How Strange Is It To Be Kind?
It seems so strange, but the words “be kind” have lost their meaning and essence. Kindness is something that Islam propagates to the extent that even a smile gets a reward. A Muslim is one who puts others before himself and tries to help others whenever he can.
Our Prophet (peace be upon him) was the greatest human example of kindness. Being kind to one another softens the heart and leads to love and strong bonds between Muslims. We all know the Prophetic narration that states: No one will be a true believer until he loves for his brother what he loves for himself.
When walking the streets in this country, just how many times do we initiate the Islamic greeting to others? Do we give our salaams to whom we know and whom we don’t know out of sincerity towards Allah? Saying salaams also entails an attitude of humility and spreading a symbol of this Ummah.
Too often, we underestimate the power of a smile, a kind word, or a listening ear. The Prophet (peace be upon him) told us that we should not dismiss certain acts of kindness by deeming them to be insignificant, even if it was to meet your brother with a smiling face.
Is it that hard for us to put this into practice? Imagine you smiled at everyone you met. How would you feel? Next time you go out, smile at people you meet and you will see the difference in yourself and the way you perceive everything around you. As Muslims, we know kindness is a trait that brings about solace and comfort. Among the branches of kindness is being gentle with people. But today it is so normal to see harshness around us.
Ibn Majah reports through Abu Hurairah that Prophet Muhammad (peace be upon him) said, “Indeed Allah is gentle and loves gentleness and gives due to gentleness that which he does not give to harshness.”
Through gentleness, hearts become united, love develops, and good spreads around. Through kindness, we can turn harsh people into mild, enemies into friends, and opponents into companions. Allah has blessed many of us with the blessing of having someone work for us, whether it be a house cleaner or a driver, something that is not common in the West. However, we read so many stories of cruelty and misconduct toward them.
Al-Bukhari and Muslim report that Anas said, “I never felt any piece of velvet or silk softer than the palm of the Messenger of Allah (peace be upon him), nor did I smell any fragrance more pleasant than the smell of the Messenger of Allah (peace be upon him). I served him for 10 years and he never said Uff (an expression of annoyance) to me. He never said, ‘Why did you do that?’ for something I had done, nor did he ever say, ‘Why did you not do such and such’ for something I had not done.”
Look and contemplate upon the kindness of the Prophet (peace be upon him) that he never found faults with the doings of his servant nor did he ever scold him during the 10 years of service. If we view ourselves in the light of this Hadith, then we’ll realize how far and distant we are from the best guidance.
Leave others aside, how do we treat our own families and children? Kindness breeds the type of patience that leads to morality. We also feel tremendous happiness by making others happy. Shared grief is half the sorrow, but happiness when shared, is doubled. If you want to feel rich, just count all of the things you have that money cannot buy. The real treasures that Allah has bestowed upon us – the gift of seeing, hearing, and sensing.
There is a famous Hadith reported by Al-Bukhari and Muslims that shows how kindness can get our sins forgiven: “Once there was a dog wandering around, dying of thirst when a prostitute saw it. She then took off her shoe and used it to give the dog water (out of a well). She was granted forgiveness (i.e. for her sins for being a prostitute when she repented).”
So how can we become the kind person who puts others before himself? We must first start by having the correct belief in Islam and understanding of Islamic monotheism. This is the foundation of everything. If our belief in Allah is corrupted then we cannot expect to be good. It is like the example of a house.
If the foundations are weak, the whole house will be vulnerable but if the foundations are strong it will be sturdy and resilient. Next, we must have sincerity in what we are doing and do it for the sake of Allah alone. Then we must try to follow the Prophet (peace be upon him) as much as possible being conscious of the verse of the Qur’an that says Allah loves those who obey and follow Prophet Muhammad (peace be upon him).
Imam Muslim reports in his Sahih that the Prophet (peace be upon him) said, “Kindness is a mark of faith, and whoever is not kind has no faith;” and “one who lacks kindness of heart lacks all good.”
Explanation Of Certain Terms Alms, Sadaqah, Zakah, Mehr, Kalimah, Shahadah
Alms is defined in the Oxford Dictionary as “charitable relief of the poor, originally and especially as a religious duty.” As such, it is equivalent to the Islamic term sadaqah. However, sadaqah stresses the voluntary option. In Arabic, the term sadaqah is derived from a root, which means “being true, or telling the truth.” Thus, in its religious sense, the term sadaqah adds the connotation of proving one’s commitment to one’s faith and one’s community by providing help to the poor to relieve their poverty.
