“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.

Throughout our lives, most of what we do is driven by the thought of consequence. More specifically, the benefits that something might bring about for us or the troubles it might repel. We do whatever we do, with the purpose of seeking some form of goodness in it.

And yet, no matter how much good one has in this world, it cannot come close to the rewards of the Hereafter. What is of this Dunya (world) is, after all, of this Dunya and will deteriorate and wither away. But that which is with Allah subhanahu wa ta`ala (exalted is He) will always stay.

While reading Surah Ya-sin, I would often pause upon the verse:

هُمْ وَأَزْوَاجُهُمْ فِي ظِلَالٍ عَلَى الْأَرَائِكِ مُتَّكِئُونَ

“They and their spouses – in shade, reclining on adorned couches.” (Qur’an 36:56)

And I would read, and re-read it to myself thinking what a beautiful reward it is; the eternal bliss of paradise, the company of one’s beloved wife, all without the fear of death, sorrow, detachment, or despair.

That’s something anyone would covet. It was the promise of lasting comfort, tranquility, happiness and love, all expressed beautifully in a single verse. Having known the absence of all these things in this Dunya, what more could one possibly want?
But as I read on, the very next ayah (verse) states:

لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُم مَّا يَدَّعُونَ

“For them therein is fruit, and for them is whatever they request [or wish]” (Qur’an 36:57)

Subhan’Allah  (Glory be to God). While most of us would be perfectly content with the first reward, it implied that there could still be those who wanted something even more. And to them, Allah (swt) had promised that they would find in Jannah (Heaven) all that they pleased, provided they led righteous lives.

Surely there could be no reward greater than this, I thought. There couldn’t possibly be anything more that someone could want, could there? It was only last night, as I was reading the surah (chapter) again, that the answer dawned upon me.

Then, as I read on, I came across the verse:

سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ

“[And] “Peace,” [Salaam] a Word from a Merciful Lord.” (Qur’an 36:58)

All this while, I had been excited about the prospect of an everlasting paradise, companionship that would last forever, and the fulfillment of my every wish. But I had ignored the fact that beyond the ‘material’ rewards Allah (swt) mentioned earlier lies a higher degree of reward for those who seek it. The reward of getting to meet Allah (swt), knowing He was pleased with you.

Imagine Him seeing you and your sight upon the Face of the One who loved you most. Imagine the Lord of the Heavens and the Earth, extending His greetings to you and personally congratulating you for your success. In this Dunya, our eman has its highs and its lows but imagine a place where you were closest to Allah (swt), and that never changed.

How could any reward ever come close to this?

The recompense described earlier in the surah seems so ‘little’ once this reward comes into sight. It started off with a generous reward for the believers, then went to the next degree promising them anything they wanted, and finally Allah (swt) put something on the table that few would see, but is the most valuable of them all.

Yet, most of the time, we worship Him and perform good deeds because we don’t want to be left behind, because we want to enter Jannah with those who enter it. Similarly, we abstain from many things because we are afraid that we will end up in Jahannam (Hellfire). But perhaps it would do us better to realign our intentions and aim for something even higher; to set our eyes on the Salaam from our Rabb (Lord), the meeting with Him and not just the rewards.

إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

“If You should punish them – indeed they are Your servants; but if You forgive them – indeed it is You who is the Exalted in Might, the Wise.” (Qur’an 5:118)

To Him belongs Paradise and His is the Hellfire; He punishes whom He wills and He rewards whom He wills. Even if news reached us that He had decided to forbid us from Paradise and would cast us into Hellfire, it would be our duty to worship Him and Him alone; to be our best and to serve only Him.

Allah (swt), being the Lord, Creator and Sustainer of all that exists, it is His right to be worshipped and it is His right that we, being His servants, strive to please Him in the life that He has ordained for us.

And perhaps, most interestingly,when your purpose becomes to please Allah (swt), when you long for His Love and the meeting with Him, you automatically qualify for all the other rewards.

It all comes down to why you’re doing what you’re doing: Paradise, or pleasing the One who has it all.

Just some food for thought.

May Allah (swt) make us among those whose eyes thirst to see Him, whose hearts long to meet Him and whose only purpose is to please Him.

Ameen.

Any good herein is because of Allah (swt) alone, and it is only the shortcomings that are my own.