“There is nothing that has gentleness in it except that it is beautified, and there is nothing that has harshness in it except that it makes it ugly. So be calm, O Aisha!”

The above words were spoken by our beloved Messenger ﷺ to his wife, `A’isha radi allahu `anha (may Allah be please with her). A group of people had passed by the Prophet ﷺ and our Mother `A’isha, and said to him: “As-sa’amu `alaykum” (death be upon you).”  It was a wordplay on “As-salaamu `alaykum (peace be upon you)”, with the intent of ridiculing the Prophet ﷺ. `A’isha (ra) became so angry that she rose up and began yelling at them that death should be upon them, and the curse of God, and so on.

At this, the Prophet ﷺ turned towards her, and spoke these words, telling her to calm down, and not to lose her composure, even in the face of personal insult. This man, our Messenger ﷺ, was the pillar of tranquility in an ocean of chaos. Our mother Aisha (ra), did this out of a pure, sincere, and unyielding love for the Prophet (saw). Not out of any arrogance or pride. For her it was an anger rooted in love, a desire to protect her Prophet from those who hated him. May Allah be pleased with her.

When told to calm down, to stop being judgmental—the response comes in one of many flavors:

• “Brother, I am enjoining the good and forbidding the evil!”
• “We are defending the Sunnah!”
• “When people are harsh against the Sunnah, we will be harsh in defending it!”

And so on.

Over what kinds of issues? Not the serious lack of counseling services in the community. Not the difficulty that our youth are having in protecting their faith from intellectual attack. Not the issues of domestic abuse, poverty, family breakups or homelessness afflicting non-Muslims and Muslims around us.

But the length of our pants and whether or not they are above our ankles, the lengths of our beards, etc. Perhaps one’s adherence or lack thereof to a group or organization. What we think about pseudo-philosophical concepts about the essence of God’s attributes.  Such meanness and harshness occurs not over what is physically affecting people, but over a disagreement between opinions in our minds. Over varying textual interpretations that result in different legal opinions or a creedal points unknown to the majority of the world’s Muslims.

Why does this happen to us when almost nothing is more important in our religion than the subjugation of our egos to the Power and Oneness of God?

The Remedy

“Islam takes us and throws us so we fall totally in love with The Creator. Yet, somehow some of us turn it into a way to look down upon the creation.”

This happens because somewhere along the line in striving to love God, the ego—the innermost part of our soul which continuously wishes to be glorified and exalted over others—made our religiosity a means of doing just that. The religion exists to crush the ego, and enslave it towards the worship of its Creator.

When we say AllahuAkbar (God is the Greatest), the true meaning of this, when one explores Arabic grammar, is “God is the Greatest Above All Things”—including our loves, our hates, our desires, our weaknesses, our dreams, our hopes, our very essences. Success in reaching our desires is only through His permission, and the power to overcome our weaknesses is only through His Mercy. This phrase is formulated to remind us of Allah’s greatness over ourselves and over every element of our lives. It acknowledges the overwhelming power that is Allah subhanahu wa ta`ala (exalted is He).

On the ego’s path to enslavement and the realization of recognizing Allah (swt) alone as the sole object of adoration and love, our ego sought a way out so it would not have to undergo such tribulation and destruction; so that it would not have to give up its position as the one that is praised and feels valued.

That ego essentially hijacks the religiosity of the individual and takes it on a detour. What is that detour? Rather than letting Islam be Islam and allowing the soul to get lost in the wonders of Allah’s power, the limitless nature of His love, the magnanimous breadth of His Mercy, the immeasurable depth of His knowledge, the care and affection that He showers upon His creation—the ego detours the soul into LOVING ITSELF.

When the soul begins to love itself, it becomes dissatisfied with not only God, but with God’s creation. It sees its own knowledge, opinion, and worldview as superior to all others. In order to maintain its false notion of being humble, it will even fake humility to those on the outside: “I’m nobody, I’m not knowledgeable”—while secretly harboring contempt for all those who follow different opinions or ideas about Islam. It is easy to recognize this tendency in ourselves. It happens when our religious discourse, our religious speech, and our religious vocabulary become less about loving God, adoring his Messenger ﷺ, bettering ourselves and more about creedal disagreements, legal fine points, and how one group is bad or another is good.

