On the Hanifim

The word hanif is mentioned almost in the same vein as Abraham. In fact
this word is mentioned ten times in the Qur’an and almost all of them
in relation to Abraham; most of them are explicit and some are implied.
The term Abraham’s hanif religion is mentioned five times. The word
hanif is an adjective from the infinitive, hanef. Hanef tends from
error to straightness, from crookedness to rightness and from
superstition to truth. Thus, a hanif is one who has renounced
crookedness and turned to the straight path. Aeons of customary
practice have transformed this word into a synonym of Abraham’s
religion during the time of ignorance.17 It literally means one who has
left other religions and idols and turned toward the one God. According
to explanations of the hadiths, it not only refers to the turning away
from superstitions to the Truth, it is also laden with the messages of
tolerance and acceptance. Prophet Muhammad, peace and blessings be upon
him, said, “I have been sent with tolerant and easy Hanifism.”18 This
hadith was conferred on the people in attendance at a festivity (iyd).
Aisha explains that the Messenger of God offered this explanation so
that “the Jews would know that there is tolerance in Islam,” and it was
also indicated that the Prophet meant “Let Jews and Christians know
that there is expansiveness in our religion.”19
Confirming that Hanifism carries the messages of tolerance and easiness
(in other words a general, universal acceptance coupled with simply
elucidated principles) Prophet Muhammad, peace and blessings be upon
him, said, “Tolerant Hanifism is the most lovable religion to God”20;
“Your religion (the path you follow) is the best and easiest.”21 God
declares to the Prophet, He has chosen you, and has imposed no
difficulties on you in religion, the faith of your father Abraham (Hajj
22:78). In the religion of Islam, expressed as Hanifism, tolerance and
easiness are among the most basic principles:

Thus it is due to mercy from God that you deal with them gently, and
had you been rough, hard hearted, they would certainly have dispersed
from around you. (Al Imran 3:159)

God’s Messenger announced that “Religion is easiness,”22 and, according
to Aisha, he would always choose the easiest way to put forth a
command.23 He would say to those extremists, who in the spirit of
attaining “the most perfect” in religion, would not be satisfied with
perfection and would go to every kind of difficulty and trouble, “This
religion of Islam is easiness. Whoever races violently to do the best
in religion (will not be successful and) religion will overcome him. So
take the middle road, do the best according to your power, and give
good tidings.”24

Regard for nature and one’s environment

One of the most noteworthy traits of Abraham was his humble regard for
the environment. When Abraham built the Ka‘ba and began the Hajj at
God’s command, he also took precautions to make it a clean and safe
place.25 In light of this, Prophet Muhammad, peace and blessings be
upon him, declared Makka as haram (sacred, inviolable) as a precaution
to guarantee the safety and cleanliness of that holy site.26 This
declaration not only prevented bloodshed there, but also prohibited
hunting and the cutting of trees, the searing of leaves and uprooting
of weeds. Thus, it became the prototype of environmentalism by taking
humanity’s first serious decision about the protection of the
environment, an issue which is on the top of humankind’s agenda today.
Later when the Prophet declared as haram an area of 35 kilometers in
diameter surrounding Madina like a green belt, he made a due reference
to Abraham’s similar action in Makka.

Faithfulness to promises and conscientiousness in the performance of
one’s duties

One of the many attributes that makes Abraham prominent is eloquently
expressed in the Qur’an in: Abraham who fulfilled his engagements (Najm
53:37). He was always known for his honesty and his faithfulness toward
the fulfillment of any promises made. The Holy Qur’an emphasized this
side of him as well: Also mentioned in the Book (the story of) Abraham:
He was a man of Truth, a prophet (Maryam 19:41). Due to these
attributes, Abraham successfully passed all the tests given to him by
God: And remember that Abraham was tried by his Lord with certain
Commands, which he fulfilled (Baqara 2:124). Islamic scholars say the
fact that the number of characteristic attributes possessed by Abraham
which were duly tested was thirty27 indicate that approximately thirty
virtues of Abraham are mentioned in four different chapters of the
Qur’an.28

Hospitality

One of Abraham’s celebrated attributes is hospitality. It is said that
he was the first real host actually to entertain guests and was hence
given the nickname Abu’l-Adaiaf (father of guests).29 The Qur’an
informs us that on one occasion, he slaughtered a fat cow and prepared
an elaborate dinner for some unexpected guests with whom he was not
even well acquainted.30 From the hesitation of the guests to eat the
food that was served, and Abraham’s subsequent apprehension at their
shying away from the food, it is assumed that these guests were
strangers.