Zakah is one of the major Islamic duties. It is indeed one of the five duties the Prophet (peace be upon him) describes as the pillars upon which the structure of Islam is built. Scholars describe it as “an act of worship that is financial in nature.” It means the allocation of a certain percentage of one’s property, other than what one needs for his own and his family’s living. It is paid out annually, at the standard rate of 2.5 percent, although certain types of property may have a higher rate. In an Islamic state, the government should establish a department or a ministry that takes care of its administration, i.e. collection and distribution. The contributors are Muslim men, women, and children who own a certain threshold, which is equal in value to 85 grams of gold over and above their living needs. Its beneficiaries are eight groups defined in the Qur’an. These are the poor, the needy, the people working in zakah administration, those whose hearts are to be won over, slaves, insolvent debtors, serving God’s cause, and stranded travelers. The first four are given zakah money in their hands and they become owners, free to spend it as they like. The other four define a specific purpose for which zakah funds are used: setting a slave free, repaying the debts of someone who is insolvent, and buying a travel ticket for someone stranded away from home. The category of “serving God’s cause” covers a wide range of activities that is dedicated to the purpose.
Mehr, or rather mahr, means the dowry a man pays to his prospective wife at the time when the marriage contract is made. It becomes her property and she has full control of it. It is a condition of marriage, but it can be as little or as much as the two parties agree. From the Islamic point of view, there is no virtue in asking for a large dowry. Therefore, it can be symbolic. If a marriage contract is made with no dowry given or specified, it remains a duty, which the wife can claim from her husband after their marriage. She does not forfeit her right to it for the rest of her life. They can still agree on the amount. If they cannot agree, then a judge may decide the matter on the basis of the average paid in the couples’ community for women in their social standard.
Kalimah and shahadah are often used as synonyms, although the second has another meaning which I will explain presently. In their linguistic sense, the first, kalimah, means ‘word’ or in this instance, ‘the word’, while the second means “witness or testimony.” They refer to the first article of faith, which is a declaration that one believes in God’s oneness and in the message of the Prophet Muhammad (peace be upon him). In Arabic, it is Ashhadu an la ilaha illa Allah, wa ashhadu anna Muhammad Rasool Allah, which translates as “I bear witness that there is no deity other than God, and I bear witness that Muhammad is God’s messenger.” When a person makes this declaration expressing his genuine belief, that person is a Muslim. Unless he believes in both parts of the declaration.
Shahadah has another meaning, which is martyrdom for God’s cause. When a person is killed in defense of Islam, he is a martyr or shaheed. A martyr is rewarded with forgiveness of all his sins and admission into heaven. Thus, it is a position to be aspired for.
Charity May Be Better Than Voluntary Hajj
IBN Kathir related the following in his famous history book, Al-Bidayah wa An-Nihayah: The scholar – who was also a businessman – Abdullah Bin Mubarak, set out to perform Hajj. As he was passing by a certain region, he noticed a bird that had fallen from the sky and died, so he ordered that it be thrown in a heap of garbage. Later on, when he passed by that heap of garbage, he saw a young girl coming out of her home, going to the pile of garbage, taking the dead bird, and hurrying back to her home.
He went to her and asked her about what she did, and she said, “My brother and I live here, and we own nothing except for our clothing. We have no sustenance except for what is thrown in that heap of garbage; for the past few days, even the dead carcass has become permissible for us.
Our father used to have a lot of wealth, but he was wronged, his wealth was taken away from him, and he was killed.” Ibn Mubarak ordered the supplies for the trip to be taken back to his home, and he said to his agent, “How much do we have in terms of spending money?” He said, “1000 dinars.” ‘Abdullah said, “Take 20 dinars from that, which should be enough for our return journey, and give the rest to her, for that is better than our (voluntary) Hajj this year.” He then returned home.
And that is why the scholar Muhammad Ghazali was of the view that spending money on the needs of Muslims is better than a voluntary Hajj. He said, “To fulfill a need of Muslims is a communal obligatory deed, and the obligatory deed is given precedence over the voluntary deed.”
