{"id":2078,"date":"2014-02-01T12:00:00","date_gmt":"2014-02-01T11:00:00","guid":{"rendered":"https:\/\/www.oikonomia.it\/?post_type=articolo&p=2078"},"modified":"2026-04-12T19:10:41","modified_gmt":"2026-04-12T17:10:41","slug":"the-stranger-who-visited-me-the-concept-of-hospitality-in-islam","status":"publish","type":"articolo","link":"https:\/\/www.oikonomia.it\/en\/2014\/febbraio\/the-stranger-who-visited-me-the-concept-of-hospitality-in-islam\/","title":{"rendered":"The Stranger Who Visited Me\u2019. The Concept of Hospitality in Islam"},"content":{"rendered":"

This paper takes its title from the description which the renowned scholar Louis Massignon gave of his return to the Catholic faith, a reconversion which is still shrouded in mystery and which took place on the night between the 3rd and 4th of May 1908, while he was on an archaeological expedition in the region around Baghdad. This experience also led him to begin considering Islam from within rather than from without; to place himself at the very centre of the Muslim religious tradition. Among the many characteristic elements of Muslim practice (as well as of Jewish and Christian) is that of welcoming the stranger.
\nThe question of hospitality within the three main monotheistic religions (Judaism, Christianity and Islam) is addressed not only from the perspective of welcoming the stranger in one\u2019s midst, but also from the recognition that the host was also once himself a stranger in a foreign land<\/a>2<\/sup>.<\/p>\n

The attitude of the Muslim community towards the stranger in its midst has its roots in the common norms of Middle and Near Eastern rules of moral conduct (which includes the Biblical tradition), the experience of Mu\u1e25ammad, and the teachings of the Qur\u02be\u00e2n.
\nMuslims believe that the Qur\u02be\u00e2n was given to Mu\u1e25ammad and that the latter was throughout his entire life the recipient of Divine goodness and favour. Such Divine bounty also had to be mirrored in the Prophet\u2019s conduct among those who are most vulnerable and needy and who lie at the periphery of Arab society:
\nYour Lord is sure to give you so much that you will be well satisfied. Did He not find you an orphan and shelter you? Did He not find you lost and guide you? Did He not find you in need and make you self-sufficient?<\/em>
\nSo do not be harsh with the orphan and do not chide the one who asks for help; talk about the blessings of your Lord.<\/em>\u00a0(Q.93:6-11)<\/a><\/em>1<\/sup>.<\/p>\n

In the above-quoted text one detects much biographical information. According to the earliest Muslim biographies of the Prophet Mu\u1e25ammad, he was orphaned first by the death of his father before his birth, and by his mother\u2019s death when he was six. He was then taken into the custody of his grandfather \u02bfAbd al-Mu\u1e6d\u1e6dalib, who died two years later, and finally cared for by his uncle Ab\u016b \u1e6c\u0101lib. The Qur\u02be\u0101n instructs him to demonstrate the same goodness that he received from God in his time of need toward those who seek his help and protection. Here one finds many elements in common with the Biblical tradition of mercy and hospitality. The people are called upon to remember that they themselves once lived a life of misery and oppression, languishing in a foreign and hostile land.<\/p>\n

The Biblical characters in the Qur\u02be\u00e2n also offer examples of strangers in a foreign land who become both recipients and bestowers of divine bounty. Among the most renowned are Abraham and Moses. Both end up as wayfarers at some point in their lives, and the way that their plight was addressed is a demonstration of God\u2019s mercy.<\/p>\n

