vol. 10, p.534, new edition.
5- Al-'Asr ul-Jahili, Dr. Sufi Diyf, fifth edition in Egypt,
6- Sharh ul-Mu'allaqat ul-Saba'a by Alz-Zuzani, p.3.
7- Bihar ul-Amrar, Vol. 18, p.280.
8- Ibid., pp.277-281; Nahj ul-Balaghah of Fiydul-Islam,
9- A'lam Alwari, pp.17-18; Bihar ul-Anwar, Vol. 15, p.410.
10- Bihar ul-Amrar, Vol. 16, p.224.
11- Sirihi ibn Hisham, Vol. 1, pp.192-197; Bihar ul-Anwar,
Vol. 15, pp.337, 412.