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The Extension Of Islam’s Universal Mercy To Animals

The universal mercy of Islam embraces not only human beings, whether unbelievers, People of the Book, or Muslims but all other living crea of Allah as well. Accordingly, Islam prohibits cruelty to animals. Thirteen hundred years before any societies for the prevention of cruelty to animals were established, Islam had made kindness to animals a part of its faith and cruelty to them a sufficient reason for a person to be thrown into the Fire.

The Prophet (peace be on him) related to his Companions the story of a man who found a dog panting with thirst. The man went down into a well, filled his shoes with water which he gave to the dog, and continued to do so until the dog’s thirst was quenched. The Prophet (peace be on him) said, ‘Then Allah was grateful to him and forgave him his sins.’ The Companions asked, ‘Is there a reward for us in relation to animals, O Messenger of Allah?’ He replied ‘There is a reward in (relation to) every living creature.’ (Reported by al-Bukhari.)

With this radiant picture of Allah’s forgiveness and pleasure, the Prophet (peace be on him) drew another picture depicting Allah’s anger and punishment. He said, A woman was sent to the Fire because of a cat. She imprisoned her and neither fed her nor set her free to feed upon the rodents of the earth. (Reported by al-Bukhari.)

Respect for Allah’s living creatures reached such an extent that when the Prophet (peace be on him) saw a donkey with a branded face, he denounced such a practice saying, “I would not brand an animal except on the part of its body farthest from its face.” (Reported by Muslim.)

In another report, he passed by a donkey with a branded face and said, “Have you not heard that I have cursed anyone who brands an animal on its face or who hits it on its face?” (Reported by Abu Daoud and al-Tirmidhi.)

We have already mentioned that when Ibn ‘Umar saw some people practicing archery using a hen as a target, he said, “The Prophet (peace be on him) cursed anyone who made a living thing into a target.”

Ibn ‘Abbas said that the Prophet (peace be on him) forbade that animals be made to fight each other since people would goad animals into fighting each other until one of them was pecked or gored to death, or close to it. Ibn ‘Abbas also reported that the Prophet (peace be on him) strongly condemned the castration of animals. (Reported by al-Bazzar on sound authority.)

The Qur’an condemned the Arabs of Jahiliyyah for slitting the ears of cattle, calling this a practice inspired by Satan. (4:119)

In relation to the method of slaughtering an animal, we have already pointed out that Islam insists that the manner of slaughter should be that which is least painful to the victim, and it requires that the knife be sharpened but not in front of the animal. Islam also prohibits the slaughtering of one animal in front of another. Before Islam, the world had never witnessed such concern for animals, a concern that was beyond its imagination.

O Allah, O Sufficer of the isolated and weak and Protector against terrifying affairs! Offenses have isolated me, so there is none to be my companion. I am too weak for Thy wrath and there is none to strengthen me. I have approached the terror of meeting Thee and there is none to still my fear. I beg for Your Mercy! Ameen

Non-Muslim Residents of an Islamic State

Those people who live under the protection of an Islamic government enjoy special privileges. They are referred to as “the Protected People” (ahl al-dhimmah or dhimmies), meaning that Allah, His Messenger (peace be on him), and the community of Muslims have made a covenant with them that they may live in safety and security under the Islamic government.

In modern terminology, dhimmies are “citizens” of the Islamic state. From the earliest period of Islam to the present day, Muslims are in unanimous agreement that they enjoy the same rights and carry the same responsibilities as Muslims themselves, while being free to practice their faiths.

The Prophet (peace be on him) emphasized the duties of Muslims toward dhimmies, threatening anyone who violates them with the wrath and punishment of Allah. He said, “He who hurts a dhimmi hurts me, and he who hurts me annoys Allah.” (Reported by al-Tabarani in Al-awsat on good authority.)

Whoever hurts a dhimmi, I am his adversary, and I shall be an adversary to him on the Day of Resurrection. (Reported by al-Khatib on good authority.)

On the Day of Resurrection, I shall dispute with anyone who oppresses a person from among the People of the Covenant, or infringes on his right or puts a responsibility on him that is beyond his strength, or takes something from him against his will. (Reported by Abu Daoud.)