Steadfastness and compassion

Another attribute of Abraham mentioned in the Qur’an is his compassion.
Even his name, which is Syriac, is meaningful and befitting to one who
showed enormous compassion. It is an expression that means
compassionate, merciful father. 31 We also understand from explanations
of Prophet Muhammad, peace and blessings be upon him, that regarding
the matter of being merciful to others, Abraham underwent a special
instruction from God.32 After this, Abraham never left this line of
mercy in word or in deed until the very end in spite of his being
imprisoned (for guiding the people around him)33 or whilst being thrown
into the fire34 or whilst being exiled from his homeland.35 In the
words of our Prophet Muhammad, peace and blessings upon him, he acted
“sweeter than honey” toward his clan36 and did not ask for them to be
punished. He said, “My Lord! Surely they have led many men astray; then
whoever follows me, he is surely of me, and whoever disobeys me, You
surely are Forgiving, Merciful” (Ibrahim 14:36). His sharpest words to
those who were going to throw him into the fire were, “Fie upon you,
and upon the things that you worship besides God! Have you no sense?”
(Anbiya 21:67). Even these words only show Abraham’s uniqueness among
God’s messengers in terms of being merciful to his people. We do not
encounter any divine revelation or historical account where he is
reported to have cursed his nation even under the worst conditions.

Abraham’s compassionate nature was most pronounced toward his loved
ones and the believers. The prayer mentioned below is one that
epitomizes the request of all believers for mercy and it is recited by
Muslims throughout the world. It reads, My Lord! On the day of
reckoning forgive me, my mother and father and the believers (Ibrahim
14:41). Its presence in the Qur’an as one of Abraham’s prayers is
monumental proof witnessing his compassion and not a mere coincidence.
Prophet Muhammad, peace and blessings be upon him, who took pride in
identifying himself with Abraham’s Hanif religion, would say to those
who asked him to curse the pagans (even though they did terrible things
to him): “I was sent as a mercy, not as one to make curses.”37 Even to
those who oppressed him most he would avoid any thought of revenge and
would say, “My Lord! Forgive my tribe because they don’t yet know the
truth” and “Maybe some will come from this generation who worship
God.”38 Knowing this, it is easy to appreciate the significance of the
verse: We have not sent you, but as a Mercy to the worlds (Anbiya
21:107). He duly received the praise of the Malak al-Jibal (angel of
the mountains): “You are Benign (and) Merciful as your Lord made you
known.”39

In fact, God’s Messenger was not only compassionate to the Muslims:
“Whoever oppresses a dhimmi (non-Muslim living in a Muslim country), I
am his mortal enemy, and I will settle accounts with my enemies on
Judgment Day.”40 In similar statements, it is seen that he had been
commanded to do good and show mercy and compassion to non-Muslims and,
in fact, every creature “fresh (plants),” or “carrying a liver
(animals).”41 He is rightfully called the Mercy to the Worlds, (Anbiya
21:107) and we say, “This is the way to follow Abraham’s path and be
worthy of him.” In essence, apart from the tawhid, Abraham professed
many other vital aspects of Islam. Prophet Muhammad, peace and
blessings be upon him, the last prophet of the Almighty, is said to
have perfected this message.

