This is a continuation of my “Nomadic Architype and the ‘Great In-Between’” series, with my last entry concerning the Biblical and Christian tradition. In this entry, I will look primarily at the ‘nomadic architype’ in the Islamic tradition.

Introduction

While themes of the archetypal nomad and nomadism are very clear in the Biblical and the Christian traditions — in their narratives, symbolisms, language, liturgical practice, etc. — the matter is a bit more nuanced in the Islamic tradition. We certainly find nomadic themes in Islam. Islam itself was born out of a semi-nomadic and tribal, desert society after all. Yet there has been, since the beginning of Islam, and interplay between these more nomadic and ‘desert’ themes on one hand, and the themes of cities, trade, organization, and civilization on the other.

Islam’s relationship with nomadic archetypes and the idea of the “great in-between” can be understood through its concrete historical origins, through its spiritual principles, and through the very way that it mediates between the desert (symbolizing nomadic life) and the city (symbolizing settled civilization). It reflects a balance between the two, given that the early Arab world consisted of both nomadic Bedouins as well as urban centers like Mecca and Medina.

When we look at the themes of the nomadic archetype and the “Great In-Between” within Islam — a belief system and worldview which has these two poles of nomad and civilization — these themes serve as deeper metaphors for the Islamic understanding of life as a temporary passage, characterized by detachment from worldly attachments, trust in God, and the constant search for divine truth in Allah. Allah, who is the beginning, the middle, the end, and the whole for the Muslim in this sojourn on Earth.

Bedouins and the Nomadic Spirit in Early Islam

Nomadic peoples, particularly the Bedouins of the Arabian Peninsula, played a central role in the environment in which Islam emerged. These desert-dwelling tribes lived in harsh environments, moving from one place to another in search of water and sustenance. Their lifestyle was defined by mobility, simplicity, and a strong connection to nature. These qualities resonated deeply within early Islamic values, where independence, hospitality, and self-reliance were regarded as virtues.

The Prophet Muhammad (ﷺ) himself was connected to Bedouin culture from an early age. As a child, he was nursed by a Bedouin woman, Halima Sa’adiyya, as it was believed that the purity of desert life fostered his strong physical and moral character. This association with the desert, a place of simplicity and austerity, carried profound spiritual connotations in Islamic thought. The nomad’s life, free from attachment to material possessions, aligns with Islamic teachings that encourage detachment from the world in favor of a deeper and hidden spiritual growth — like hidden, life-giving water under the sands of the desert.

At the same time, the Qur’an critiques some aspects of Bedouin society, particularly their resistance to religious discipline:

“The Bedouins are more stubborn in disbelief and hypocrisy and more likely not to know the limits of what Allah has revealed to His Messenger. And Allah is Knowing and Wise” (Qur’an, 9:97).

This tension between the virtues and challenges of nomadic life is reflected in Islamic ethics, which seek a balance between the freedom of the desert and the need for religious commitment. There is an interplay between a sort of subjective, individualistic freedom and adherence to established and revealed Truth. This reflects, again, the interplay between the two ‘poles’ within Islam — the nomadic and the civilizational. There is a certain balance between the two, which this verse from the Quran points to. However, the nomadic ideal of non-attachment to the material world remains a powerful metaphor for spiritual practice.

Migration and Hijra: A Foundational Theme in Islam

One of the most significant events in early Islamic history is the Hijra, or migration, of the Prophet Muhammad (ﷺ) and his followers from Mecca to Medina in 622 CE. This journey was more than a physical movement from one city to another —and it was more than a movement out of pure necessity and survival for the Prophet (ﷺ) and the fledgling Muslim community. More than this, it was a spiritual and existential migration, an act of leaving behind worldly attachments in pursuit of religious freedom and Divine Truth in Allah. The Hijra embodies the nomadic spirit of detachment and movement, reflecting the idea that life itself is a journey with temporary stops — with all of their delays, struggles, and hardships — along the way.