The successors of the Prophet, the caliphs, safeguarded these rights and sanctities of non-Muslim citizens, and the jurists of Islam, despite the variation of their opinions regarding many other matters, are unanimous in emphasizing these rights and sanctities.

Says the Maliki jurist, Shaha al-Deen al-Qarafi: The covenant of protection imposes upon us certain obligations toward the ahl al-dhimmah. They are our neighbors, under our shelter and protection upon the guarantee of Allah, His Messenger (peace be on him), and the religion of Islam. Whoever violates these obligations against any one of them by so much as an abusive word, by slandering his reputation, or by doing him some injury or assisting in it, has breached the guarantee of Allah, His Messenger (peace be on him), and the religion of Islam. (From the book, Al-furuq, by al-Qarafi.)

And the Zahiri jurist, Ibn Hazm, says: If one is a dhimmi, and the enemy comes with his force to take him, it is our obligation to fight the enemy with soldiers and weapons and to give our lives for him, thus honoring the guarantee of Allah and His Messenger (peace be on him). To hand him over to the enemy would mean to dishonor this guarantee. (From the book, Maratib al-ijma’, by Ibn Hazm.)

Meaning of Friendship with Non-Muslims
A question that troubles some people and which is sometimes discussed openly is the following: How can we show kindness, affection, and good treatment to non-Muslims since Allah Ta’ala Himself prohibits Muslims from taking non-believers as friends, allies, and supporters in such verses as the following: O you who believe, do not take the Jews and Christians as friends; they are the friends (only) of each other. And whoever among you turns to them (for friendship) is certainly one of them; indeed, Allah does not guide the people who do wrong. Yet thou seest those in whose hearts is a disease racing toward them…(5:54-55(51-52))

The answer to this is that these verses are not unconditional, to be applied to every Jew, Christian, or non-Muslim. Interpreting them in this manner contradicts the injunctions of the Qur’an which enjoin affection and kindness to the good and peace-loving peoples of every religion, as well as the verses which permit marriage to the women of the People of the Book, with all that Allah says concerning marriage?” and He has put love and mercy between you” (30:21) and the verse concerning the Christians: …And thou wilt find those who say, ‘Surely we are Christians.’ to be nearest to them (the Muslims) in affection….(5:85 (82)) (The terms Christian and Christianity do not appear in the Christian scriptures nor can they be attributed to Jesus (PBUH) himself. The followers of Jesus were known as Nasara (helpers) and this is the word used in the Arabic text of the Qur’an; the name “Christian” was originally used by those who held the followers in contempt.)

The verses cited above were revealed in connection with those people who were hostile to Islam and made war upon the Muslims. Accordingly, it is not permissible for the Muslim to support or assist them that is, to be their ally nor to entrust them with secrets at the expense of his own religion and community. This point is explained in other verses, in which Allah Ta’ala says: They will spare nothing to ruin you; they yearn for what makes you suffer. Hatred has been expressed by their mouths, but what their hearts conceal is still greater. Thus have We made clear to you the revelations (or signs), if you possess understanding. Ah! You love them, but they do not love you….(3:118-119)
This ayah throws light on the character of such people, who conceal great enmity and hatred against the Muslims in their hearts and whose tongues express some of the effects of such hostility.

Allah Ta’ala also says, Thou wilt not find a people who believe in Allah and the Last Day loving those who oppose Allah and His Messenger, even though they may be their fathers or their sons or their brothers or their kin….(58:22)
Opposition to Allah is not simply belief but includes hostility toward Islam and Muslims.

Allah also says, O you who believe, do not take My enemy and your enemy as friends, offering them affection, even though they have disbelieved in what has come to you of the truth, driving out the Messenger and yourselves because you believe in Allah, your Lord….(60:1)

This verse was revealed in connection with the pagans of Makkah, who declared war on Allah and His Messenger (peace be on him), driving the Muslims out of their homes simply because they said, “Our Lord is Allah.” With this type of people, friendship and alliance cannot be permitted. Yet despite this, the Qur’an did not dismiss the hope that someday there might be a reconciliation; it did not declare utter disappointment in them but encouraged the Muslims to entertain the hope of better circumstances and improved relationships, for in the same surah Allah says: It may be that Allah will bring about affection between you and those who are your enemies from among them. And Allah is All-Powerful, and Allah is Forgiving, Merciful. (60:7)

This Qur’anic statement gives the assurance that this bitter hostility and deep hatred will pass away, as it is also stated in the hadith, “Hate your enemy mildly; he may become your friend one day.” (Reported by al-Tirmidhi. Al-Bayheqi reported it in Shi’ab al-iman from Abu Hurairah. Al-Suyuti called it “good,” transmitting the first part as “Love your friend mildly; he may become your enemy one day.”)