When religion becomes more about how one person does not practice the way that pleases us  (even if we are correct in expressing the opinion of orthodox Islam) than about how we can please God, the religion has essentially turned into a tool to make us feel better about ourselves.

This does not mean we should turn off legitimate criticism in religious discourse. Enjoining the good and forbidding evil means that we must take an active interest in our communities, and in striving to develop our communities and our religious practices in a way that is healthy, natural, and allows Muslims from all backgrounds to be included and non-Muslims to feel welcome.

Rather, it is time we examine our deeper motives and feelings when we criticize and put forth negativity: “Am I criticizing and putting forth negativity because my criticism and the way I am putting it forth will actively help to prevent harm and bring benefit? Or am I criticizing to ridicule, make myself feel better, and make others see me as superior?”

Answering this question correctly and being sincere is the difference between the religious jerk and a servant of God.

Names of Allah Series:

Allah subhanahu wa ta`ala (exalted is He) has three beautiful Names that relate to His Goodness, but with some nuances. Allah (swt) is al-Barr, aṭ-Ṭayyib and al-Muḥsin. We will explore these nuances here. Allah (swt) says in the Qur’an:

“Indeed, we used to supplicate Him before. Indeed, it is He who is the Beneficent (al-Barr), the Merciful.” [52:28]

Al-Barr, according to Al-Ghazali, is the Doer of Good, the One from Whom every good deed and beneficence comes, and this Name brings together all kinds of goodness at the very highest level. Ibn al-Qayyim says that one of the signs of Allah’s birr is that He covers your mistakes from people.

The Prophet ﷺ (peace be upon him) also told us about Allah (swt):

“O people! Allah is Ṭayyib (Good) and He only accepts what is good. He has commanded the believers as He has commanded the Messengers: ‘O Messengers, eat from the good foods and work righteousness,’ [23:51]. And He says, ‘O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him you worship,’ [2:172].” (Muslim)

Because Allah (swt) is good, He expects us to be good. Additionally, the Prophet ﷺ said, “Allah is Muḥsin and He loves those who exhibit excellence,” [Tabarani].

Allah (swt) tells us that He is the One “who perfected (aḥsana) everything which He created and began the creation of man from clay,” [32:7].

We can see the signs of His excellence in His creation. One only needs to step out into nature to be completely in awe of its beauty; that is from Allah’s (swt) iḥsan, because He is al-Muḥsin.

He is Good, His Actions are Good and He Accepts Only Good

Allah (swt) is essentially Good – in His essence, in His actions and in what He accepts from us. Allah (swt) tells us about the things that He wants for us in the Qur’an:

“Allah intends for you ease and does not intend for you hardship.” [2:185]

“Allah wants to make clear to you [the lawful from the unlawful] and guide you to the [good] practices of those before you and to accept your repentance. And Allah is Knowing and Wise. Allah wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation. And Allah wants to lighten for you [your difficulties]; and mankind was created weak.” [4:26-28]

Allah (swt) also tells us what He does not want. He says:

“These are the verses of Allah. We recite them to you, [O Muhammad], in truth; and Allah wants no injustice to the worlds.” [3:108]

Throughout this series, we have been introduced to Allah’s (swt) love, His generosity, His mercy, and His wisdom. Allah (swt) leaves no room for doubt; He encompasses all forms of goodness at their very highest levels. This is why thinking well of Allah is considered an act of worship; you are affirming these attributes of goodness in your heart and in how you interpret events. Thinking well of Him is having hope that He will accept you when you mess up, that He will overlook your faults, that He will help you overcome, and that He teaches you through hardship. This is what all the Prophets and the righteous knew about Allah, and this is why they persevered. Jonah `alayhi as-salaam (peace be upon him) turned to Allah in the belly of a whale; Hajar accepted that there was good in her being left in the desert with her son; and Moses `alayhi as-salaam (peace be upon him) could say with utter certainty while being chased by Pharoah and his army, “No! Indeed, with me is my Lord; He will guide me” (26:62).

Moreover, He expects us to be good. That is why Allah (swt) addresses both our inner and outer state. He tells us to purify our hearts and purify our actions. He tells us to have faith in our hearts and live that faith in what we do.

