It also calls for a submission that is spontaneous, without any hesitation or resistance against the will and guidance of Allah. “But no, by your Rabb, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction.” [4/an-Nisa'a/65]

There is great – truly great – news from Allah. “Those who have faith and do righteous deeds, they are the best of creatures, their reward is with Allah: Gardens of Eternity, beneath which rivers flow; they will dwell therein forever; Allah is well pleased with them, and they with Him: All this for such as fear their Rabb (the cherisher and sustainer).” [98/al-Bayyinah/7-8]

Today we have gathered here on a great occasion of joy and celebration. Ironically, this joy and celebration revolves around sacrifice. It would probably make sense to only those who understand that the joy of giving – that touches others’ lives – is far greater and deeper than the joy of receiving.

Today is the Eid al-Ad’ha. This great occasion is tied to an unique event, the Hajj; a unique city, Makkah; and a unique family, the family of Ibrahim (a). Indeed, what Qur’an refers to the Millat of Ibrahim is essentially rooted in the legacy of a model family. Say: “God speaks the Truth: follow the Millat of Ibrahim, the True in Faith; he was not of the Pagans.” [3/ale Imran/95]

We cannot discuss Eid al-Ad’ha without remembering Ibrahim (a), who represents in the Qur’an an ideal submission. He never hesitated to respond to the call and command of his Rabb. He never considered anything too precious to be withheld when it comes to the fulfilling the wish of his Rabb. Everything he was commanded by Allah, he fulfilled with honor and nobility. We are all too familiar with the story of his unwavering faith and conviction, and his supreme sacrifice as embodied in the event when he was ready to sacrifice his dear and only son to fulfill the wish of his Rabb. “Behold! his Rabb (Lord) said to him: “Bow/submit (your will to Me): He said: “I bow/submit (my will) to the Lord and Cherisher of the Universe.” [2/al-Baqarah/131]

Another member of this ideal family was the first son of Ibrahim (a), Ismail. The Qur’an presents him as like father, like son. “… (Abraham) he said: ‘O my son! I see in vision that I offer you in sacrifice: Now see what is your view!’ (The son) said: ‘O my father! Do as you are commanded: You will find me, if God so wills, one practising patience and constancy!” [19/as-Saffat/102]

In his submission to the will of his Rabb, Ismail was no less ideal. He submitted to the will of Allah whole-heartedly and with a heart full of peace and tranquility. Once again, there are very few among us who are not already familiar with the role and position of Ismail (a) in the heritage of Tawheed and the eternal truth.

In today’s khutbah, however, I want to focus on the not-so-familiar Legacy of a great woman, Mother Hajera (a), the wife of Ibrahim (a) and the mother of Ismail (a). Indeed, she is an integral and as important part of the legacy of Tawheed and the Millat of Ibrahim. Her submission to the will of her Rabb and her sacrifice were as ideal as that of Ibrahim (a) and Ismail (a). Allah has ennobled her in the Qur’an by making Safaa and Marwah integral to the performance of Hajj, one of the five pillars of Islam. These are the two hills between which she ran back and forth in search of water for her beloved infant son, while she was all alone according to the plan of Allah s.w.t. Himself. “Behold! Safaa and Marwah are among the symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeys his own impulse to Good, be sure that Allah is He Who recognizes and knows.” [2/al-Baqarah/158]

If you have not read already, I invite all of you, my dear brothers and sisters, to read the hadith containing details of her story in Sahih al-Bukhari (Vol. 4, #583, Book of Ambiya or Prophets). It is a must reading.

Mother Hajera was not just a wife of Ibrahim (a), but she was deeply loved by him. But, once again, to fulfill the wish of Allah, he brought Mother Hajera and their beloved infant son, Ismail, to this abandoned, desolate, barren valley of Makkah. There was no such inhabited place called Makkah at that time.

As Ibrahim (a) brought Mother Hajera and Ismail (a) to that barren, rugged valley, she asks (as in the hadith): ‘O Ibrahim! Where are you going, leaving us in this valley where there is neither any person nor anything else (to survive)?’ She repeated that to him many times, but he did not look back at her. Then she asked him, ‘Has God instructed you to do so?’ He replied, ‘Yes.’…

That was enough for Mother Hajera. Now she knew that it was according to the Divine Will. With the same nobility and dignity of faith as it ran in that family, “She said, ‘Then God will not neglect us.’ (In another version): ‘I am pleased to be (left) with Allah.’