The prohibition against befriending the enemies of Islam is even more emphatic when they are stronger than the Muslims, crushing hopes and generating fear in the minds of people. In such a situation, only hypocrites and those in whose hearts there is a disease hasten to befriend them, giving them help today in order to benefit from them tomorrow. Allah Ta’ala describes this situation as follows: Yet thou seest those in whose hearts is a disease racing toward them (the enemies of Islam), saying, ‘We are afraid that a change of fortune may befall us.’ But it may be that Allah will give (thee) the victory or some decision from Himself, and then they will become regretful for what they thought secretly within themselves. (5:55 (52) )

And again, Give to the hypocrites the tidings that they will have a grievous punishment. Do those who take the unbelievers as friends instead of the Believers seek honor among them? For indeed all honor belongs to Allah alone. (4:138-139)

Seeking Help From Non-Muslims
There is no harm done if Muslims, at either the private or governmental level, seek help from non-Muslims in technical matters that have no connection with the religion for example, in medicine, industry, or agriculture. At the same time, it is of course extremely desirable that Muslims become self-sufficient in all such fields.

We see from the life of the Prophet (peace be on him) that he employed ‘Abdullah bin ‘Uraiqit, a polytheist, to be his guide on his flight (hijrah) from Makkah to Madinah. Scholars have concluded from this that a person’s unbelief does not mean that he is basically untrustworthy, for what could be more risky than depending on a guide to show the route, particularly in fleeing from Makkah to Madinah?

Going considerably beyond this, scholars say that it is permissible for the leader of the Muslims to seek help from non-Muslims, especially the People of the Book, in military matters, and to give them an equal share of spoils with the Muslims. Al-Zuhri reported that the Messenger of Allah (peace be on him) sought help from some of the Jews in a war and gave them a share of the spoils and that Safwan bin Umayyah fought on the side of the Prophet (peace be on him) while still an idolater. (Reported by Sa’id in his Sunan.) The condition for seeking help from a non-Muslim is that he be trusted by the Muslims; otherwise, help may not be sought from him. Since it is prohibited to seek help from unreliable Muslims, such as those who spread rumors and anxieties, this is more true in the case of non-believers. (AI-mughni, vol. 8, p. 41.)

Indeed, Islam respects a human being only because he is human; how much more then, if he is from the People of the Book and still more if he is a dhimmi? Once a funeral procession passed by the Prophet (peace be on him) and he stood up. Thereupon someone remarked, “O Messenger of Allah, it is the funeral of a Jew.” The Prophet (peace be on him) replied, “Was he not a soul?” (Reported by al-Bukhari.)

Thus, truly, in Islam, every human being has dignity and a place.

Social Relationships In Islam

The relations among the members of the Islamic society are based on two fundamental principles: first, awareness of the strong bond of brotherhood which links one individual to another, and second, the protection of the rights of the individual and the sanctity of his life, honor, and property, as guaranteed by the Shari’ah of Islam.

Any words, deed, or behavior that contravenes or threatens these two principles is prohibited by Islam, the degree of prohibition depending on the magnitude of material or moral injury that might result from it. In the following ayat, we find some examples of those prohibited acts which are injurious to the brotherhood and sanctity of human beings.