Jannah – Have You Ever Tasted, Seen It Or Felt It?
In Sahih Muslim, Abdullah Ibn Mas’ood narrates from Allah’s Messenger (peace be upon him) the warming story of the last man to escape Hellfire:
HIS crawl away from Hellfire is filled with his face slipping into the dirt, a tremoring walk, and a fire that licks him until he finally escapes.
When he is past it, he looks back, horrified, and announces with the loudest voice, “All praise is due to Allah Who saved me from you.” Then he says, most proud, “Verily I have been rewarded with something that no one from the beginning to the end of creation has been blessed with.”
At that moment, a tree catches his eye – a tree that was commanded to be raised for him. He quickly raises his hands, “O Allah! Allow me to draw near to that tree so that I can cool off under its shade and drink from its water.”
Then Allah calls him, “O son of Adam! If I grant you what you ask, you shall ask for more.”
“Nay, O Allah!” pleads the man and he testifies that he shall ask no more.
As the man basks in the glory of the tree, another tree is raised, one more bounteous and lush than the first. The man pleads, “O Allah! Allow me to draw near to that tree so that I can cool off under its shade and drink from its water.
Gunahon Pey Nidamat
Gunahon Pey Nidamat
Prophet Muhammad (PBUH) – Handling Explosive Situations
One thing that stands out when we study the character of Prophet Muhammad (peace be upon him) is his natural ability to handle explosive situations. When competition is keen, honor is at stake or a feeling of injustice is nurtured, great care should be exercised in order to defuse the situation. Whenever a situation threatened to go out of control, the Prophet displayed cool wisdom that was certain to prevent a potential disaster. This came to him naturally, displayed long before he became a prophet.
A few years before his prophethood, when the people of Makkah pulled down the Kaaba and rebuilt it, a dispute arose as to which of their clans should have the honor of putting the Black Stone back in its position. This was considered a matter of great honor, and each clan wanted it. The whole community attached great importance to every honorable action. Therefore, none of them was ready to allow others that privilege without first putting up a fight for it. Several days of arguments could not settle the matter and tempers rose sharply. The situation threatened to develop into a bloody conflict. However, someone suggested that they should agree on arbitration and the arbiter turned out to be Muhammad (peace be upon him).
When the dispute was put to him, he realized that no one was prepared to give in. Therefore, he sought to satisfy everyone. He placed a robe on the ground and put the Black Stone in the middle. He asked the chiefs of all clans to hold the robe and lift it. As they moved to the right corner, they lifted the robe up to the right level. Muhammad then took the Black Stone and placed it in position. He did so as the arbiter, and as such he was not representing his own clan. Thus, no clan could claim a special honor in the process, none was left out. Another situation occurred on his arrival in Madinah. There were two major Arab tribes in Madinah, the Aws and the Khazraj, each of which included several clans. The rivalry between the two tribes was fierce. Only a few years earlier they went into a five-year war against each other. Moreover, within each tribe, its clans sought to add to what brings it honor and pride. As the Prophet arrived in Madinah, each clan wanted to be his host. What could bring them more lasting honor than to be the hosts of Allah’s messenger? He would be receiving Allah’s revelations in their midst. Therefore, every single clan invited him to be their guest, promising protection and hospitality. Any choice the Prophet made would have delighted some of his supporters and dismayed others. He could not wish to make such a choice at the very beginning of his stay in Madinah, where he was in effect seeking refuge.
The Prophet simply released the reign of his she-camel and told his eager hosts that the camel had its orders. Thus, he moved to Madinah, allowing his she-camel free reign while people cleared the way for her. At one point, she sat down close to a solitary house. The owner, Abu Ayyub, came out, overjoyed, and took the Prophet’s little luggage inside. The Prophet was to be his guest until he had suitable accommodation of his own. Thus, no jealousies were allowed to creep in. The Prophet did not favor one clan over another. It was an aspect of the Prophet’s wisdom that he would look for whatever was certain to maintain good feelings among people so that there would be no room for rivalry or conflict.