Then Ibrahim (a) left and she was alone with her infant. Makka was not an inhabited place yet. Food and water that Ibrahim (a) provided them with were finished. Then, she started searching for water running back and forth through the valley between the hills of Safaa and Marwah. Finally, she was visited by the arch-angel Jibril (a). [This is an important point for Muslims to ponder: What kind of persons are visited individually by Jibril (a)?]

Then, water, in the form of an everflowing spring, the Zamzam, was made available to them by direct intervention of Allah. Right during that time, the tribe of Jurhum, passing by the valley saw birds flying. Realizing that water must be available, they searched and discovered Mother Hajera and Ismail. They sought permission to settle there. Thus, the desolate valley of Makkah became an inhabited area. Hadrat Ibrahim returned there much later and laid the foundaton of Ka’ba. Makkah ultimately was to emerge as a city; no, even greater than that, the perennial heartland of Tawhid, the belief in oneness of Allah.

Subhanallah, Allah is glorified. He took such a significant and noble service from a woman. But consider another aspect. What kind of situation Mother Hajera was placed into? In that desolate, uninhabited valley, what might have been going on in her mind?

She, while whole-heartedly submitted to her Rabb, was constantly searching, moving and struggling not remembering herself any longer, but to find some water and save her infant. What could she think about herself? Once she was slave only to be given away by her Master, a King representing the owning class; now a victim and a stranger, exiled and abandoned by her family all alone with her child in her arms! She hardly ever had a dignified identity. Had she not been the mother of Ismail (a), who would have recognized her for anything worth? There, in that barren place, her identity did not matter any further. Yet, she reposed her complete trust in her true Lord (Rabb) and was determined to pursue whatever she could in the Way of Allah.

Now ask yourself. Whom would you consider the Founder of Makkah as a city? Is there any other civilization, or even a city of this stature, that has been brought about by such primary contribution and sacrifice of a woman? How ironical, unfortunate, and insulting that the city that came into existence by a lone woman now does not allow women to drive a car by herself. Nor does it allow a woman to travel to hajj by herself, even though the Prophet Muhammad (s) himself had the vision that woman would travel someday alone to perform hajj and indeed, the vision did materialize.

It is so unfortunate that so little about her is talked about even on such pertinent occasion of which she is an integral part. I don’t recall myself listening to any Khutbah that highlighted her faith, sacrifice, and contribution that were second to none. Indeed, I have read Sahih al-Bukhari before too, until a Muslim intellectual of our time, whose mind is keen about women’s contribution in the heritage of Tawheed, drew my attention to this.

What men and women can learn from a woman, whose service and contribution ennobled the Hills of Safaa and Marwah to the status of “among the Sign of Allah,” which must be visited, and whose quest for saving the object of her love must be reenacted.

From far away as the pilgrims perform this reenactment, we also want to be like Ismail and have a share of this noble woman’s affection. But there is a greater symbolic implication!

This community of believers follow the Way of Prophet Muhammad, a way that primarily was designed after the Way of Ibraham and his family. The role that was played primarily by the family of Ibrahim, was broadly assumed by the Prophet Muhammad (s), but now involving not just his family, but the larger community of believers. This community (Ummah) is created for mankind!

As it was true then, it is also now, humanity is in pursuit of doom and destruction. Can we not, should we not, think of the humanity as Ismail destined for death, to save which love, affection, and restless passion of Mother Hajera are needed again and again? Did not the Prophet Muhammad (s) carry on that mission of mercy and affection, and thus he was the Rahmatulllil Alamin, according to the Qur’an? Did not his loyal companions fulfilled the same mission? Then, does not this community (Ummah) need to be conscious of the trust Allah has given to them, for which the community will be accountable? What could be a better occasion for us to remind ourselves of that trust and invite ourselves to reflect on this and respond accordingly?

In conclusion, what is there, then, to celebrate? Listen.

