E:\E\ISLAMICUS\2021\No. 2\Islamâ•Žs Rahmah (Compassion) as applied.pmd Hamdard Islamicus Vol. XLIV, No. 2 9 ISLAM’S RA×MAH (COMPASSION) AS APPLIED BY ×AÖRAT MU×AMMAD RASÕLULLAH KHÓTAM UN NABIYYÊN ØALLALLÓHU ‘ALAIHI WA ‘ALÓ ÓLIHI WA AØ×ÓBIHI WA ØALLAM DR. THAMAEEM USHAMA International Institute of Islamic Thought and Civilization International Islamic University Malaysia, Malaysia Email: ushama_thameem@yahoo.co.uk Received on 16-02-2021 Accepted on: 01-06-2021 Abstract This paper deals with raÍmah (compassion and mercy) as practised by Prophet ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam as an example for humanity that inspired his companions and was admired by others during his governance. Qualitative content analysis1 is applied to the traditional discourse on the subject using the text of The Holy Qur’Én and its revered exegetes, and samples were taken from the ×adÊth corpus. The Biography of the Prophet ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa‘alÉ Ólihi wa AÎÍÉbihi wa Øallam finds its relevance to the contemporary context and the need of the hour. It studies the meaning of raÍmah according to Muslim lexicographers and its English equivalent, “compassion.” RaÍmah as ‘IbÉd al-RaÍmÉn is examined as the Prophet’s (Øal Allah-u-‘alaihe wa sallam) extension of Allah’s compassion and mercy for all creatures, emphasizing its need for peaceful coexistence and societal harmony. Examples of the Prophet’s (Øal Allah-u-‘alaihe wa sallam) governance concerning raÍmah’s application to hypocrites, Jews, pagans, women, slaves, servants, animals, enemies, and prisoners of war. Key Words: Compassion, ‘IbÉd al-RaÍmÉn, Mercy, Peace, RaÍmatun li’l-‘ÓlamÊn 1. Introduction Islam’s way of life is founded on revealed guidance from our Creator and Sustainer, Omnipotent, Omnipresent and Omniscient. Even so, Muslims face unprecedented trials as the global media vests 10 Islam’s RaÍmah (Compassion) as applied ... itself in fabrications regarding Islam. Many untruths are presented that ascribe intolerance and excess to Muslims who, according to propagandists, lack grace and compassion. However, the truth is that Islam unreservedly represents universal peace and harmony embodied in the divine concept of raÍmah, a notion that refers to compassion, grace, mercy and benevolence. Misunderstandings or misperceptions allow Islam’s enemies to speculate on Islamic doctrines and present Muslims as harsh, inflexible, inhuman, excessive, and opponents of peace. However, nothing could be further from the truth. Moreover, Islam’s contributions to civilizational development often remain unexplored and unacknowledged. Its history has been deliberately reduced to back-seat status if not entirely ignored by mainstream media and state-sponsored educational venues. The worldview of authentic Islam rests on cosmological truths. They are everlastingly suitable for all humankind. Therefore, it is essential to study raÍmah as enshrined in scripture and the example of Prophet (Øal Allah-u-‘alaihe wa sallam) to understand Islam’s exact way of life. We launch this discourse by analyzing the term to demonstrate the extent to which Islam commands and upholds it. We first present raÍmah’s meaning according to Muslim lexicographers and exegetes. Then we look at the definition of ‘compassion’ in English dictionaries. We then discuss how Prophet ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam understood, advocated and implemented compassion with profound integrity since his age served as an example for his followers, from generation to generation. 2. The Meaning of RaÍmah To comprehend the term used in The Holy Qur’Én, it is imperative to analyse its meaning based on authentic linguistic and lexical sources. According to Ibn FÉris, al-RÉzÊ and al-FayrËzÉbÉdÊ (RaÍmat Allah ‘alaihim), raÍmah derives from the word, ‘ra-Ía- mÊm’, which means mildness, gentleness, forgiveness, softness, love and affection.2 Similarly, Ibn ManÐËr (RaÍmat Allah ‘alaih) expressed the same connotations in his LisÉn al-‘Arab, a well-known authentic dictionary.3 Al-RÉghib al-IÎfahÉnÊ (RaÍmat Allah ‘alaih) wrote that raÍmah comes from the root word, raÍima, which means ‘mother’s womb’.4 It extends love and compassion by emphasizing iÍsÉn (best Hamdard Islamicus Vol. XLIV, No. 2 11 attitude) towards the blessed. Thus, if raÍmah descends from Allah Almighty, it means the granting of His pleasure and grace. According to Hans Wehr’s dictionary, raÍmah’s contextual amalgam merges pity, compassion, human understanding, sympathy, kindness and mercy.5 In this paper, raÍmah is used with these cited implications. 