The Birth of Islam

Position of the Church of Jesus-Christ of Latter Day Saints on Islam

“Be respectful of the opinions and feelings of other people. Recognize their virtues; don’t
look for their faults. Look for their strengths and their virtues, and you will find strength
and virtues that will be helpful in your own life.” Gordon B. Hincley 1

“While the Church of Jesus Christ of Latter-day Saints is established for the instruction of
men; and it is one of God’s instrumentalities for making known the truth yet he is not
limited to that institution for such purposes, neither in time nor place. God raises up wise
men and prophets here and there among all the children of men, of their own tongue and
nationality, speaking to them through means that they can comprehend. … All the great
teachers are servants of God; among all nations and in all ages. They are inspired men,
appointed to instruct God’s children according to the conditions in the midst of which he
finds them.” Elder B. H. Roberts of the Seventy (1857–1933)2

1. In Sheri L. Dew, Go Forward with Faith: The Biography of Gordon B. Hinckley (1996), 536, 576.
2. Defense of the Faith and the Saints, 2 vols. (1907), 1:512–13.
One of the noteworthy examples of the Latter-day Saint commitment to treasure up true
principles and cultivate affirmative gratitude is the admiration that Church leaders have
expressed over the years for the spiritual contributions of Muhammad.
As early as 1855, at a time when Christian literature generally ridiculed Muhammad as the
Antichrist and the archenemy of Western civilization, Elders George A. Smith (1817–75) and
Parley P. Pratt (1807–57) of the Quorum of the Twelve Apostles delivered lengthy sermons
demonstrating an accurate and balanced understanding of Islamic history and speaking
highly of Muhammad’s leadership. Elder Smith observed that Muhammad was “descended
from Abraham and was no doubt raised up by God on purpose” to preach against idolatry.
He sympathized with the plight of Muslims, who, like Latter-day Saints, found it difficult “to
get an honest history” written about them. Speaking next, Elder Pratt went on to express his
admiration for Muhammad’s teachings, asserting that “upon the whole, … [Muslims] have
better morals and better institutions than many Christian nations.” 3 (From James A. Toronto,
A Latter-day Saint Perspective on Muhammad, Ensign 2000)

3- See Deseret News, 10 Oct. 1855, 242, 245.

Latter-day Saint appreciation of Muhammad’s role in history can also be found in the 1978
First Presidency statement regarding God’s love for all mankind:

“Based upon ancient and modern revelation, the Church of Jesus Christ of Latter-day Saints gladly teaches and
declares the Christian doctrine that all men and women are brothers and sisters, not only by blood relationship
from common mortal progenitors but as literal spirit children of an Eternal Father.
The great religious leaders of the world such as Mohammed, Confucius, and the Reformers, as well as
philosophers including Socrates, Plato, and others, received a portion of God’s light. Moral truths were given to
them by God to enlighten whole nations and to bring a higher level of understanding to individuals.
The Hebrew prophets prepared the way for the coming of Jesus Christ, the promised Messiah, who should
provide salvation for all mankind who believe in the gospel.
Consistent with these truths, we believe that God has given and will give to all peoples sufficient knowledge to
help them on their way to eternal salvation, either in this life or in the life to come.
We also declare that the gospel of Jesus Christ, restored to His Church in our day, provides the only way to a
mortal life of happiness and a fullness of joy forever. For those who have not received this gospel, the opportunity
will come to them in the life hereafter if not in this life.
Our message therefore is one of special love and concern for the eternal welfare of all men and women,
regardless of religious belief, race, or nationality, knowing that we are truly brothers and sisters because we are
sons and daughters of the same Eternal Father.”