“Our Lord! Grant us what you did promise to us through your Prophets, and save us from the shame on the Day of Judgment: for you never break Your promise.” And their Rabb (Lord) has accepted of them, and answered them: “Never will I suffer to be lost the work of any of you, be he male or female: you are members, one of another; those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain; Verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath; A reward from the Presence of Allah, and from His Presence is the best of rewards. [3: ale Imran: 194-195]

For all the toil and struggle, the hardship and sacrifice, the efforts and pursuits, is it not truly deserving of celebration that our works will not be in vain, will not suffer any loss. This is a guarantee from none other than Allah.

For me, that is good enough. No, more than good enough. With all the worldly promises, guarantees, and warranties that give us a sense of security, one tends to forget that there is also a vast world of deceptions. If we cannot have peace of mind with the promise from Allah, we have no where to turn to. Thus, what could be more worthy of our celebration than the invitation of Allah to an eternal life of peace, happiness, and prosperity, an invitation that comes with the unfailing promise of Allah.

* This is abridged from a khutbah delivered on Eid al-Ad’ha in Iowa City, Iowa. The author is a former editor of NABIC Newsletter and a faculty at Upper Iowa University.

[du'á in Arabic]

Dear Brothers and Sisters in Islam,

The noble month of Ramadan is at our door again. Most of us have encountered many months of Ramadan in our life. Unfortunately, it is a reality that our lives most often have not been touched or affected by this month of fasting, even though every ceremonial aspect of Islam – that is, Ibadah in a limited sense – has special purpose and significance. Indeed, there is no aspect of Islam that is without a purpose or significance. It is either the lack of understanding or negligence to understand that renders our Ibadah into mere rituals. One reason that explains the stagnation of our individual and collective Muslim life is our weakness in building our life in light of the “purpose and significance” of Ibadah.

There is purpose behind every single act of creation of Allah. “Not without purpose did We create heaven and earth and all between! ” [38: as-Sad: 27]. In the context of this purposeful creation, Allah desires to see the entire human life on the foundation of Ibadah. “I have only created Jinns and human beings, that they may offer their Ibadah (to Me).” [51: al-Jariyah: 56] If this purposiveness or goal-orientation does not affect our lives, then stagnation is unavoidable.

Ibadah is for the entire life of a human being. It is critical to our understanding that there are five pillars of Islam – Shahadah (witnessing), Salat (prayer), Zakat, Siyam (fasting) and Hajj. It is on these pillars the Islamic way of life rests. This way of life derives its dynamism from these five pillars. Whenever these five pillars are alienated from the overall context of human life and its purpose, Ibadah is bound to be nothing more than rituals.

Such Ibadah does not carry the touch of Poroshmoni (touchstone). The hue of such Ibadah cannot help the environment to bloom in its full color. One does not hear through such Ibadah the inspiring melody of the Aakhirah-bound life.

The main theme of this article is Taqwa (Allah-consciousness) – a theme that has a triangular connection in terms of our ethical and moral system.

First, Allah has sent the final revelation – the Qur’an – for the guidance of humankind. Hence, the Qur’an is the guidance (Huda’) for us. “This is the Book – in it is guidance sure, without doubt, to those who are (Muttaqoon) Allah-conscious.” [2:al-baqarah:2]. Therefore, the Qur’an is not merely for accumulating bits of rewards (thawab), but for using as comprehensive guidance for human life and for solving the problems in our Aakhirah-bound life in this world. But to make use of the Qur’an as guidance, one needs some basic capital, and that capital is Taqwa (Allah-consciousness). That is why the Qur’an is the guidance, but effectively only for those who are Muttoqoon (Allah-conscious).

Secondly, Allah has not only revealed to us His expectation about us, but He has also informed us about how to fulfill His expectation. It is for this reason Allah has not only required a minimum level of Taqwa, but also has shown us the way to attain and improve our Taqwa. The five pillars of Islam have five distinctive, but complementary roles. Achieving Taqwa is intimately related to one of those five pillars: Siyam (fasting). “O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may attain Taqwa (Allah-consciousness).” [2:al-Baqarah:183]

Thirdly, As fasting is not merely a ritual, attaining Taqwa is not also a pursuit without a purpose. Thus, the third of the triangular link of ethical/moral system is the special month of Ramadan, which Allah has designated for the prescribed month of fasting. The significance of this link has been clearly identified in the Qur’an. “Ramadan is the (month) in which we sent down the Qur’an, as a guide to humankind, also clear (Signs) for guidance and judgment (between right and wrong). Se every one of you who is present (at his home) during that month should spend it in fasting….” [2:al-Baqara:185]

The above-quoted verse helps establish the triangular link. Allah has revealed the Qur’an for our guidance. A basic prerequisite of benefiting from the divine revelation in the Qur’an is a minimum level of Taqwa. As a means and method of attaining Taqwa, Allah has chosen fasting as one of the five pillars of Islam, and He has chosen that very month as the month of fasting which is intimately related to the revelation of the Qur’an.