3. The Meaning of Compassion in English It is defined as follows: Sympathetic pity and concern for the suffering and misfortune of others6 A strong feeling of sympathy and sadness for others’ suffering or bad luck with a desire to help7 Sympathetic consciousness of others’ distress, together with a desire to alleviate their suffering8 It is a feeling of deep sympathy and sorrow for another who is stricken by misfortune, accompanied by a strong desire to alleviate the suffering.9 If someone shows kindness, caring, and a willingness to help others, they show compassion.10 4. RaÍmah in The Holy Qur’Én The Holy Qur’Én contains several verses in which raÍmah and its derivatives are used. We begin with SËrah al-FÉtiÍah’s use of ‘al-RaÍmÉn al-RaÍÊm’.11 Both al-raÍmÉn and al-raÍÊm are derived as nouns taken from the word raÍima (to have mercy, to be compassionate), and both have the sense of ‘one who has mercy.’12 According to Ibn ‘AbbÉs (RaÌi Allah ‘anhu) “al-raÍmÉn al-raÍÊm” means: The One Who feels compassion (al-raqÊq), the One Who treats gently (al-rafÊq) whomever He wishes to be Merciful towards, and Who is remote and stern towards whomever He wishes to be harsh with.13 12 Islam’s RaÍmah (Compassion) as applied ... Al-raÍmÉn denotes mercy for all creatures. Al-raÍÊm represents mercy for believers.14 Thus Allah Almighty, as al-raÍmÉn , has mercy for all creatures; whereas, as al-raÍÊm indicates specific compassion directed towards some creatures in every estate or some, either in this world or the next or in both.15 Yusuf Ali (RaÍmat Allah ‘alaih) translates the verse 2 of SËrah al-FÉtiÍah “al-RaÍmÉn al-RaÍÊm” as “most gracious and most merciful”16. Maududi (RaÍmat Allah ‘alaih) interprets it as “the All- Compassionate and All-Merciful.”17 QuÏb (RaÍmat Allah ‘alaih) interprets it as “the Compassionate, the Merciful.” He says: “Both attributes encompass all meanings and aspects of mercy and compassion and epitomize mercy as God Almighty’s property. Both define the link between the Lord as Creator and His creation. It is a link based entirely on love, peace, reassurance, and care, inspiring a spontaneous feeling of gratitude and praise towards God... Unlike Greek mythology or the Old Testament (Gen 4: 1112), Islam does not depict God as an enemy who pursues man with a relentless vengeance or plots and schemes against His creation with spite and vindictiveness.”18 Therefore, based on these examples, we assert that, according to Islam, Allah Almighty is undoubtedly compassionate and merciful and not a vengeful enemy of human beings. 5. ÑIbÉd al-RaÍmÉn (Servants of the Most Compassionate) The Holy Qur’Én contains a verse on ‘IbÉd al-RaÍmÉn in al-FurqÉn: The servants of the RaÍmÉn (the All-Merciful, Allah) are those who walk on the earth humbly, and when the ignorant people speak to them, they reply peacefully.19 QuÏb (RaÍmat Allah ‘alaih) interprets this as follows: “... ‘True servants’ walk gently, without affectation, pretension, or any display of arrogance. Like every movement, walking is an expression of one’s personality and feelings. A serious, reassured, and sound character Hamdard Islamicus Vol. XLIV, No. 2 13 demonstrates itself through its gait. A person of this type walks with an air of seriousness and reassurance, reflecting the clarity of purpose and strength.20 Hence, faithful servants of mercy and compassion do not trouble themselves with criticisms, condemnations, calumny, derogations, absurdities, follies and stupidities. On the contrary, they apply peaceful, dignified, respectful and solemn approaches to their interactions, conversations, discussions and negotiations irrespective of whether they address friends or foes or believers, the rude and arrogant, or followers of irrational or superstitious belief systems, faiths or cultures. Neither do they waste time and energy on futile argument and controversy? Hence: “when the ignorant people speak to them, they reply peacefully.”21 However, this is not a sign of weakness. Humility is politeness. Dignity does not permit any waste of time and energy over what is unbecoming of the honourable.22 This verse conveys the message that humility manifests itself in two ways: 1. To those in search of knowledge, they give what they have as recipients have the capacity to assimilate. 2. To those who wish to dispute, they do not speak harshly but say, “Peace!” Which is to say, ‘May it be well with you, may you repent and be better; or ‘May Allah give me peace from such wrangling’; or ‘Peace and Good-bye: let me leave you’.23 The characteristic gait of a faithful servant of the Most Merciful shows character and personality with humble dignity that demonstrates gentle nobility instead of arrogant pride. Hence, they are easily recognized as good-natured persons who will not commit mischief.24 Servants of the Most Merciful do not countenance vengeance when dealing with ignorant or uninformed people who behave rudely or insolently. They simply wish them ‘peace’ and turn away. The Holy Qur’Én’s use of raÍmah also obliges Allah’s servants to show mercy, compassion and grace for everyone without regard for vain imaginations or fabricated dogma, myth, superstition and groundless fancy. Thus, compassion for all is a Qur’Énic dictum and takes priority in Islam for the furtherance of peace for humankind. 14 Islam’s RaÍmah (Compassion) as applied ... 