Statement of the first presidency of the church of Jesus Christ of latter-day saints, february 15, 1978.
Historical context of the birth of Islam
The Arabian Peninsula was largely arid and volcanic, making agriculture difficult except
near oases or springs. Some people were sedentary and lived in cities (the two largest cities
being Mecca and Medina) where they focused on trade and agriculture, and others were
nomads travelling from one place to another seeking water and pasture for their flocks.
Communal life was essential for survival in the desert conditions, supporting indigenous
tribes against the harsh environment and lifestyle. Tribal affiliation, whether based on
kinship or alliances, was an important source of social cohesion. The most influential tribe
was the Quraysh (that Muhammad belonged to). They were in charge of the Kaaba, the
Meccan idolatrous sanctuary, which also allowed them to make profit from the commerce of
this busy pilgrimage town.
Most of the population of Arabia at this time was polytheist and worshipped idols
(the Kaaba shrine in Mecca housed 360 idols of tribal patron deities). There were also a few
monotheistic communities including Christians and Jews.
 Muhammad the Prophet
“Who, then, was Muhammad, and what is there in his life and teachings that has attracted the interest and
admiration of Church leaders? What strength and virtues can we find in Muslim experience that, as President
Hinckley has suggested, will be helpful in our own spiritual lives?” James A. Toronto

Muhammad (Arabic, “praised”) was born in 570 C.E. in Mecca,

a prosperous city that was a center of caravan trade and
religious/idolatrous pilgrimage in the northwest Arabian
peninsula. He belonged to the Quraysh tribe.

Muhammad was Orphaned in early childhood. He first lived

with his grandfather who died when he was eight, and then
came under the care of his uncle Abu Talib that he accompanied
on trading journeys to gain experience in commercial trade.

He lived a life of poverty as a youth, working as a herdsman for

his family and neighbors, an occupation that gave him ample
time and solitude to contemplate the deeper questions of life.
Muhammad gained a reputation in the
community as a trusted arbiter and
peacemaker as indicated in the following
account:
“At one time the Quraish [Muhammad’s tribe]
decided to rebuild the Ka’ba [sacred shrine], to
reset the stones above the foundations. In one of
the corners they wanted to put the black stone,
but could not decide who should have the honour
of placing it there. They would have quarrelled
violently if [Muhammad] the young man they all
admired and trusted had not come by. They asked
[him] … to settle the dispute. He told them to
spread a large cloak and place the black stone in Miniature from Rashid-al-Din Hamadani's Jami al-Tawarikh,
c. 1315, illustrating the story of Muhammad's role in re-setting
the middle. They did so. Then, he asked a man the Black Stone in 605.
from each of the four clans who were in dispute
to take hold of a corner of the cloak. In this way
they all shared the honour of carrying the stone.”
Iqbal Ahmad Azami, Muhammad the Beloved Prophet (1990), 14–15.
At the age of 25, Muhammad married a widow, Khadija, who was 15 years his senior and a
prosperous caravan merchant. She knew of his reputation for honesty and hard work, and she
made the proposal of marriage that turned out to be a successful and happy one, producing
four daughters and two sons. For the next 15 years Muhammad was engaged with Khadija in
running the family business and raising their family. It was during this period also that he
retreated often into the solitude of the desert to pray, meditate, and worship. He had
become dissatisfied with the corruption, idolatry, and social inequities that plagued
Mecca; he sought for a higher truth that would provide peace, justice, and spiritual
fulfillment for him and his people.
In 610 C.E., when he was 40, his spiritual seeking and
preparation reached a culmination. According to Islamic
history, one night while Muhammad was engaged in prayer and
meditation on Mount Hira near Mecca, the angel Gabriel
appeared to him to deliver a message from God (Arabic, Allah).
Three times the angel commanded that Muhammad “Recite! In
the name of thy Lord who created, created man of a blood-clot.
Recite! And thy Lord is the Most Generous, who taught by the Muhammad receiving his first revelation from the
pen—Taught man that he knew not” (Qur’an 96:1–5). angel Gabriel. From the manuscript Jami' al-
tawarikh by Rashid-al-Din Hamadani, 1307.
For a period of 22 years, from 610 C.E. to his death in 632, Muhammad received
communications that he said were from Allah, by way of the angel Gabriel, and that he
memorized verbatim and recited orally to his disciples. These oral recitations of Allah’s mind
and will are collectively referred to as al-Qur’an (“recitation”) by Muslims. However,
Muhammad’s preaching against idolatry, polytheism, female infanticide, and other
religious and social corruptions met fierce opposition in Mecca. His message was rejected in
this early period in Mecca, and he and his fledgling community of converts, mostly a few
family members and close friends, were shunned, persecuted, and even tortured.