Therefore, to be a Muslim or to believe in Islam inevitably implies that, upon due inquiry and due diligence, we should accept the Qur’an as a complete, indivisible, final, perfect, and balanced source of guidance for our life and sincerely endeavor to subject our entire life to this source of guidance. Also, to effectively benefit from the Qur’an, we have to have consistently increasing Taqwa. Hence, we should welcome this month of fasting, Ramadan, as a means to attaining and improving our Taqwa.

How fasting enhances Taqwa will be a subject of another article. However, the noble Prophet (s) has clearly and beautifully explained the significance of fasting in numerous Hadith, such as: “Allah has no interest in any person’s abstention from eating and drinking, if that person does not give up lying and dishonest actions” [narrated by Hadhrat Abu Hurrah in Sahih al-Bukhari, Vol. 3, #127]. One should note that the benefit of such avoidance of lying and dishonest actions is not limited to Muslims alone. In another Hadith, we have been warned about the possible ritualization of Salat (prayer) and Siyam (fasting). Hadhrat Abu Hurairah narrated: “There are some people who fast, but their fasting is nothing more than abstention from food, and there are many who pray (at night), but whose praying is no more than being awake at night” [Musnad Ahmad, Vol. 2, #9698].

Unfortunately, in spite of the fact that the teachings of Islam are so unambiguous and that every aspect of Islam has a purpose within a unified and comprehensive way of life, our Muslim identity and life are so deviated. That is why the month of fasting comes and goes in our life, yet the purpose for which Allah has made fasting incumbent in the month of Ramadan – the link between our Ibadah and life, on one hand, and that purpose of fasting, on the other – does not develop. The resulting condition in our individual lives then is reflected in our collective life as well.

As Muslims, not every one of us but, many do fast. However, for even those who fast, it seems that the critical connection between our life and ever-increasing Taqwa rarely is made. Often a gap remains even in the life of those who sincerely and meticulously perform the ritualistic aspects of Ramadan. This gap is in terms of our failure, both at the individual and collective level, to utilize the Qur’an as Huda (guide) in our life and to embrace the month of fasting as a period to build and improve our commitment to take this guide and use it to channel our Aakhirah-bound life to a dynamic, constructive, and practical direction.

The Qur’an has NOT been revealed because people will believe without due diligence and then believe in it and show their reverence by printing it in the form of a decorative artwork, and then wrapping in velvet fabric would place it in an unreachable shelf close to the roof, and occasionally recite without understanding the meaning to search the key to heaven. The real purpose of recitation is to read, learn, and understand that should lead to implementation of the teachings of the Qur’an in our full spectrum of life.

The time that is especially important for us to intimately understand the above-mentioned connection is the month of fasting. It is to materialize and practice the divine guidance we need Taqwa. Yet, most of us are either not aware or caring about the link between fasting and Taqwa. Even many of among us who are conscious of this connection neglect our responsibility to recognize and accept Taqwa as the foundation of building our ENTIRE life in light of the Qur’an. Those who understand the triangular connection can also easily understand the consequence of ignorance about and negligence toward this connection.

In the context of the breakdown of moral and ethical fabric of the contemporary Muslim society, it is important for us to recognize that the solution is intimately related to the functional link between Taqwa and our moral and practical values. There is no hope for our true liberation, both at the individual and the collective level, until we can bridge the gap between our words and action and solve our problem of lack of integrity of purpose and behavior. We need a fundamental overhaul of our values. It is not that we as Muslims are not familiar with such values. However, a great deal of ignorance and misunderstanding exists in regard to the proper place of such values in our life.