In a famous hadith, the Prophet Muhammad (ﷺ) emphasizes the transient nature of life:

“Be in this world as though you were a stranger or a traveler” (Sahih al-Bukhari).

This teaching encourages Muslims to adopt the mindset of a traveler, never becoming too attached to the material world. Just as a nomad moves from one place to another, without settling permanently, Muslims are encouraged to view their earthly lives as temporary, always keeping our sights on Allah. The Qur’an echoes this sentiment, reminding believers of the fleeting nature of worldly life:

“And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah. Will you not reason?” (Qur’an, 6:32).

The ‘metaphorical hijra’ is best explained and described in this article, which says:

The idea of a metaphorical Hijrah has numerous references to the life of the Prophet (peace and blessings be upon him). Just as the Prophet’s Hijrah to Medina was a transitional line between two states, a state of weakness to a state of security, the Hijrah of the soul is likewise a transitional line between the human weakness for sin to a position of security from sin, a state of disobedience to one of obedience. The Prophet’s departure from Mecca was a flight from the polytheists and from a hostile unbelieving environment, with the aim of finding security in another secure place and forming a new community based on piety; it was a move to a better situation conducive to production for the sake of God. In a similar vein, a person undertaking a moral Hijrah migrates from everything God has forbidden without falling prey to his earthly desires. It is a flight for the sake of moral refuge from all forms of evils and corruption. It is a spiritual leave-taking from oppression to justice; from cruelty, harshness, and pitilessness to mercy, compassion and grace; from intolerance to forbearance; from indulgence to moderation; from miserliness to generosity and munificence; from malignity to benevolence; from selfishness to charity and altruism; from hard-heartedness to sympathy; from hostility to goodwill and friendliness; from conflict and strife to peace and amity; from ignorance to knowledge; from pride to humility; from sins to repentance; and from defiance and resistance to God’s commands to complete submission to him. It is most of all a return to man’s natural disposition of good. Perhaps the spiritual Hijrah is best expressed by the words of our Prophet Ibrahim who said, “I will flee to my Lord: He is the Almighty, the All-Wise” (Quran 29:26).

Our life in this world is a pilgrimage and a ‘metaphysical hijra’, leaving sin and the life of this world and constantly traveling towards Allah.

Tawakkul: Trust in God and the Nomad’s Faith

Another central aspect of Islamic teaching that parallels the nomadic experience is tawakkul, or trust in God. Nomads, living in environments that were unpredictable and often harsh, had to rely deeply on divine provision for their survival. This unwavering trust in Allah’s plan is a central concept in Islam, where believers are encouraged to place their faith in Allah’s will and trust that He will provide for their needs, even in difficult circumstances.

The Qur’an frequently emphasizes the importance of trusting in God’s sustenance:

“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from sources he never could imagine” (Qur’an, 65:2–3).

Just as nomads wandered the deserts, dependent on the natural resources provided by God, Muslims are taught to place their trust in divine guidance. The “Great In-Between,” both in physical and spiritual terms, is a space of uncertainty where one must rely on faith and divine providence to navigate. It is, in the words of the philosophical East, the “path that is a pathless path”. Total trust in God.

Fitrah (Natural State) and the Purity of Simplicity

In Islamic tradition, fitrah refers to the pure, uncorrupted state in which humans are created. The nomadic lifestyle, with its simplicity and closeness to nature, is often seen as being closer to this fitrah. Nomads, unburdened by the excesses of urban life, are viewed as living in a state of natural purity. The Prophet Muhammad (ﷺ) himself spent part of his childhood in the desert, nurtured by a Bedouin family. This experience was seen as vital to his development, as desert life was considered purer and more aligned with the fitrah than the complexities of city life.

The Quran reminds believers of the transient and illusory nature of worldly pleasures:

“And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah. Will you not reason?” (Qur’an, 6:32).