The story of Abraham<\/strong><\/p>\n

In the Qur\u02be\u00e2n Abraham is portrayed as the precursor of monotheism. He is a \u1e25an\u012bf (an upright believer) and a true Muslim<\/a>3<\/sup>, which makes him also the father of a line of prophets\/messengers that leads to Mu\u1e25ammad<\/a>4<\/sup>: he is the father of all Muslims<\/a>5<\/sup>. Initially he refuses to worship the stars and later breaks the idols worshipped by his father and brothers, who remain unbelievers<\/a>6<\/sup>. He then separates himself from them and from his people. This attitude is set forth as a model of conduct for the Muslim community that was being tried and tested to the limits by the inhabitants of Makka, who remained stubbornly polytheistic and rejected Mu\u1e25ammad\u2019s preaching and the warnings of the Qur\u02be\u00e2n:
\nYou have a good example in Abraham and his companions, when they said to their people, \u2018We disown you and what you worship beside God! We renounce you! Until you believe in God alone, the enmity and hatred that has arisen between us will endure! \u2013 except when Abraham said to his father, \u2018I will pray for forgiveness though I cannot protect you from God \u2013 \u201d<\/em>\u00a0\u00a0(Q. 60:4)<\/em><\/p>\n

Abraham finds himself in Makka and builds the Ka\u02bfba and establishes it as a place of worship to the one God<\/a>7<\/sup>. The cult of monotheism is established by a stranger in a foreign land. It is precisely in this place that he also establishes the religion chosen for him and for his progeny\u00a0(the millat Ibr\u0101h\u012bm)<\/em><\/a>8<\/sup>, and whose inheritors are the Muslims<\/a>9<\/sup>.<\/p>\n

Abraham is also the one who himself welcomes strangers and accords them hospitality:
\nTo Abraham Our messengers brought good news. They said, \u2018Peace.\u2019 He answered, \u2018Peace,\u2019 and without delay he brought in a roasted calf. When he saw that their hands did not reach towards the meal, he found this strange and became afraid of them. But they said, \u2018Do not be afraid. We have been sent against the people of Lot.\u2019 His wife was standing [nearby] and laughed. We gave her good news of Isaac and, after him, of Jacob. She said, \u2018Alas for me! How am I to bear a child when I am an old woman, and my husband here is an old man?
\nThat would be a strange thing!\u2019 They said, \u2018Are you astonished at what God ordains? The grace of God and His blessings be upon you, people of this house! For He is worthy of all praise and glory.\u2019<\/em>\u00a0(Q. 11:69-73)<\/a><\/em>10<\/sup>.<\/p>\n

It is clearly noticeable that the above text is strikingly similar to the narrative found in Genesis 18:1-15, even though it is presented in an altogether Qur\u02be\u00e2nic dress. One of the early commentators of the Qur\u02be\u0101n, Ibn Kat\u012br (d. 1373) identifies the three strangers with Gabriel, Michael, and Israf\u012bl<\/a>11<\/sup>. Taking them to be guests he treated them as such and prepared for them the best of his cattle, whereas Sarah \u201cwas serving the guests as was the custom among the Arabs.\u201d<\/a>12<\/sup>\u00a0Here one must surely notice that the character of the Biblical patriarch has become completely Arabized and Islamized.
\nAbraham\u2019s overall conduct is reflected also in his progeny (Isaac and Jacob) of whom the Qur\u02be\u00e2n states:
\nWe made all of them leaders, guiding others by Our command, and We inspired them to do good works, to keep up the prayer, and to give alms: they were Our true worshippers.<\/em>\u00a0(Q. 21:73)<\/em><\/p>\n

The hospitality accorded by Abraham to the three strangers is set within the context of his being a monotheist and a Muslim who had to flee from danger and experience solitude and uncertainty away from home.<\/p>\n