Extensiveness of Abraham’s compassion

The degree of Abraham’s mercy is evident from the Qur’an which details
his argument with the angels who were sent to punish Lot’s tribe. The
Qur’an does not delve into the specifics, but it is obvious that the
reason for Abraham’s argument with the angels, despite the tribe being
rebellious and sinful, was in fact that in his heart he did not want
them to be annihilated. When Abraham saw that the guests did not reach
for the food he had offered them, he became afraid. Even after the
angels had introduced themselves and said that they had been sent down
to punish Lot’s tribe and, moreover, to give him the good news about
his child, he continues arguing with them by saying, “Lot is there,
too.” When fear had passed from (the mind of) Abraham and the glad
tidings had reached him, he began to plead with Us for Lot’s people
(Hud 11:74). It is indicated in the next verse that the angels
understood that Abraham was without doubt, forbearing (of faults),
compassionate, and that he had objected to them for these very reasons.
After this had transpired, the angels adopted a sharper tone and said,
“Well do we know who is there,” and they indicated that they would save
Lot’s family except his wife. (Ankabut 29:32). In spite of this,
Abraham, whose feelings of compassion had by then reached a crescendo,
must have continued the argument because the angels concluded the
matter by saying, “O Abraham! Seek not this. The decree of your Lord
has gone forth: for them there comes a penalty” (Hud 11:76).

Concern for the welfare of the Abrahamic lineage

The Qur’an mentions Abraham’s concern over his family’s welfare in
several verses. In response to this genuine interest, God bestowed the
Abrahamic dynasty with a blessing and providence that no other dynasty
has received so far. A clear example to illustrate this fact is a part
of the Muslims’ prayer which asks for mercy from God for Prophet
Muhammad, peace and blessings be upon him, and his family at each of
the five daily ritual prayers. Included in this is also recourse to
God’s mercy toward Abraham and his family:

O Lord! Have mercy on Muhammad and his family just as you show mercy to
Abraham and his family!

What an honor and unbounded exaltation it is for Abraham and his
dynasty for this plea to receive an allotted space in the ritual
prayer, which is the greatest act of worship for Muslims. Bediuzzaman
Said Nursi explains this request for mercy in the prayer by the fact
that prophets have in fact descended from Abraham’s lineage: “His
family are prophets; Prophet Muhammad’s family are saints. A saint
cannot measure up to a prophet.”42 Such a chain of light formed by
prophets is the direct result and blessings of Abraham’s prayer. The
acceptance of this prayer in God’s presence is the direct consequence
of the fact that Abraham was Khalilullah (the friend of God).43 When
this exalted station of friend to the Lord of the Worlds was conferred
upon Abraham as a result of his service and the purity of his tawhid,
at every opportunity he persistently used his special position in favor
of his family and lineage. It was as a result of this that he procured
until Doomsday, the station of physical and spiritual imam for the
beneficial people of his lineage and, from divine mercy, the good will
and affection that people feel toward them. However, it is necessary to
understand that the interest that people feel toward Abraham’s
descendants is not a feeling that in any way can be associated with
tribalism and ethnocentrism in the sense that people understand it
today. It has more to do with a feeling of grace toward human unity.

Abraham’s interest and concern for his family and dynasty are a natural
consequence of his immaculate planning and foresight. It is evident
from the Qur’an that Abraham developed a regime for the family that
reinforced God’s commands with the strict adherence to virtues. This
system took into consideration the family’s geographical,
socio-economic and even environmental conditions giving precedence to
ritual prayer directed toward the Almighty.44

Other Abrahamic Virtues

A few other salient virtues that demand a mention are those of
unconditional submission to God’s commands45; thankfulness for
blessings46; acts of cleanliness like the circumcision of children,
washing the mouth and nose, cleaning the teeth, cutting nails, shaving
private parts and under-arms, and washing the front and back private
organs with water after using the toilet47; strength in worship,
intuition in religion48; good-temperedness; acknowledgement of one’s
mistakes and repentance; taking refuge in God49; possessing a peaceful
heart50; treating one and all with respect and dignity51; being
uncompromising in struggle52; migrating for God’s sake53; etc. As an
exemplar of these attributes, Abraham had almost become a community in
himself in God’s view: Abraham was indeed a [community] model, devoutly
obedient to God, (and) true in faith, and he joined not gods with God
(Nahl 16:120).