This verse underscores the idea that life’s true focus should not be on accumulating material wealth or comfort but on spiritual growth and preparation for the Hereafter. The nomadic lifestyle, which avoids excessive materialism, serves as a model for this Quranic teaching, emphasizing the importance of humility, simplicity, and purity.

Sufism: The Spiritual ‘In-Between’ and the Seeker’s Journey

In Sufi spirituality, the “Great In-Between” takes on a profound spiritual significance, representing the journey of the soul toward divine union. Sufis view life as a constant state of movement through various spiritual stages, each bringing the seeker closer to God. The concept of the tariqa (spiritual path) is central to Sufi thought, where the believer is always in a state of journeying, never fully arriving until they reach God.

The nomadic metaphor is frequently invoked in Sufi literature to describe this journey. Rumi, one of the greatest Sufi poets, often compares the soul to a traveler, searching for union with the Divine:

“Go on! Go on! You are the traveler and the path itself, the ultimate destination lies within you.” (Rumi)

This idea of continuous movement and seeking mirrors the nomadic life, where the “in-between” is not just a physical space but a spiritual reality. For the Sufi, the journey is never truly complete; the soul is always moving between states of longing, love, and union with God.

Prophets as Nomads and the Religious Ideal of Migration

In the Quran and Islamic tradition, many of the prophets lived lives that mirrored those of nomads or semi-nomads. Prophet Ibrahim (Abraham), for example, is portrayed as a figure who wandered from place to place, leaving his homeland in obedience to God. (This, of course, we recalled in our article on the Biblical tradition.)

Moses’ willingness to migrate and live a life of physical detachment from the world is seen as a sign of his deep trust in God and his status as a “friend of God” (Khalilullah).

The Quran praises those who, like Ibrahim, migrate for the sake of God:

“And those who believed and emigrated and fought in the cause of Allah and those who gave shelter and aided — they are the believers truly. For them is forgiveness and noble provision” (Qur’an, 8:74).

This verse elevates the concept of migration (hijra) for religious reasons, linking it with true belief and divine reward. Prophets and their followers are thus seen as spiritual nomads, moving through life with the singular purpose of serving and worshiping God. The willingness to leave behind worldly attachments and embark on a journey for the sake of faith is a deeply respected ideal in Islam.

Nomads as Agents of Islamic Expansion

Historically, nomadic tribes played a crucial role in the spread of Islam, particularly in regions where sedentary populations were sparse or difficult to reach. The Bedouins of Arabia and the Berbers of North Africa were instrumental in carrying Islam to remote areas through their mobility and trade networks. These nomadic societies acted as both warriors and diplomats, spreading the faith along the vast trade routes that connected different parts of the Islamic world.

Nomadic rulers, such as the Seljuk Turks and the Mongols, also had a profound influence on Islamic civilization. The Mongols, after initially posing a threat to Islamic lands, eventually converted to Islam and integrated nomadic values into Islamic governance. Islamic historian Ibn Khaldun recognized the importance of nomadic groups in the rise and fall of empires, noting that their simplicity and strength often allowed them to dominate more urbanized and sedentary societies.

Civilizational Aspects of Islam

Despite its roots in a desert environment, Islam quickly became associated with thriving urban civilizations. Cities like Mecca, Medina, Baghdad, Damascus, and later, Cordoba and Istanbul, became centers of learning, trade, and governance. The urbanization of Islam is symbolized by its role in shaping early Islamic empires and urban planning, where cities like Baghdad were meticulously designed around the caliph’s palace, symbolizing divine order.

“The first House (of worship) appointed for men was that at Bakka (Mecca), full of blessing and of guidance for all kinds of beings.” (Quran 3:96)

The centralization of faith in urban centers like Mecca shows Islam’s integration into civilization from out of the wilds of the nomadic desert.