Allah Subhanahu wa Ta’ala says: Verily, the Believers are brothers. Then set matters right between your brothers and be conscious of Allah in order that you may obtain mercy. O you who believe, let not some people mock at other people, for they may be better than themselves, nor (let) women (mock) at women who may be better than themselves. And do not slander yourselves, nor revile by (offensive) nicknames; evil is a name connoting wickedness after believing; and whoever does not turn away (from doing this), those are wrongdoers. O you who believe, avoid (indulging in) much suspicion; truly, some suspicion is a sin. And do not spy or backbite one another; would any of you like to eat the flesh of his dead brother? You would abhor that. And be conscious of Allah; indeed, Allah is Relenting, Merciful. (49:10-12)

Here Allah proclaims that the Believers are indeed brothers to one another united through the brotherhood of Islam in addition to their brotherhood in humanity. This brotherly relationship requires that they get to know each other and do not avoid each other, that they establish ties and do not break them, that they love and do not hate, that they are sincere and not superficial, and that they come together and do not separate from one another. And the Prophet (peace be on him) says, Do not be envious of each other, nor backbite nor hate one another, but become brothers in the service of Allah. (Reported by al-Bukhari and others.)

Special Consideration for the People of the Book
While Islam does not prohibit Muslims from being kind and generous to peoples of other religions, even if they are idolaters and polytheists, as for example, the polytheists of Arabia, concerning whom the above verses were revealed, it looks upon the People of the Book, that is, Jews and Christians, with special regard, whether they reside in a Muslim society or outside it.

The Qur’an never addresses them without saying, “O People of the Book” or “O You who have been given the Book,” indicating that they were originally people of a revealed religion. For this reason, there exists a relationship of mercy and spiritual kinship between them and the Muslims, all having in common the principles of the one true religion sent by Allah through his prophets (peace be on them all): He has ordained for (the Muslims) the same religion which He enjoined on Noah, and that which We have revealed to thee (Muhammad) and that which We enjoined on Abraham, Moses, and Jesus: that you should establish the faith and make no division in it…. (42:13)

Muslims are required to believe in all the Books revealed by Allah and in all the prophets sent by Him; otherwise, they are not Believers. Say: We (Muslims) believe in Allah and in what He has revealed to us, and in what He revealed to Abraham and Ishmael and Isaac and Jacob and the tribes (of Israel), and in what was given to Moses and Jesus, and in what was given to (all) the prophets by their Lord. We make no distinction between any of them, and to Him do we submit. (2:136)

Consequently, if the People of the Book read the Qur’an, they will find in it praise for their Books, messengers, and prophets.

If Muslims hold discussions with the People of the Book, they should avoid such approaches as cause bitterness or arouse hostility: And do not dispute with the People of the Book except by (the way) which is best, unless it be with such of them as transgress, and say, ‘We believe in what has been sent down to us and sent down to you, and our God and your God is one, and to Him do we submit.’ (29:46)

We have already seen how Islam permits eating with the People of the Book, sharing the meat they slaughter, and marrying their women, marriage being a relationship of mutual love and mercy. As Allah Ta’ala says: …The food of those who were given the Scripture (before you) is permitted to you and your food is permitted to them. And (lawful to you in marriage are) chaste women from among the Believers and chaste women from among those who were given the Scripture before you…. (5:6 (5))

This relates to the People of the Book in general. However, Christians in particular have been given special status by the Qur’an and are considered much closer to the hearts of the Believers.

Raising Our Boys: Are We Killing Them Emotionally?

What makes a “real man”? What defines what a “real man” should be? This question is vital to the future of our Ummah. But which definition do we really follow? Are we following the definition of a real man of this time? Have we unknowingly buried alive the characteristics of our Prophets and the Sahabah (the Companions)? Who are our children’s heroes? Rock from the World Wrestling Federation?

How can you define who your children’s heroes are? Look at their favorite TV programs, video games, magazines, posters, and movies. Who are their idols? Who do they want to be like? Long are the days when children want to be like their fathers, let alone the Prophets of Allah and the Companions. As though they are just “made-up stories” of long ago.

We need to take a long look into how we raise our boys and what outside influences and pressures are on them. How do we raise our boys, what are we telling them directly and indirectly?

We know only one thing: WE MUST NOT RAISE A WIMP! We are so afraid that our child will be bullied or abused that we learn to shut down their emotionally sensitive side at the earliest age. From watching a mother hold her crying six-month-old baby boy telling him “You’re a big man, don’t cry, you’re a big boy”.