It is also a basic failure of those among us who are educated and/or scholars, especially from the religious viewpoint, to present this importance of the value and ethical system to our masses. This is evidenced by the fact that one can observe the contents and focus of the Jumuah Khutbah where so much is mentioned about prayer and other aspects of Islam, but in my life I haven’t heard one Friday sermon emphasizing the importance literacy or developing good relationship with everyone including non-Muslims.

Let us ignore the case of those who are secular (in some cases, anti-religion). Ignorance of or negligence toward religion in general on their part is understandable. In different societies there are many types of people who are secular or even anti-religion. Even in our Muslim societies, there are “secular Muslims” – that is, essentially “anti-religion Muslims.” It is such a ridiculous as well as pathetic situation. But we will deal with this aspect on another occasion.

The reality is that secularism, atheism, agnosticism, nationalism, socialism, or capitalism does not give us such as an effective, balance, comprehensive, and coherent framework of moral and ethical standard that in aggregate is beneficial for us. Some may raise the question, what then is the secret of the dazzling success of the West? Is their ethical foundation and moral values ineffective or useless? We have to analyze these questions at two levels.

At one level we have to deal with those who either are not fanatical against a central role of religion in human life or do not have a strong position on this issue one way or another. They generally have a different perspective about religion. Then there are those who would like to see religion as central to human life, among whom Muslims are supposed to be included. The discussion at the first level is important, but its scope is different. Our focus in this article is the second group of people.

Those who identify themselves as Muslims have a well-defined set of ideals and principles as well as a framework of moral and ethical standard. There is no need for, nor room for blind faith in Islam. Islam doesn’t recognize or dignify blind faith and that is why it educates us in no ambiguous terms that to believe in Islam means that we should embrace Islam based on knowledge and understand and in its totality – that is, its philosophy, vision, values and laws. And if we do accept Islam, we should make a sincere and committed effort to organize our entire life according to Islam. We may have doubts or vacillation about it. Islam fully recognizes our liberty and invites us to the same effect to work toward removing such doubts or vacillation. If such doubts or vacillation cannot be overcome or resolved, why should we accept Islam? What is really then the need to believe in Islam? What is the reason or benefit of such faith and identity? What is the meaning and value of being a Muslim with such doubt, hesitation or ambivalence?

Therefore, we need to be clear and honest to ourselves that those who have such ambivalence about Islam neither they will benefit from Islam, nor will they benefit the Muslims or humanity at large. Let us now briefly discuss the case of those who sincerely believe in Islam.

What is the reason behind the moral breakdown of our society, the majority of which are intimately identified with Islam. What is the explanation of the fragility and decadence of such society?

Whatever views we hold about the Western societies and whether we have any interest or not in engaging ourselves in a comparative analysis, there is a clear criteria for us as Muslims to evaluate our problems, and that criteria is Islam.

Let us ask ourselves a few more pertinent questions? Why our society has become so unstable? Is there any solution of this in Islam? As Muslims are we facilitators or hindrance in this situation? What is the reason behind widespread poverty, deprivation, exploitation and oppression in our society? Is Islam a failure in this case; or, do we have these problems due to Islam; or, is it that it is because of us these problems persist? Why corruption, bribery and violent conflict so rampant in our society? Should we place the blame for these as well on Islam? Should we ignore our worldly problems and cherish our success in the life hereafter by attributing these problems to destiny?

Why the control and authority in our societies in the hands of individuals, parties, or groups that have absolutely no integrity? Is Islam’s teaching unambiguous in these regards? Why the precious infants in various parts of the Muslim world have to die prematurely due to malnutrition or diseases? Why do we still bear the curse of illiteracy? In the context of all these, what really is the power and benefit of our Iman (belief), Amal (action), and Taqwa (Allah-consciousness)? Does Islam then teach us to abandon this world in favor the life hereafter? Do we really expect to represent Islam to the humanity while we are humiliated, subjugated, dependent, or problem-ridden on one hand, and a laughing stock of the world as we seek the aid, recognition, and status from the West? Let us ignore others, but is there really any effective answer from the vast number of pious Muslims – who devoutly perform prayer and fasting – to all these problems?