In conclusion, it must be noted that Abraham is assigned a special
place by members of the three monotheistic religions. The many human
values identified with his personality are values with which all of
humankind can concur, without any discordance. If these values are
practiced and upheld, it will contribute to the birth of the much
awaited universal peace. A re-configuration of identities in which
communities of different colors, languages and cultures begin to see
themselves as being connected to Abraham in one way or another is an
invaluable proposition, the importance of which cannot be
overestimated. Until almost the beginning of the last century, the
perception of Muslims as being from “Abraham’s nation” contributed
greatly to their living together in unity with members of other
religions. This is also true for many Christian peoples who lived for
long centuries in peace and contentment under Muslim rule. This is
especially true of the ruling Ottomans, for whom this feeling was very
pronounced, because the Islamic sharia offered a special place to the
Ahl al-Kitab (people of the book) as it referred to the followers of
Abraham, guaranteeing their property, lives and honor as well as
recognizing their freedom of religion. Universal peace can be realized
upon the edifice of these aforementioned arguments with the alliance of
the three great world religious communities of Judaism, Christianity,
and Islam. This can be achieved by the inculcation of an
all-encompassing attitude, of perceiving ourselves as belonging to the
community of Abraham. It is possible to dream of hope once again, hope
for peace and happiness through the conscious understanding and
practice of Abrahamic tawhid. It is therefore the duty of those who
desire peace, to put into action Abraham’s messages of universal unity
and brotherhood.