The story of Moses<\/strong><\/p>\n

As with the accounts concerning Abraham, the story of Moses in the Qur\u02be\u00e2n has its roots in the Biblical tradition but the character has been transformed into one that is set within the framework of a Muslim narrative. The story is woven into the fabric of Muslim belief and practice. Contrary to the account in Exodus Pharaoh did not order the slaughter of the Hebrews because of their growing numbers, which he sensed as a threat to his power, but because he \u201cmade himself high and mighty in the land and divided the people into different groups\u201d (Q. 28:4). Moses fled from the Egyptian authorities after he was warned by a man that he was being sought for the murder of an enemy of \u201cone from his own people\u201d (Q, 28:15). Here the goodness of God manifests itself to Moses, a stranger who is also a fugitive:
\nAs he made his way towards Midian, he was saying, \u2018May my Lord guide me to the right way.\u2019 When he arrived at Midian\u2019s waters, he found a group of men watering [their flocks], and beside them two women keeping their flocks back, so he said, \u2018What is the matter with you two?\u2019 They said, \u2018We cannot water [our flocks] until the shepherds take their sheep away: our father is a very old man.\u2019 He watered their flocks for them, withdrew into the shade, and prayed, \u2018My Lord, I am in dire need of whatever good thing You may send me,\u2019 and then one of the two women approached him, walking shyly, and said, \u2018My father is asking for you: he wants to reward you for watering our flocks for us.\u2019 When Moses came to him and told him his story, the old man said, do not be afraid, you are safe now from people who do wrong.\u2019 One of the women said, \u2018Father, hire him: a strong, trustworthy man is the best to hire.\u2019 The father said, \u2018I would like to marry you to one of these daughters of mine, on condition that you serve me for eight years: if you complete ten, it will be of your own free will.<\/a><\/em>13<\/sup>\u00a0I do not intend to make things difficult for you: God willing, you will find I am a fair man.\u2019 Moses said, \u2018Let that be the agreement between us \u2013 whichever of the two terms I fulfil, let there be no injustice to me \u2013 may God be witness to what we say.\u2019<\/em>\u00a0(Q. 28:22-28)<\/em><\/p>\n

At this point, hospitality towards the stranger goes beyond mere assistance to a needy person. Moses becomes an integral part of the old man\u2019s family by making a pact with him to enter his employ and marrying one of his daughters. All this takes place in an atmosphere of trust in the all-encompassing goodness and bounty of God, who protects and delivers his prophets from evil and accords them prosperity.
\nAll the above references and texts are meant to revive in the heart of the reader an already present faith in the boundless mercy of God. This faith is characteristic of the Muslim who is constantly reminded that \u201cGod is the best guardian and the Most Merciful of the merciful\u201d (Q. 12:64).<\/p>\n

Hospitality in daily life<\/strong><\/p>\n

It is precisely this faith in God Most Merciful that guides the Muslim in his or her dealings with others in everyday life. It is a quality that is deeply admired and widely praised by Muslims and non-Muslims alike. By way of a Christian example one might take the account of the medi\u00e6val Dominican missionary Ricoldo da Montecroce (d. 1320), who had obtained permission from the then Master of the Order Mu\u00f1io da Zamora to make a pilgrimage to Jerusalem and preach to the Mongols and to the Muslims. Having arrived in the Holy City the pilgrimage soon transformed itself into a missionary venture as he proceeded eastward right into the heart of the Mongol Ilkh\u0101n Khanate, where he preached in Tabriz initially through an interpreter. However he was known to have learned Arabic while in that city and later to have pursued Qur\u02be\u00e2nic studies in various schools in Baghdad. He recorded his travels in a work entitled Liber peregrinationis (commonly known as the Itinerarium). He then proceeded to Mosul, Tikrit, and finally arrived in Baghdad. Ricoldo offers the following description of the generous nature of the people of Baghdad and the hospitable way in which he was greeted into their homes:
\nWhenever we wished to enter the homes of the nobility or of scholars, they received us with such delight, that it frequently seemed to us as if we were guests of the Order. Furthermore, those who willingly receive the brethren of the Order in their homes frequently question us with a certain courtesy and familiarity, because of something we might say about God or in praise of Christ<\/a><\/em>14<\/sup><\/p>\n