Only Allah knows as to which month of Ramadan will be the last one in our life. Yet, if we are to deal with the problems mentioned above, it is vitally important that we understand Taqwa’s triangular connection based on the month of Ramadan, fasting, and the Qur’an as the guidance. This connection should help us understand and motivate better that Taqwa, Ramadan, and the Qur’an are not for a ritual-oriented life, but a value-based, action-oriented life for us, which is also for the betterment of the humanity. Let us welcome this blessed month of Ramadan with that spirit and awareness, and channel this Aakhirah-bound life to the desired direction by enhancing our Taqwa that would help us build a dynamic Islamic life.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

My dear brothers and sisters in Islam!

“Bismilláhir Rahmánir Raheem. Wamaa arsalnaaka illaa rahmatal lil-’aalameen!”

The meaning of the verse I have just recited today is: “[O Muhammad!] We sent you not, but as a mercy for all creatures.” [21/al-Ambiya/107]

I will return to this verse shortly. First I would like to take this opportunity to offer my gratitude to Allah for enabling me to be with you and attend this Jumuah prayer. I have travelled a thousand mile from a small rural town in Iowa. Unfortunately, there is no Muslim community in my vicinity. My nearest mosque is 70-80 miles away. So, I am somewhat deprived of the opportunity to regularly attend the prayer. The joy I am getting today from attending this Jumuah prayer and making new acquaintances is of tremendous value and satisfaction to me.

It is in this context I would like to draw attention to the feeling that brings us together – tie and bind our hearts together. What really is it? We can say, well, common faith, belief, heritage and so on. Thinking really deeper into it, we find that essentially it is rooted in the Rahmah (the loving and tender mercy and compassion) of Allah.

And, that is why the verse I have chosen as the theme of this Khutbah identifies Muhammad (s) as “a mercy for all creatures.” In another Qur’anic verse, he has been identified as a “mercy to the believers.”[9/at-Tauba/61] But in the verse I have recited as the theme, Allah has gone one step further, and that is, Muhammad (s) is not just a mercy to the believers, but for the entire creation. And, this essential aspect of Rahmah is the subject matter of this Khutbah. All the things we have learnt about Islam – the laws, regulations, and beliefs, the right kind of belief, the precision in belief, and often time, the details we have to perform, the obligations we have to carry out, are important in Islam. From salat to zakat, from personal relationship to personal conduct and behavior, all these different aspects have their important role in Islam.

Just like in parental relationship with children, there are things children are supposed to do, there are ways the children are expected to behave, and there are family rules, traditions and norms. But, after all, when it comes to parental relationship, it is essentially based on love, compassion, mercy and affection that often override other things. That is why children make mistakes and parents correct them. But then the parents also embrace the children with love and affection.

Knowing Allah is such a task that none of us can accomplish. He is beyond our full comprehension. Indeed, all the things of unseen are beyond our true and complete comprehension. That is why Allah used similitudes or examples to help us develop some appreciation of our relationship with Allah. For example, Allah has said in another Surah:

“My mercy extends to all things.” [7/ al-A'raf/156]

In a Hadith-e-Qudsi, it has been mentioned: “Allah said: ‘My mercy overrides my wrath’”. [Imam Nawawi's Forty Hadith Qudsi, #1] This is fundamentally important because the perception we develop about someone affects our behavior and relationship. If we are more afraid of our parents, we may develop one type of relationship. If we develop the relationship based on love and affection, that would be another way. Of course, there could – and should – be a mix of both.

Often in my own experience I have seen that our perception and knowledge of Allah, especially the way we understand and the way we are presented information and ideas about Him, is primarily how powerful He is in His knowledge and ability to affect our lives here and in the life hereafter. But is that the way Allah wants us to know or perceive Him?

Think about this. In the Qur’an Allah has been identified in many different ways. According to some numeration, there are ninety-nine attributes of Allah mentioned in the Qur’an. But Allah specifically chose two by which we should be remembering Him every time we begin something or every time we take the first step toward something. He does not want us to begin something by remembering Him as the Qahhar or the Jabbar or as this or that. There are only two attributes, derived from the same root, by which Allah wants us to remember every time we take a step in our life.

What are those attributes? They are as we all know contained in “Bismillahir Rahmanir Rahim”: ar-Rahman and ar-Rahim. So out of all the attributes of Allah that we might know or be familiar with, He wants us to remember Him by these two attributes. These attributes, thus, are pivotal to proper perception about Allah. Those who are too harsh on themselves or others ought to know, as the Prophet Muhammad (s) has said: “On the Day of Judgment anyone who would be scrutinized in detail would be ruined.” [Sahih Muslim, #6874].