I have seen this over and over again. We have quickly turned the key and locked out our boy’s feelings at an early age. Why? Because we “fear” what others will think of him. Yes, it is normal that we must teach our boys how to defend themselves and help them develop their masculinity. Encourage all of the wonderful characteristics that Allah has given them. Yes, boys will become men, but they are the first Muslims who so vitally have the right to feel and be what a true Muslim man is supposed to be.

The problem is we don’t really know what to do with our boys, we yell at them more than girls if they do something wrong, we beat them for “their own good” instead of talking to them, and we emotionally shut down when they need to talk, we are not there for them when they need a safe place to express their inner most deep feelings and fears, smacking them into humiliation.

We teach them to fear us, not to respect us. We are afraid and are repeating the same child-rearing behaviors that our parents and society have done. We are afraid that we will raise a sissy or an oddball. We are so afraid that we break them down into what we call “boys will be boys” without really thinking about what we are turning our boys into. We shrug our shoulders when we see them pull the legs off a spider; we shake our submissive heads when we see them bully the neighbor’s child secretly happy that he is standing up for himself.

We subconsciously have told our boys that it is their place to yell and discipline their younger siblings as they see fit. In addition, we turn a blind eye and let them play video games where they unmercifully kill and beat cyber women and men to death. Car racing games that allow them to run people over and beat up prostitutes and police officers. (See: Raising Cain, The Culture of Cruelty, by Dan Kindlon and Michael Thompson.)

“Boys are desperate for role models as they head into this uncertain age, and in most cases, the dominant image of masculinity is one that requires strength and stoicism. Among themselves, boys engage in continuous psychological warfare. Older boys pick on younger boys – dominating them by virtue of their greater size – and younger boys mimic them, creating an environment that pits the strong against the weak, the popular against the unpopular, the power brokers against the powerless, and the conformity drive “boy pack” against the boy who fails in any way to conform with the pack expectations.”

What defines our role in raising our boys? The movies, situation comedies, magazines, videos? As Muslims, we have been instructed to raise functionally tuned boys who can both fight to the death (when they have to) and be as kind and compassionate as the most gentle loving man. It is not a conflict of interest; it is an emotionally balanced boy who grows up to be an emotionally balanced man, son, husband, father, brother in Islam, community member, etc.

The ideal Muslim man is a well-rounded man. Nowhere in any religion has the role of a man been laid out like in Islam. Not just some “man’s” opinion, but from the Qur’an, Sunnah, and the Sahabah. Why are we turning our backs on these important characteristics that we are obligated to instill in our boys? Yes we have to deal with the real world, but that is like saying that “the Qur’an, Sunnah and Sahabah are just “idealistic” and not applicable in this world” (This is forbidden to believe the Qur’an, Sunnah, etc. are not applicable, it is for all mankind until the Day of Judgment)

Memoirs From The Life Of Imam Ahmad

In an interesting book, Wada’ Ar-Rasul li ‘Ummatihi, Sheikh Al-Qahtani recalls the final words that Prophet Muhammad (peace be upon him) said on his deathbed.

After living a life of ibadah, da’wah, and jihad, the Prophet (peace be upon him) gathered the people around him on his deathbed and said, “I have left two things and you shall not go astray after them so long as you stick to them: the Book of Allah and my Sunnah.”

After the Prophet (peace be upon him) passed away, the Ummah was tested by people who tried to corrupt, discredit, or amputate the Sunnah from Islam. So, Allah – from His Mercy to this Ummah – raised up warriors that would stand in the face of the most vicious enemies of the Sunnah. Among those people that Allah raised was a young boy named Ahmad.

Ahmad lived in Baghdad over a thousand years ago. On cold winter nights, his mother, the blessed Mu’minah that she was, would awake long before Fajr to warm the water for her son. Then, again long before Fajr, she would wake him up to make Wudhu. Then she would wrap him in shawls and off through the molten dark alleys of Baghdad they would carefully make their way to the masjid.

There was no male to escort him (he was an orphan), so Ahmad’s mother would take him that early all by herself so he could get a good seat in the Hadith Halaqa after Fajr. Then she would wait for him long after the sun rose to safely escort him back home. Her son grew up to be one of these warrior defenders of the Sunnah, one of the four Imams of this religion, Imam Ahmad Bin Hanbal.