Conveying The Message
An important matter for Muslims to realize is that Da’wah is an obligation upon them. Allah says in the Qur’an:
“Invite to the Way of your Lord (i.e. Islam) with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.” (Qur’an, 16:125)
“Let there arise out of you a group of people inviting to all that is good, enjoining Al-Ma’roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are successful.” (Qur’an, 3:104)
Prophet Muhammad (peace be upon him) said: “Convey from me, even if it be one verse.” (Al-Bukhari)
Conveying the message, therefore, is the responsibility of each and every Muslim, according to his or her ability. Yet, this Da’wah should be based on knowledge and practice. One cannot call people to Islam without knowing what Islam is and acting upon it in the first place.
The obligation is further emphasized by the following verse which explains that not conveying the message and hiding knowledge is disobedience to Allah that causes Allah’s curse to descend upon such people.
“Verily, those who conceal the clear proofs, evidence, and guidance, which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers.” (Qur’an, 2:159)
In the same connection, the Prophet (peace be upon him) has stated, “Whoever hides knowledge, Allah will brand him with the branding iron from the hellfire.” (Ahmad)
Calling people to Allah also means completing our own worship, the reason for which we are created. It is one of the noblest acts that entails a high reward.
“And who is better in speech than he who invites to Allah and does righteous deeds, and says: ‘I am one of the Muslims.’” (Qur’an, 41:33)
With regards to the reward, the Prophet (peace be upon him) has said: “Whoever guides (another) to a good deed will get a reward similar to the one who performs it.” (Sahih Muslim)
Also, “By Allah, if Allah were to guide one man through you it would be better for you than the best type of camels.” (Al-Bukhari and Muslim)
Importance Of Good Companionship
Good companionship, choosing and having good companions is extremely important for many reasons and from many aspects. Man cannot live alone; every individual must live and interact with others.
Those people with whom you interact and make friends are inevitably going to fall into one of two categories. Either they are going to be good individuals – who guide and encourage you towards what is good and help you to accomplish that which Allah has ordered, or they are going to be bad – encouraging you to do what is pleasing to Satan, that which misleads you and leads you to the Hellfire.
The Prophet (peace be upon him) explained the matter of good companionship so that no room is left for doubt or confusion when he said: “A person is affected by the manners of his close friend, so look at whom you befriend.” (Abu Dawud & Tirmidhi)
There is an Arabic expression – ‘Your companion is what pulls you to something.’ So if your companion is good, he will pull you towards that which is good. But if your companion is bad, he will only pull you towards that which is evil. We must choose our friends and companions carefully so that we take for friends who are sincere, and who will command us with what is good and forbid us from what is evil. If he observes us committing sins he would warn us, if he becomes aware of our shortcomings he would advise us, and if he finds a fault in us he would cover it.
Concerning this point the Prophet (peace be upon him) said: “A Muslim is the brother of another Muslim. He neither betrays him nor tells him a lie, nor humiliates him.” (Tirmidhi)
So should you see a fault in your brother, you should wish to remove that fault from him and not expose it to the people. This is what is required by brotherhood and again stresses the importance of choosing friends who are on the right path, who are loyal, and who hide your faults whilst ordering you to do good and forbidding you from evil, who stand beside you and support you and co-operate with you in all that is good.
A good example of this can be found in Prophet (peace be upon him )who was free from making sins. When he was making the hijrah (migration) from Makkah to Madina he would not leave until he had chosen a companion to accompany him on his journey.
Abu Bakr offered to go with him and make the hijrah also, but the Prophet (peace be upon him) ordered him to wait until Allah allowed him to do so.
This implies that the fact that Abu Bakr was to be the Prophet’s companion on this hijrah was a choice from Allah, and so great a choice and such a blessing that Allah mentioned it in the Qur’an:
“Allah did indeed help him (Muhammad [pbuh]) when the disbelievers drove him out. The second of the two, when they (Muhammad [pbuh] and Abu Bakr) were in the cave, and he said to his companion, ‘Be not sad (or afraid), surely Allah is with us. ‘” (Qur’an 9:40)
The Prophet (peace be upon him) said: “surely Allah is with us,” not “with me.” since Abu Bakr had supported the Prophet (peace be upon him) in establishing Islam, he had thus earned the right to be supported by Allah also.
Abu Bakr – a good friend and companion, one who was willing to sacrifice everything for the sake of Allah and to the service of His Messenger (peace be upon him); his life, his wealth, his sweat, his tears, and everything that he owned he gave for Allah’s sake. Abu Bakr sets for us this great example of good companionship.
Gheebat
Gheebat