Pay it Forward

Sometimes the best way to understand Allah’s (swt) attributes is to see how beautiful they are when expressed by human beings, and then remember that whatever good we exhibit is nothing compared to Allah’s (swt) goodness. So as Muslims, we are encouraged to have birr (piety), iḥsan (excellence) and ṭeeb (goodness). Allah (swt) says in the Qur’an that He is “[He] who created death and life to test you [as to] which of you is best (aḥsanu) in deed – and He is the Exalted in Might, the Forgiving.” [67:2]

Ihsan (Excellence)

If we talk about iḥsan outside of its religious context, its basic meaning is ‘to do something to its best’. If an event organizer consistently organizes something to the highest standards, some might describe that as iḥsan. In a famous hadith (narration), the Prophet ﷺ teaches us the motivation behind doing things to their best, which is knowing that Allah (swt) sees you. When you know that Allah (swt) sees you, no deed is too small and every act can be decorated with excellence and perfection. While religiously iḥsan is an internal state, there are external signs. Moreover, Allah (swt) tells us that He loves those who show iḥsan. He speaks about those “who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good (al-Muḥsineen),” [3:134].

Even if we feel that our efforts are in vain, Allah (swt) assures us that they are not. Prophet Joseph `alayhi as-salaam (peace be upon him) spent years in hardship, but never compromised his integrity. Allah (swt) says of him:

“And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good (al-muḥsineen).” [Qur’an 12:56]

Birr (Piety)

Allah (swt) also tells us:

“O you who have believed, when you converse privately, do not converse about sin and aggression and disobedience to the Messenger but converse about righteousness (al-birr) and piety. And fear Allah, to whom you will be gathered.” [Qur’an 58:9]

Birr is a type of goodness that is accompanied by gentleness. Allah (swt) tells us to have birr towards our parents. He shows us that birr is not easily attained unless you give from what you love. He says:

“Never will you attain the good [reward] (al-birr) until you spend [in the way of Allah] from that which you love. And whatever you spend – indeed, Allah is Knowing of it.” [Qur’an 3:92]

Thus, in our relationship with our parents, having birr is not simply a case of ‘obedience versus disobedience’. It is much more nuanced than that. Birr with our parents is about being good to them and having some sort of companionship, as Allah (swt) tells us to “accompany them in [this] world with appropriate kindness,” [31:15].

Teeb (Kindness)

Finally, Allah (swt) tells us:

“O you who have believed, spend from the good things (ṭayyibat) which you have earned…” [2:267]

Ṭeeb in regular parlance is also used for ‘kindness’ or purity of heart, and what is ṭayyib is also something good or pure. Before the Prophet ﷺ received revelation, Quraysh had rebuilt the Ka’ba. They were adamant to only use money from good or pure sources – e.g not from usury or gambling – and so the Ka’ba was built in the cube shape we know today because they did not have enough money from pure sources. Originally, it also encompassed an area called “Hijr Ismail”, which today is a small area outside the Ka’ba. The point is, the Ka’ba was so sacred to them that they knew they could only give for Allah (swt) what was good and pure.

In the Qur’anic context, it is frequently used in relation to the food we consume. As we mentioned above, Allah (swt) is good in His essence and in His actions, and He commands that from us as well. When we think of ‘halal’ (permissible) meat, we often only measure it by how the animal is slaughtered. But as Dr. Tariq Ramadan shows us, the way in which the animal is treated in its life is important as well. We may be missing the point when we focus on the technicalities of the law to the exclusion of its spirit.

Allah (swt) loves for us to try to emulate His characteristics of mercy and beauty. Elsewhere in this series, we have mentioned that if we want Allah’s (swt) infinite mercy, then we need to have mercy towards people. If we want Allah’s (swt) vast forgiveness, then we must forgive others. If we want to be a recipient of Allah’s (swt) good, then we should do good to others.

Connecting to the One who encompasses all forms of goodness

1- Reflect on Allah’s (swt) goodness in His creation and His actions.

2- Pay it forward: Give from the good that you have been given.

3- Do things with iḥsan by seeing whatever you do as a transaction with God. How do you want your deeds to be presented to Him?