In his collection, Al-Musnad alone, he narrated from over 280 teachers. He grew up under the shade of the Sunnah and he lived the Sunnah. It was reported that he said, “I’ve never written a Hadith that I did not try to implement.”

He raised his children like this too. When you see other fathers throwing a baseball with their young Muslim children, remember this example: Abdullah, Imam Ahmad’s son, taught his students that when he was young, his father would play with him by saying, “Take any chapter you wish from the Musannaf of Wakee.’ Ask me any Hadith and I’ll tell you the chain of narrators, or tell me any chain of narrators and I’ll tell you the Hadith!”

He was challenged in his religion like few other humans have been challenged. Reading through his life, I came across an event that brought back sad memories. Imam Ahmad once prayed Asr and he sat down with his son in the masjid alone with another man by the name of Muhammad Bin Sa’eed Al-Khuttalee. Al-Khuttalee then remarked, “Did you (O Ahmad) tell the people to boycott Zayd Bin Khalaf?”

Imam Ahmad replied, “I received a letter from his people asking about his affair, so I replied explaining his madhhab and what he has innovated (in the Sunnah) and commanded that they not sit with him…”

Al-Khuttalee exploded in Imam Ahmad’s face, red with anger, “I’m going to make sure you go back to prison. I’m going to have them crush your ribs…”

The vulgarity grew louder and louder. Imam Ahmad turned to his son, “Don’t reply to what he says, and don’t speak to him.” Imam Ahmad took his sandals – Al-Khuttalee swearing from behind his back – and stepped away.

When Caliph Al-Mu’tasim heard that Imam Ahmad did not agree with him and his court Muftis on a specific (but important) issue, they brought him and questioned him in the courtyard of the Caliph. They would debate with him and like a gladiator with a spear, he would hit back with bigger and stronger arguments. The Muftis would shout, “O Caliph, he has committed Kufr!”

Al-Mu’tasim called the executioners. They stripped Imam Ahmad and each of the strongest guards would take turns lashing Imam Ahmad until he fell unconscious. Regardless of his state, they continued the lashing. The sun went down that day and Imam Ahmad had not relented in his faith. That day he became an icon for all followers of Sunnah.

Qutaybah said, “If you ever see someone who loves Imam Ahmad, know that he is a follower of the Sunnah.”

Al-Hasan Bin Arafah narrated that when he visited Imam Ahmad Bin Hanbal after he was whipped and tortured, the Imam told him, “Verily, I saw nothing more than people selling their religion and I saw scholars that were with me sell their faith. So I said to myself, ‘Who am I? What am I? What am I going to say to Allah tomorrow when I stand in front of Him and He asks me if I sold my religion like the others did?’ So I looked at the whip and the sword and chose them.”

Al-Hasan then asked, “Did you feel pain when they whipped you?”

He replied, “Yes, I felt the pain up to 20 lashes then I lost all feeling (they whipped him over 80 times). After it was over I felt no pain and that day I prayed Dhur standing.”
And in fact, he prayed as the blood soiled his clothes.

Al-Hasan ibn Arafah started weeping when he heard what had happened. Imam Ahmad questioned him, “Why are you crying? I did not lose my Iman. After that why should I care if I lose my life.”

Earlier when Imam Ahmad was being led off to the Caliph, people had tried to dissuade him from an almost certain execution. His student, Al-Marrudhi, had told him, “O teacher, Allah says, ‘Do not kill yourselves.’”

Imam Ahmad replied, “O Marrudhi, go outside and tell me what you see.”

Al-Marrudhi went to the wall of the Caliph’s court and saw an ocean of students with their pens and scrolls in their hands. He asked some of them, “What are you waiting here for?”
They said, “We are waiting to see what Ahmad will say and then transcribe it.”

Al-Marrudhi went back to Imam Ahmad and told him what he had seen. “O Marrudhi,” he said, “what shall I gain by misguiding all those people?”

Imam Ahmad lived a life of poverty. He would not even have food to eat. In this life of poverty, hardship, and trials, Abdullah asked his father one day, “My father, when will we ever have a respite?”

His father – one of the greatest revivers of the Sunnah, a role model for all Muslims, whose contribution continues to benefit students a thousand years on – looked him in the eye and said, “With the first step we take into Jannah.”