Then a group of men came from the town Yathrib and asked Muhammad to act as an arbiter in
the squabbles which were ruining their town. Muhammad saw an opportunity to alleviate the
suffering of his followers and agreed to leave Mecca. First he sent his followers, and then he
himself went to the town, which would thereafter be known as Madinat an-Nabi (“City of the
Prophet”), or simply Medina. This emigration (Arabic, hijra), from Mecca to Medina, took
place in 622 C.E., the year commemorated as the starting point of the Muslim Hijri calendar.
Muslims saw in the Hijra a fundamental turning point in the life of the prophet and in the nature
of the Muslim community. From being a rejected preacher, Muhammad became a
statesman, legislator, judge, educator, and military leader. (James A. Toronto)
In Medina, the Muslims had
freedom to establish themselves
securely, develop their institutions
for governance and education, and
become a prosperous community,
in contrast to their status in Mecca
as a persecuted, marginal religious
minority.
A few years after the Hijra,
Muhammad was able to return to
the city of Mecca, where his
teachings were gradually adopted.
In 632, at the age of 62,
Muhammad died unexpectedly
after a short fever.

Conquests of Muhammad (green lines) and the Rashidun

caliphs (black lines). Shown: Byzantine empire (North
and West) & Sassanid-Persian empire (Northeast).
The Teachings of Muhammad

“Islamic life revolves around five basic principles that are outlined in general terms in the Qur’an and expounded
in the teachings and customs (Arabic, sunna) of Muhammad. These five pillars are the witness of faith, prayer,
almsgiving, fasting, and pilgrimage to Mecca. Some examples of Muhammad’s teachings on charitable giving
and fasting will illustrate his manner of teaching and his central role in Muslim life.
The principle of almsgiving is designed to care for the poor and to foster empathy in the community of believers.
The Qur’an states that charity and compassion, not mechanical observance of rituals, define one’s worthiness in
God’s sight (2:177). Muhammad’s sayings clearly teach the practice of charity:
“None of you [truly] believes until he wishes for his brother what he wishes for himself.”
“Each person’s every joint must perform a charity every day the sun comes up: to act justly between two people is
a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is a charity; a good
word is a charity; every step you take to prayers is a charity; and removing a harmful thing from the road is
charity.”
“Charity extinguishes sin as water extinguishes fire.”
“Smiling to another person is an act of charity.”
“He who sleeps with a full stomach knowing that his neighbor is hungry [is not a believer].”
Muslims view fasting as having a dual purpose: to bring about a state of humility and surrender of one’s soul to
God, and to foster compassion and care for the poor in the community. Thus, fasting and almsgiving go hand in
hand: denying of oneself cannot be complete without giving of oneself.” James A. Toronto
https://www.lds.org/ensign/2000/08/a-latter-day-saint-perspective-on-muhammad?lang=eng#note3-
 The spread of Islam
Muhammad united several of the tribes of Arabia into a single Arab Muslim religious polity in
the last years of his life. With Muhammad's death, disagreement broke out over who his
successor would be. Umar ibn al-Khattab, a prominent companion of Muhammad, nominated
Abu Bakr, Muhammad's friend and collaborator. With additional support Abu Bakr was
confirmed as the first caliph. This choice was disputed by some of Muhammad's companions,
who held that Ali ibn Abi Talib, his cousin and son-in-law, had been designated the successor by
Muhammad at Ghadir Khumm. Abu Bakr immediately moved to strike against the Byzantine (or
Eastern Roman Empire) forces because of the previous defeat.
The pre-Islamic Middle East was dominated by the Byzantine and Sassanian (Persian) empires.
The Roman-Persian Wars between the two had devastated the region, making the two empires
unpopular amongst local tribes. Furthermore, in the lands that would be conquered by Muslims
many Christians (Nestorians, Monophysites, Jacobites and Copts) were disaffected from the
Eastern Orthodox Church which deemed them heretics and also made them pay taxes. Within a
decade Muslims conquered Mesopotamia, Byzantine Syria, Byzantine Egypt, large parts of
Persia, and established the Rashidun Caliphate. Most of the time, these conquests happened in
a peaceful way through conversion to Islam and through Muslim economics and trading.
 The Golden Age of Islam (8th-13th century)