4- Beautify your relationships with goodness. Be good to people, good to animals and good to the environment.

The historic Masjid al-Azhar (Azhar Mosque) in Cairo offers a number of classes and lectures to the public in the rooms that surround its famous courtyard.  Along with the usual human attendees, it is also common to see cats seeking to enter through the mosque’s open doors and make their way inside.  In this video of a lecture on hadith (prophetic narrations) by Sh. Usama Elsayed, a cat enters and makes himself comfortable in his class, prompting him to pause from the actual class material and share some anecdotes and lessons on showing kindness to cats and other animals.

Please note that this is not a literal or full translation, though it is intended to faithfully convey the ideas that were expressed.  Words in brackets have been added for clarity.  The translated portion begins at 1:40.

—

Al-Imam Shams ibn Tulun al-Hanafi, in his book al-Fulk al-Mashhun fi Ahwal al-Shams ibn Tulun, designated a special chapter for prophetic narrations related to cats, and called it Izhaar as-Sirr fi ma Warada fil-Hirr (‘Explanation of the Secrets Found in What has been Narrated About Cats’).

If a cat came close to the Prophet ﷺ (peace and blessings be upon him), he would lower his vessel to it so that it could drink, and he would say, “They are [creatures] that [live and] move about amongst you.”

Here at al-Azhar ash-Sharif, the great imam, shaykh of Islam and scholar of the Malikis Abu al-Barakat Ahmad ad-Dardir was once teaching when a cat wandered between the rows of his students.  One of the students pushed it away roughly.  Imam Dardir was deeply affected and saddened by this, and got up from his chair to bring the cat next to him.  He took out some morsels from his own food and set it in front of the cat for it to eat, and held it in his lap.  From the next day on, whenever he entered the mosque to teach he would give the cat something to eat from his own food.  More cats started to come, to the extent that after some time whenever Imam Dardir entered Masjid al-Azhar more than two hundred cats would surround him and stay at his feet.  May God have mercy on him.

Yet [we find] people saying (Muslims) are terrorists.   We say that we seek to be kind to animals.  The people of Islam—when the teachings of this great faith became deeply imbued in their hearts—did not fall short in giving animals their rights, nor in giving human beings their due rights.  On the contrary, their minds were occupied with concern about the rights of each and every creature.  Because every single thing in this universe glorifies God; and therefore every single thing has certain rights and a certain sanctity, and it is upon us to build connections with them and deal with them in affection and kindness.  To the extent that the Prophet ﷺ (peace and blessings be upon him) said, “The mountain of Uhud – it loves us and we love it.” And he said, “When the profligate servant of God dies, relief is given to the worshippers, the land, the trees and the animals.” Because the worshippers, the land, the trees, and the animals all suffer at the hands of the dissolute sinner.  Proof of this is in the words of God, “And the heavens and the earth wept not for them, nor were they given a respite,” (Qur’an 44:29). This implies that when people of goodness and righteousness pass away, the heavens and the earth weep [and mourn their loss].

In the past we used to have masaqiy (places with water designated for drinking) for dogs and other animals.  In some of the major squares of Cairo one would find places with fresh water for passersby to drink.  At a taller height was fresh, clean water for people to drink, and the excess water would flow down below [to a container] for large animals to drink (like horses etc).  Below that would be a [container] for smaller animals like dogs [to drink from], and lower than that, almost at level with the ground, was water for cats.

A person used to be specifically designated to clean the drinking places of dogs, and was given a salary for that from the treasury or by endowment.  There were assigned workers who would go around and clean such drinking places from whatever fell into it of leaves, dirt, etc.   Here, at Masjid Muhammad al-Bik Abu al-Dahab which faces al-Azhar, there is an endowment specifically designated for food to be placed in containers at the top of the minaret for birds to eat from.  Because they have a right to food.

(…) [My teacher] Mufti Dr. Ali Jumu`ah taught us, when he was explaining the prophetic tradition about a woman who enters hellfire [for mistreating and starving] her cat, that the people of knowledge understand this text outside of its specifics.  Imam al-Qarafi defines specifics as time, place, circumstance, and individual.