Footnotes
1Baqara 2:130, 135; Al Imran 3:95; Anbiya 21:125; An’am 6:161; Hajj
22:78; Nahl 16:123.
2 All the verses regarding Abraham and their analysis can be found in
Hz. brahim’in Mesaj¦ (The message of the prophet Abraham), Canan, I.,
Sule Publications, Istanbul: 1998.
3 39th article in the Mecelle-i Ahkam-¦ Adliye (Journal of Judicial
Provisions), Dersaadet, Istanbul: 1322 (AD 1904), p. 27.
4 See Zukhruf 43:22-23; Baqara 2:170; Maida 5:104; A’raf 7:28; Yunus
10:78; Anbiya 21:53; Shu’ara 26:74; Luqman 31:21; Hud 11:62, 87.
5 Bukhari, Anbiya, 11; Tafsir, Baqara 2:46; Muslim, Iman, 238.
6 Ibn Hajar, Fath al-Bari bi-Sharh al-Bukhari, Egypt: 1959, 7, 223.
7 See Baqara 2:131.
8 Baqara 2:135; Al Imran 3:67, 95; An’am 6:161; Nahl 16: 123.
9 Hakim, Abu Abdillah an-Naysaburi, al-Mustadrak Haydarabad-Deken. 1335
(AD 1917), 2, 291.
10 Ibn Maja, Sunan, Zuhd 8, (4135, 4136 HI.); Tirmidhi, Sunan, Matbaat
al-Andulus, Humus: 1966, Zuhd 42.
11 Ibn Maja, Fitan 16; Tirmidhi, Nuzur, 9; Ahmad Ibn Hanbal, Musnad, 4,
126.
12 Ahmad Ibn Hanbal, Musnad, Cairo: 1313 (AD 1895) 2, 60.
13 Tirmidhi, Seerah, 46.
14 Abu Dawud, Sunan, Humus: 1969, Tib 17; Ibn Maja, Tib, 39.
15 Razi, Tafsir, 20, 135.
16 Mumtahana, 60: 4.
17 Ibn al-Asir, an-Nihaya, Cairo: 1963, 1, 451.
18 Ahmad Ibn Hanbal, Musnad, 6, 116, 233; 5, 266.
19 Ibn Hajar, al-Matalib al-Aliya, Kuwait: 1973, 3, 30.
20 Bukhari, Imam, 29; Ahmad Ibn Hanbal, Musnad, 1, 236.
21 Ahmad Ibn Hanbal, Musnad, 4, 338.
22 Bukhari, Iman, 29; Nasai, Iman, 28; Ahmad Ibn Hanbal, Musnad, 5, 69.
23 Bukhari, Manaqib 27; Adab 80; Muslim, Fadhail, 77, 78; Abu Dawud,
Adab, 4; Malik Ibn Anas, Al-Muwatta, Egypt: 1951, Husn al-Khulk 2;
Ahmad Ibn Hanbal, Musnad, 6, 85.
24 Bukhari, Iman, 29: Nasai, Iman, 28: Ahmad Ibn Hanbal, Musnad, 4:422;
5:350, 351.
25 See Baqara 2:125-128.
26 Bukhari, Jihad, 71; Muslim, Hajj, 458-472; Abu Dawud, Manasik, 96,
Balazuri, Futuh al-Buldan, Beirut: 1958, 1, 16-17; Ahmad Ibn Hanbal,
Musnad, 5, 58, Ibn al-Asir, Usd al-Gaba, Cairo: 1970, 6, 388. For more
information on this subject see my book Çevre Ahlak¦ (Environmental
Ethics), Nesil. Istanbul: 1995, pp. 72-81.
27 Bayzawi, Anwar al-Tanzil (Tafsir), Egypt: 1955, 1, 35; Tabari, Tarih
al-Muluk val-Umam, Beirut: 1967, 1, 279.
28 Ahzab 33:35; Tawba 9:112; Muminun 23:1-11; Maarij 70:22-35.
29 Ibn Kathir, Tafsir 6, 69, Beirut: 1966; Ibn Sa’d, at-Tabakat
al-Kubra, Beirut: 1960, 1, 47.
30 Dhariyat 51:25-30; Hud 11:69.
31 See Ibn Hajar, Fath al-Bari, 7, 196; Elmal¦l¦ Hamdi Yaz¦r, Hak Dini
Kur’an Dili, Istanbul: 1960, 1, 491.
32 Suyuti, al-Durr al-Mansur, 3, 24.
33 This subject was mentioned previously.
34 Anbiya 21:68.
35 Maryam 19:46.
36 Waqidi, al-Maghazi, Oxford: 1966, 1,109.
37 Muslim, Birr, 87.
38 Halabi, al-Sirat al-Halabiyya, 1,357; 2,256.
39 Halabi, ibid., 1, 357. Although the revelation praising the Prophet
as “Benign” and “Mercy” came much later, the Malak al-Jibal said this
before his prophecy. Zurkani explains this by saying, “It is possible
that the angel knew of these attributes,” and he says that there’s
nothing strange about it. (Sharh al-Mawahib al-Ladunniyya, Beirut:
1973, 1, 298). Note: The Malak al-Jibal said this when the Prophet was
leaving Taif, where he had gone for calling people to Islam.
40 Suyuti, al-Fath al-Kabir, 3, 144.
41 Bukhari, Mazalim, 23; Muslim, Salam, 153.
42 Nursi, S., Sualar, Sozler Publications, Istanbul: 1992, p. 81.
43 Nisa 4:125.
44 I prepared and presented a paper on this subject entitled Hz.
Ibrahim’de Aile Terbiyesi (Abraham’s Family Training) at a symposium
related to Abraham, which was organized by the Journalists and Writers
Foundation and held on April 20-22, 2000 in Urfa, Turkey.
45 Baqara 2:131.
46 Nahl 16:120-121.
47 Muslim, Tahara, 56; Abu Dawud, Tahara, 29, Tirmidhi, Adab, 14;
Nasai, Tahara, 1; Ibn Maja, Tahara, 8.
48 Sad 38:45-46.
49 Hud 11:75.
50 Saffat 37:84.
51 Suyuti, al-Jami al-Saghir (Fayz al-Qadir commentary) 3, 71.
52 Mumtahana 60:4.
53 Saffat 37:99.