We don’t have any kind of hope if we are going to be scrutinized in detail in regard to any aspect of us. I do not have any hope, and I am afraid very few of you would have hope that way. What is our hope then?

The Prophet (s) has said: “Nothing would save you on the Day of Judgment, including your good deeds.” [Al-Bukhari; Vol. 8, #470] Imagine! Good deeds would not save even him. What would then save us? It is the Rahmah of Allah. Therefore, let us do our good deeds, let us have our correct faith, and let us perform our obligations to the best we can, but then leave that room for Allah so that His mercy is on our side – the same mercy that brings and binds us together as human beings.

Now, how do we develop an appreciation of the Rahmah of Allah? Again, Allah has used certain examples for us to understand that. In this life, no one shows better and more unconditional love and affection than a mother. Nobody else! All other relationship is somewhat mixed and conditional. When it comes to mother’s love, it comes the closest to understanding the Rahmah of Allah. Is it my understanding? No, my brothers and sisters! This is the understanding we get from the Prophet Muhammad (s). In one of the Hadith [Riyadus Saleheen, #418] it is reported that during one of the gatherings of the companions of the Prophet (s), there was a woman prisoner running anxiously to and fro in search of her missing child. When she found the child, she took it up in her lap, drew it close, and suckled it. The Prophet (s) asked his companions what did they think of that woman? He asked: Do you think this mother could ever throw her child into the fire? The companions replied, O Rasulullah, how can that be, how is that possible?

Stop for a moment and think! There was no logical or intellectual argument here. It is just common sense or understanding as to how can a mother throw her child into the fire. The Prophet (s) then said, if this so, then know that Allah loves His servants more than this mother loves her child. This is my hope! And this is probably your hope too. Do your good deeds. Let me do my good deeds. But with all my imperfections, we have hope because Allah is that much more merciful than we actually perceive and appreciate.

Another illustration has been offered by the Prophet (s) in another narration. [Riyadus Saleheen, #420]. We can’t put any numerical figure on Allah’s mercy. Yet, just for our understanding, if Allah’s mercy is divided into one hundred parts, He has given just one percent of that to His creations. And, this one- percent is what we observe in the way mothers take care of their children. Not just human mothers. It also applies to all mothers in animal kingdom in the way they take care of, defend and nurture their babies. This is one percent of Allah’s mercy! What about then the ninety-nine percent? What is that for? Allah has saved that ninety-nine percent for the Day of Judgment. That is my hope, and that is probably your hope too.

That is why sometimes it bothers me a great deal to see that we as Muslims are always bickering. We often alienate ourselves arguing about this or that, emphasizing this or that, almost always creating more distance among ourselves than trying to bridge the gap. That person is from this madhhab; this person is from that madhhab! This is the way this needs to be done; that is the way that needs to be done! And so on. All these things are important. So, don’t misunderstand me. Those things that the Prophet (s) has taught us to do and the ways those things are to be done, including the way we are supposed to believe – they are all important. But they have their proper, prioritized place in Islam.

In this context, it is very important to understand that Allah has not created us as perfect creatures so that we won’t make any mistake. Human beings are prone to make mistake. The very first human being and his mate are illustrious examples of our imperfection. Therefore, Allah does not want perfection from us. Rather, He expects that from time to time, if we falter or make mistake, we would not follow the path of Shaitan and be arrogant and persistent in our mistake. Rather, we would follow the footsteps of our first parents Adam and Hawa, which is, that we admit and recognize our mistakes, seek forgiveness and make a determined effort not to repeat the mistake again. Indeed, this is so important to Allah that in another Hadith [Riyadus Saleheen, #422], it has been narrated that “Had human beings not committed any sin, He would have replaced this species with another species that would commit sin so that He could forgive them.” So, Allah wants to forgive us and He wants us to feel His mercy in this life and hereafter.

Once again, one should not misunderstand this Hadith as a blanket sanction for committing sins. The emphasis of this Hadith is imperfection of human beings and its connection with Allah’s forgiveness and mercy. Unfortunately, much of the message what we are getting and what we are delivering to others is not this: mercy, love and compassion of Allah. More often we are talking about the power and wrath of Allah and how we should fear Him, than about His Rahmah – His loving sensitivity toward us.