This text is not limited to women specifically.  It mentions a woman who was punished, but does that necessarily imply that if a man harms an animal he will not be punished? Absolutely not.  It would be the same whether [the action was committed by] man or woman, young or old.  Anyone who mistreats a creature from the creatures of God will be punished.  What is implied [by the text] is a teaching more generally applied to both men and women, to the extent that the word “human being” can be understood in place of “woman.”

Similarly, is such a punishment limited only to one who mistreats a cat, such that if someone mistreats a dog they would not be punished?  No, they would in fact be punished whether they mistreat a cat or a dog or any other animal or creature of God.

[In the same vein,] is this ruling limited only to the one who mistreats animals? No, it would in fact extend to everything else in existence.  Anyone who harms anything in existence is an aggressor against God’s creation.

The implications of this text help the believer understand—beyond this particular woman being punished for abusing a cat—that no human being should ever harm any other creature.  No human being should harm any other creature.

If we went out and explained these teachings, and translated them for other civilizations, cultures, communities and peoples, [to people of varying] tongues and languages, we would be given the honor of being considered forerunners [in civilization].  This is because we not only call [beyond human rights] for the rights of animals, but we call for the rights of every object and thing in existence.  A Muslim understands that every thing around him in creation has a due right upon him, and he or she is responsible before God to honor everything that exists—inanimate and animate, humans, plants, and animals.

There is neither power nor strength save by God – but [unfortunately in these matters] “most of the people do not know” (Quran 7:187).

Allah’s Mercy.

It’s what we crave. It’s what we pray for. It’s the only means for getting into Paradise. We know that we are constantly sinning and that without His Mercy, none of these sins will be forgiven. We know that without His Mercy, not only will our entire lives be filled with misery, but also the afterlife. If we knew how to get it, surely we’d do everything within our human capacity to ensure it. If only we knew how to get it.

Allah subhanahu wa ta`ala (exalted is He) is the most Merciful, and out of this Mercy He has blessed us by answering every important question in our lives. It is out of His complete Mercy, that the most Merciful has explained to us, through the words of His beloved Messenger ﷺ (peace be upon him), exactly how to get His Mercy.

The Prophet ﷺ said: “Have mercy on those who are on earth, and the One in the heavens will have mercy upon you.”

Now that we know how to get it, we must understand what it means to have ‘mercy on those who are on earth.’ There are many ways to show mercy, but the three mains ones are forgiving the creation, forbearance, and showing general kindness.

Forgiving the Creation:

Throughout our lives we experience hurt and wrongful actions from people around us. Actions that are painful and that leave us wanting to hold onto a grudge for much time to come. It is in these times that we need to have mercy upon the creation. We need to forgive them for their wrongs, not for them but for Allah (swt). It is at these times that we need to have mercy upon the creation so that the Creator will have mercy upon us in an infinitely greater manner. Forgiveness for the sake of Allah (swt) is discussed further here: “Forgiveness: The Glue for a Broken Heart”

Forbearance:

The second act of mercy we can have towards the creation is forbearance. Forbearance is a beautiful trait but is one that requires training and self control. When we show forbearance to someone, essentially what we are doing is restraining our anger whether or not it may seem justified. The Prophet ﷺ said: “The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger.” So, yes, it takes strength and perseverance, but imagine the end result. When we show forbearance, what we are actually saying is ‘Ya Allah (O God), this person did something fully wrong and if I wanted to I could lash out, but for your sake I won’t. Ya Allah, just as I did this with your creation, please do this with me. When I commit atrocious sins, show me forbearance, ya Allah!’

Kindness:

The last quality is general soft-hearted kindness. This type of mercy is found in a kind smile, a gentle hug, or even a kind word. The Prophet ﷺ said, “Never was kindness placed on something but that it beautified it, and never was it removed but that it marred it.” It is here that we must mention that kindness should be first given to those who are nearest and dearest to you, and then given to the community in general. There is no wisdom in a person who treats the world with kindness and care, yet goes home to a family and treats them with anger and disrespect. We should first smile at our families, and then the strangers on the street. We should spread cheer to our neighbors first, and then our colleagues at work.

