Witnesses of Mercy for Peace and Reconciliation

62 have led many to understand the truth of Islam: “And He brought mercy when they hear the texts of the true religion.” Yes, my religion has its balanced nature, for the value system of Islam is what determines the standards of peace and mercy, to place it in its proper framework. Just as we call for mercy, we know that the owner of favour has His favour, for our Prophet (PBUH) said to his companions, referring to Negus the king of Abys- sinia: “If you were to go to Abyssinia it would be better for you to behave yourself, for the king will not tolerate injustice and it is a friendly country.” 8 Negus accommo- dated the Prophet’s companions and had mercy on them such that he did not attack them. In our history, the coexistence of Muslims and Chris- tians is built on the values of Islam that embody justice, mercy, and the granting of rights. On the other hand: I carried out a behavioural experiment with a person who was negligent with his mother’s rights. I told him: the Qur’an has commanded us, if one or both of the parents have reached old age, to be kind to them and have mercy on them: “And lower to them the wing of humility out of mercy and say, ‘my Lord, have mercy upon them as they brought me up [when I was] small’.” 9 The Merciful One has commanded you to have mercy on your elderly mother just as she had mercy on you when you were young, for it is mercy encompassed in mercies. What distinguishes Islam regarding mercy is the extension of mercy such that it is connected to Allah, the prophets, thought, and behaviour, to this world and the one to come, to the child and the elderly, such that the invitation to Islam itself is mercy. Connecting these great values to other Islamic values forms a comprehen- sive value system. 1 Al-A’raf: 156 2 Al-Anbya: 107 3 As narrated by Albukhary: No. 7376 and Muslim: No. 2319 4 As narrated by Abu Dawood: No. 3052 and authenticated by Al-Albani 5 As narrated by Albukhary: No. 5997 and Muslim: No. 2318 6 Ibn Kathir: The opening and the closing: 5/55 7 Al-Mumtahanah: 8-9 8 Ibn Hisham: Al-Seerah Al-Nabawiyyah: 280/1 9 Al-Isra:24 Sheikh Dr. Abdalrahman Allowaihiq Sheikh Dr. Abdalrahman Allowaihiq is associate pro- fessor at the Faculty of Sharia at the University of Imam Muhammad Bin Saud Islamic University. He has a PhD in Islamic culture. An Imam and preacher in the Al-Rajhi mosque in Riyadh, Dr. Allowaihiq is the author of several books and research, and has held positions in supervisory bodies and on boards of directors. He has received several prizes in science and is currently advisor to the King Abdulaziz National Dialogue Centre and a member of the Scientific Committee of the National Dialogue Centre. He has participated in many important conferences and meetings highlighting the importance of dialogue, such as the International Islamic Conference for Dia- logue, Makkah, and the International Conference for Dialogue, Madrid, both in 2008. Dr. Allowaihiq has made the issue of extremism in Islam and its causal effects on the lives of Muslims a focal point of his literary research, publications and public addresses. This is an issue of deep interest and concern to him, particularly regarding the approach to counteracting extremism. WITNESSING MERCY FOR PEACE AND RECONCILIAT ION