It must be pointed out that, even though the core of Islamic ritual reflects a nomadic simplicity, there is a sort of civilizational unity in them as well. The five daily prayers, for example, can be performed by anybody, anywhere — needing no fixed temple or complex infrastructure, and this aligns with nomadic life’s mobility. However, every Muslim in the world directs his or her prayer to the Kaaba in Mecca. This singular point is a unity which is shared by every Muslim across the globe, and the great city of Mecca and the Holy Kaaba are a common connection over the vastness of the Earth.

Sharia and Governance

Sharia law, the comprehensive legal system derived from the Quran and the Hadith, reflects the need for order in densely populated, complex societies. While nomadic societies often rely on customary tribal law (often oral), the development of Sharia provided a more sophisticated legal framework suited for urbanized, multicultural Islamic empires.

Learning and Culture

Islamic civilization flourished in cities through intellectual and scientific achievements. Scholars like Avicenna (Ibn Sina) and Averroes (Ibn Rushd) thrived in urban settings where libraries, schools (madrasas), and courts of patronage existed. This environment is a far cry from the nomadic simplicity but reflects Islam’s adaptability to both tribal and urban worlds.

Mosque as a Center of Urban Life

In cities, mosques serve not only as places of worship but also as centers of education, social services, and governance. This centrality to urban life reflects a highly structured societal role that Islam played in developing urbanized communities.

Trade in Islamic Life

Last — but certainly not least — is the importance that trade played (and still plays) in the Islamic world. The Prophet Muhammad (ﷺ) himself was a merchant, and trade was important in the early development and spread of Islam. Trade routes were an important link between the Muslim world and different civilizations in order to trade goods as well as ideas, languages, etc. Trade helped Muslim civilizations increase their wealth and influence, spread their religion, and integrate themselves with each other and non-Muslim civilizations. The importance that Islamic law places on matters of finance, wealth, banking, etc. speaks to this importance.

So while the ‘nomadic archetype’ certainly exists in Islam, there is also a very a strong element of the urban, the city, and of civilization-building which is built into the very fabric of Islam. The beauty of Islam is often found within the interplay and creative tension of these two forces. The stark desert represents the pure spiritual journey, where worldly attachments are stripped away, while the city represents the application of divine law and the will of Allah to human societies.

Conclusion: Embracing the Nomadic Archetype in the “Great In-Between” of Islam

The exploration of the ‘nomad archetype’ and the “Great In-Between” in Islamic thought reveals a profound understanding of human existence as a journey defined by transience, spiritual seeking, and divine connection. From the historical significance of the Bedouins to the spiritual practices of Sufism, the nomadic spirit underscores the value of simplicity, humility, and a total reliance on God. The life of a nomad mirrors the essential teachings of Islam, emphasizing the importance of detachment from material possessions and the continuous quest for a deeper connection with al-Haqq — “the Truth” — which is Allah.

In essence, Islam mirrors the nomadic archetype in its adaptability, simplicity, and connection to the desert, but it also fully embraces civilization through law, culture, and governance. Islam does not just belong to one or the other but exists as a faith that thrives in the great in-between, drawing from both the nomadic and urban worlds to create a religion that is universal in scope and application.

The balance between desert asceticism and urban piety, between wandering and settling, is fundamental to its spread and endurance. This duality allows Islam to resonate both with Bedouin tribes and with the bustling urban centers of the medieval world and within our current 21st century globalized society.

We see here how Islam, in its own way, continues on the ‘nomad’ themes exemplified in the Christian and Biblical traditions, yet expresses them within its own idiom and understanding.

This article provides just an overview of these ideas in the Islamic tradition, and perhaps I shall explore some of these themes in more depth in the future.

In the next article, I will explore the theme of the ‘nomad archetype’ and the ‘Great In-Between’ within the ideas of my personal ‘secular’ hero, Ernst Jünger — especially in his concept of ‘the Anarch’ which was prominent in his final major novel, Eumeswil.

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