When the Muslims arrived in the Byzantine and Persian empires, they preserved the knowlegde
and infrastructures of these cultures. They started collecting the knowledge from within the
empire, but also from bordering peoples, like the Chinese and the Indians. In 786, the
caliphate moved the capital to Baghdad (in modern Iraq) where they built a « House of
wisdom », a center of learning. There, scholars were gathered from various parts of the world
with different religions and different cultural backgrounds. The Christians and the Jews in
particular were held in great esteem and were promoted to the higher ranking jobs in the
government. The country of origin or faith of the person were not considered, but his excellence
in the field of learning. Scholars were mandated to gather and translate all of the world's
classical knowledge into the Arabic language.

The knowledge and civilization of the Muslims at this time becomes very advanced, much
more than in Western europe at the same period. As an example, at the beginning of the 9th
century, the caliph al-Rashid and Charlemagne traded gifts. Al-Rashid sent a water clock to
Charlemagne. This clock was so foreign to the Frankish emperor that he thought it was magic.
Harun al-Rashid receiving a delegation of Charlemagne in Baghdad, by Julius Köckert. The Franks offered the caliph Spanish
horses, hunting dogs and cloaks. The Caliph offered the Franks a brass water clock, silks, perfume and an albino elephant.
The internal workings of a water-clock. From ‘The Book of
Archimedes on the Construction of Water-Clocks’ in Arabic.
Examples of knowledge developped during the Golden Age of Islam

Mathematics:

Al-Kwarizmi was a Persian physicist and mathematician. He is the father of Algebra (an
arabic word al-jabr that means « the reunion of broken parts »). The latinized form of his
name is Algoritmi and it’s the origin of the mathematic work algorithm. He also brought the
Indian number system to the Muslim empire (later brought to West). He also made
contributions in arithmetic, trigonometry, astronomy…etc.
Left: The original Arabic print manuscript of the Book of Algebra by Al-Khwārizmī. Right: A page from The
Algebra of Al-Khwarizmi by Fredrick Rosen, in English.
Al-Marwazi is the father of modern trigonometry. He came up with the core trigonometric
functions (sine, cosine).

Omar Khayyam was a Persian mathematician, astronomer, and poet. As a mathematician, he

is most notable for his work on the classification and solution of cubic equations, where he
provided geometric solutions by the intersection of conics. As an astronomer, he composed
a calendar which proved to be a more accurate computation of time than that proposed five
centuries later by Pope Gregory XIII. His poetry became famous when it was translated
by Edward FitzGerald.
Science:
al-Haytham (latinized Alhazen) is credited as getting
how light and vision work. He wrote the first
comprehensive book on optics. He was also an early
proponent of the concept that a hypothesis must be
proved by experiments based on confirmable
procedures or mathematical evidence, as such
anticipating the scientific method.
 Omar Khayyam's construction of a solution to
the cubic x3 + 2x = 2x2 + 2. The intersection point
produced by the circle and the hyperbola determine
the desired segment.
"Cubic equation and intersection of conic sections"
the first page of two-chaptered manuscript by Omar
Khayyam kept in Tehran University.
Art and Architecture in the Golden Age of Islam

Interior of Umayyad Mosque Interior of the great mosque of cordoba

The Dome of the Rock (Jerusalem)
A garden in Alhambra Palace (Granada, Spain)
Aljaferia palace (Zaragoza, Spain)
Conclusion:

The Golden Age of the Islamic world between the

8th and 13th century was a bridge of human
knowledge, taking knowledge from the Indians, the
Chinese, the ancient Greeks and preserving important
knowledge during the Dark Ages in Europe. The
rediscovery of the knowledge that had been
preserved by the arabs was one of the factors that
enabled the Renaissance in Europe.

The period of the Islamic Golden Age is traditionally

said to have ended with the collapse of the Abbasid
caliphate due to Mongol invasions and the Siege of
Baghdad in 1258 AD. An Arabic manuscript from the 13th
century depicting Socrates (Soqrāt) in
discussion with his pupils