My dear respected brothers and sisters! The closest we can think about how Allah feels toward us is, once again, the mother. It is important to be aware that the word Rahmah is the root of Allah’s two supreme attributes: ar-Rahman and ar-Rahim. In the Qur’an it is beautifully mentioned:

“O mankind! Revere your Rabb, who created you from a single person; created, of like nature, its mate, and from them twain scattered (like seeds) countless men and women; Revere Allah, through whom you demand your mutual (rights) and revere the wombs (that bore you): For Allah ever watches over you.” [4/an-Nisaa/1]

Womb. The Arabic word is Rahm (singular), Arham (plural). This Rahm is so important to Allah that He declared in the Qur’an: “Would you then, … sever your ties of kinship (Arham)? Such are they whom Allah curses so that He defeats them and makes their eyes blind.” [47/Muhammad/22-23] Think about this womb! Allah has brought us to this world through the same reproductive system that has been named Rahm derived from the same root from which two supreme attributes of Allah are also derived. It then make sense when Allah says “My mercy extends to all things.”

I am a father. So are many of you. As fathers we love our children – we love them a great deal. But we can’t bear children. After Adam and Hawa, who were created by Allah directly, there was only one person we know who was created without both parents: the Prophet Isa, the son of Mariam (a). But he also did not come through a father, rather through a mother. Therefore, anyone who comes to this world comes through the mercy and love of Allah.

Now think about this. Any relationship based on fear is different than a relationship that is based on love and affection. Whenever fear is gone, we tend to act differently. If there is no fear, our attitude becomes different. But love and affection are like a magnet. Fear repels. Fear does not draw people or their hearts closer, but love and affection do. Imbued with the spirit of love and affection you think about whether you are doing anything that would hurt the feeling of the person who cares about you and loves you. It’s a completely different feeling. And, that is why I personally feel that it is very important that our understanding of Allah should be based on just the way He wants.

It is not that He is not al-Qahhar; He is. It is not that He is not al-Jabbar; He is. But Allah Himself wants us to perceive and remember Him differently. In Surah al-Fatiha, the one we recite in every unit of prayer, it is pointed out in a very balanced manner that Allah is the Rabb of the universe. He is ar-Rahman and ar-Rahim. But that does not mean that you should be carried away thinking that you do not have any accountability and you can get by without following the guidance and commandments of Allah. This is so because He is also the Master of the Day of Judgment. So, here love in a balanced way is guiding us toward a balanced life. But again, all these things begin with the mercy and compassion of Allah.

So let our hearts be filled with more Rahmah so that our family bonds can be better and stronger. So when we hug our children or give them a kiss, when we embrace or hold them, when we pass our hands over their head, it is nothing less than Allah’s Rahmah flowing through us. We have to believe that because we are the instruments of Allah’s love in this life. In our da’wah and message, we also have to deliver this message of love.

Proper understanding of this aspect of Allah has deeper implications for us as individuals and as communities. Once touched by the Rahmah of Allah, our personality is transformed. We, then, cannot but have positive effects on our relationship at the family level. It would also be reflected in society’s political and economic dimension. Our relationship with neighbors, Muslims or non-Muslims, individuals or nations, would also be positively transformed. From domestic violence to political leadership, from social responsibility to economic development, from conflict resolution to interfaith relations, the implication of assimilating the message of Rahmah in our life is so pervasive.

The love of Allah should be magnetic bond between us preventing us from disobeying Him and motivating us to obey Him. If we falter, however badly, we always have hope for His mercy, forgiveness and love through our humility, submission and repentance. It is His Rahmah that is going to save us, not anything else, even though we have to have right belief, and proper and adequate good deeds. But Allah’s Rahmah is ultimately what we need. Let us be the conduit of divine love and mercy.

Therefore, I have to say that the FIRST WORD in our understanding of Allah is Rahmah. The LAST WORD in understanding Him is also Rahmah!

[du'á in Arabic]

Ameen. Aqeemus Salaah!

* Based on the latest Friday Khutbah delivered on 10/16/98 at the MCC, Silver Spring, Maryland; The author is a former editor of NABIC Newsletter and a faculty at Upper Iowa University.