To extend mercy to the creation is to ask Allah (swt) to extend His mercy upon us. To extend mercy to the creation is to make the world a better place, and make our akhira (hereafter) better as well. From today we should make it a point to place mercy in every interaction that we can, whenever we can, and to remember “Have mercy on those who are on earth, and the One in the heavens will have mercy upon you.”

By Anonymous

Death should be a daily reminder for us all. We do not know if today will be our last day in this world. Allah subhanahu wa ta`ala (exalted is He) said, “Every soul shall taste death.” Everyone’s time of death is written and only Allah (swt) alone knows when we will take our last breath.

Losing a close family member through death brings feelings of emptiness that no words can convey. In Islam, the official mourning period is three days, but the memories of the deceased will last forever. Knowing that Allah (swt) has the power to relieve our grief and suffering brings relief during this difficult test of our faith. Death is a test for the believer, as the pain and suffering brings one closer to Allah (swt).

Often, we forget about the families the deceased left behind—the ones who continue to live with the pain long after the final condolence bouquet has been delivered. Experiencing the death of a family member is traumatic enough, but to endure inappropriate behavior from other Muslims only prolongs the distress and further isolates the bereaved.  Muslims are people of peace; this should be demonstrated through peaceful actions.

Here are five ways to help the families of the deceased and to earn the reward and pleasure of Allah (swt):

1. Pray for the deceased and their family. When receiving news of death, recite: “To Allah (swt) we belong and to Him we shall return!” Pray for the deceased, asking Allah to grant them the highest level of Paradise. Pray that their grave is filled with noor (light) and the fragrance of Jannah (paradise), and to show them their place in Jannah. Pray they are resting peacefully in their graves, and that Allah eases the pain and suffering of the loved ones left behind.
2. Visit the relatives of the deceased. Contrary to un-Islamic cultural and superstitious beliefs, speaking or associating with the relatives of the deceased or accepting momentos of the deceased will not unleash a death curse on you or your family. Prophet Muhammad ﷺ visited the families and friends of the deceased.
3. Express kindness in your words. Refrain from making inappropriate comments such as: “Thankfully, s/he was not married,” or “Was it your fault?” or “How will you survive without your child/sibling/spouse/parent?” Remember, there will be many people who die single, or married, or with children; in youth and in old age; in sickness, in health, in accidents and even by murder. The kindest Muslims are those who ease the pain and suffering of others, as the reward for such actions comes from Allah. Blaming others for causing the death of a loved one will not bring the deceased back to life. Only Allah knows why it was his/her time of death; blaming others will only cause guilt and anxiety.
4. Provide help and take action. Simple acts such as providing rides to visit the grave of the deceased, especially during the first year of death, or bringing food, or inviting them to your home, will be much appreciated as the family members often neglect themselves while grieving. Be among those Muslims who are caring and kind to others, especially during times of sadness. Often, the families of the deceased are embarrassed to ask for help, or just want to talk; offer your help.
5. Be sensitive and humble. Now is the not the time to suggest a marriage partner, gossip, or talk about your own happiness. Even making remarks such as, “It is time for you to move on,” or “At least you are so thin despite your loss,” or “How much did you score from the inheritance?” is simply rude. It is also disrespectful to dress up as if you are celebrating a holiday while visiting the homes of the grieving families. One cannot imagine what the suffering individual is feeling, so just being there to show your support is better than saying something you will regret.

As with everything we do in this world, we should always strive to seek the reward of Allah (swt), so remember to always show kindness, especially towards those affected by the death, as it is a pain too deep for one to bear alone.

Assalamu `alaykum.

`Amu,

I was playing with some friends and they started throwing rocks at a black dog. When I told them to stop, they said that Islam encourages us to kill them. Is that true? My mom told me to ask you.

ANSWER:

No, we are not! A great scholar named al-Hattab wrote,

“The majority of scholars from the Maliki school hold that it is not allowed to kill black dogs unless they cause harm. The hadith that ordered that to be done was abrogated by the words of the Prophet ﷺ: ‘Do not harm any living creature¹‘; by the fact that the Prophet ﷺ mentioned the story of a man who provided a dog water to drink, saying about him, ‘He was forgiven by God [for observing this act of kindness]’; and his statement, ‘There is a reward for benevolence shown towards any creature.²‘”

Hope that helps, little brother.
Suhaib