As we witness this crucial moment in history when Islam is being held hostage to movements who are bent on transforming it into an ideology, the subject of hospitality in Islam as a witness of faith (as it is also in Judaism and in Christianity) is a demonstration that there is another side to this religion, one that is implanted in the very heart of its believers and that reflects God\u2019s goodness and bounty towards those seek it and of which they are the recipients.<\/p>\n

NOTES:<\/strong><\/p>\n

<\/a>1<\/sup>\u00a0Unless otherwise indicated, all texts from the Qur\u02be\u0101n are quoted from The Qur\u2019an: A new translation by M. A. S. Haleem, Oxford: Oxford University Press (2004).<\/p>\n

<\/a>2<\/sup>\u00a0See Lev 19:33-34; Dt. 10:18; 14:29; 24:17.19-21; 26:12-13; cf. Eph. 2:19.<\/p>\n

<\/a>3<\/sup>\u00a0See Q. 3:67.<\/p>\n

<\/a>4<\/sup>\u00a0See Q. 51:24-55.<\/p>\n

<\/a>5<\/sup>\u00a0See Q. 22:78.<\/p>\n

<\/a>6<\/sup>\u00a0Q. 21:51-70. See also the Old Testament apocryphal work The Book of Jubilees 12:1-6.<\/p>\n

<\/a>7<\/sup>\u00a0See Q. 2:125-127; 3:96-97; 22:26.<\/p>\n

<\/a>8<\/sup>\u00a0See Q. 2:132-133. This marks the establishment of the religion professed by Abraham as a social body.<\/p>\n

<\/a>9<\/sup>\u00a0See Q. 3:68.<\/p>\n

<\/a>10<\/sup>\u00a0See also Q. 15:51-56; 51:24-30.<\/p>\n

<\/a>11<\/sup>\u00a0Isr\u0101f\u012bl is the name of an archangel, probably traced to the Biblical ser\u0101f\u012bm. He is considered to be the angel who reads the divine decrees from the Well-Preserved tablet (the Heavenly Scripture from which all texts revealed to the prophets, including the Qur\u02be\u00e2n, derive, see Q. 85:21-22) and transmits them to the archangel under whose purview they fall.<\/p>\n

<\/a>12<\/sup>\u00a0Quoted in Brannon M. Wheeler, Prophets in the Quran, London and New York: Continuum (2002), p. 96.<\/p>\n

<\/a>13<\/sup>\u00a0This part of the narrative parallels that of the dialogue between Jacob and Laban his uncle and father-in-law in Gn. 29:18-20.<\/p>\n

<\/a>14<\/sup>\u00a0The original text in Latin reads:
\nQuando autem volebamus intrare domos nobilium vel sapientium, cum tanta leticia nos recipiebant, quod videbatur nobis frequenter, quod invenimus hospites ordinis. Illi autem, qui libenter recipiunt fratres ordinis in domibus suis, frequenter eciam quadam urbanitate et familiaritate petebant, quod aliquid diceremus de deo vel ad commendacionem Christi.<\/em>
\nRicoldo of Montecroce, Liber peregrinationis, ed. C. M. Laurent, Lipsiae: Peregrinatores medii aevi quatuor, 1864,p. 134; quoted in Hugo Monneret de Villard, Il Libro della Peregrinazione nelle parti d\u2019Oriente di Frate Ricoldo da Montecroce, p. 84.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"_lmt_disableupdate":"","_lmt_disable":""},"autori":[913],"fascicolo":[207],"class_list":["post-2078","articolo","type-articolo","status-publish","hentry","autori-joseph-ellul","fascicolo-febbraio-2014"],"acf":[],"yoast_head":"\nOikonomia - The Stranger Who Visited Me\u2019. The Concept of Hospitality in Islam<\/title>\n<meta name=\"description\" content=\"Leggi l'articolo a cura di Joseph Ellul, pubblicato nel numero di Febbraio 2014. 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