6. RaÍmah in ×adÊth Literature Numerous Traditions mention raÍmah. We cite only a few to emphasize the significance of compassion for all others as a central Islamic doctrine. Abu Huraira (RaÌi Allah ‘anhu) reported it was said to Allah’s Messenger (Øal Allah-u-‘alaihe wa sallam) : Invoke curse upon the polytheists, whereupon he said: ‘I have not been sent as the invoker of curses; rather, but I have been sent was sent as a mercy.’25 The Messenger (Øal Allah-u-‘alaihe wa sallam) said: “The people of Jannah will be of three kinds: A just successful ruler, a man who shows mercy to his relatives and a pious believer who has a large family and refrains from begging.”26 The Messenger (Øal Allah-u-‘alaihe wa sallam) said: “The merciful are shown mercy by Ar-RaÍmÉn . Therefore, be merciful on the earth, and you will be shown mercy from Who is above the heavens…”27 Allah’s Messenger (Øal Allah-u-‘alaihe wa sallam) said: “He is not one of us who does not have mercy upon our young, nor knows the honour of our elders.”28 Allah’s Messenger (Øal Allah-u-‘alaihe wa sallam) said, “Allah will not be Merciful to those who are not merciful to mankind.”29 Allah’s Messenger (Øal Allah-u-‘alaihe wa sallam) said, “You see the believers as regards their being merciful among themselves, showing love among themselves, and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.”30 JÉbir bin ‘AbdullÉh (RaÌi Allah ‘anhu) narrated that the Messenger (Øal Allah-u-‘alaihe wa sallam) said: “Whoever Hamdard Islamicus Vol. XLIV, No. 2 15 does not show mercy to the people, Allah will not show mercy to him.”31 7. Compassion of ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam for All Relations of ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam with Makkah’s and Madinah’s residents inspire all to consider him an unparalleled gift to humankind. His life was characterized by love, pity and compassion. The Holy Qur’Én declares, “And We have not sent you but as a mercy for all the worlds.”32 Thus, Allah Almighty sent ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam as raÍmah for all the worlds. He was treasured by all, including competitors and enemies. Even modern writers who do not accept the divine origin of Islam admire him. All objective, balanced and fair-minded historians agree that the conduct and character of ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam were admirable in all situations. The Holy Qur’Én mentions raÍmah thirty-five times when referring to MuslimÊn as well as Mu’minÊn . It is used inclusively for all humankind.33 Allah Almighty had repeatedly demonstrated His mercy for us all by sending prophets and messengers (‘Alaihim As- SalÉm) to guide each nation out of disbelief into righteousness long before ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam arrived. However, ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam was sent as raÍmah for everyone regardless of tribe, ethnicity or race.34 Even Jesus said he was sent only to the Jews.35 According to al-Sha‘rÉwÊ (RaÍmat Allah ‘alaih), everything Islam has produced reveals blessing and compassion for humankind and every living plant, animal and creature, seen and unseen. The ‘way of life’ (Islam), as ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam demonstrated, has principles and methods that regulate all matters of importance and leave nothing unguided, however large or small. 16 Islam’s RaÍmah (Compassion) as applied ... Thus, ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam delivered mercy and compassion for all realms and all people: believers, non-believers, Christians, Jews and polytheists.36 Allah’s grace is for all people, including unbelievers. Ever since the Prophet’s advent, Allah Almighty has not prescribed immediate punishment for the wrongs committed by his followers; punishment such as what happened to the people of ThamËd, ‘Ód, Fir‘awn, or LËÏ.37 ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam was sent to educate and guide humanity from darkness into spiritual light as “mercy for all the worlds.”38 Muslim exegetes say the merciful compassion mentioned in this verse does not refer exclusively to his companions or followers but all people.39 Thus, his personality and example stand as a guiding light for all nations because his universal qualities transcend time and space. The Holy Qur’Én states, “There is indeed a good model for you in the Messenger of Allah - for the one who has hope in Allah and the Last Day, and remembers Allah profusely.”40 Ibn KathÊr (RaÍmat Allah ‘alaih) wrote that those who accept ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam as the Messenger of Allah would obtain sufficient success to enjoy their lives in this world and the next. On the other hand, whoever denies or denounces ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam and Revelation will be degraded here and hereafter.41 The Holy Qur’Én confirms this, saying, “Have you not seen those who adopted disbelief in exchange of Allah’s favour and caused their people to disembark at a land of total destruction, (which is) the Jahannam. They shall enter it, and it is an evil place to dwell.”42 Al-ÙabarÊ (RaÍmat Allah ‘alaih) is of the view that there are divergent and contrasting opinions among ahl al- ta’wÊl (scholars of exposition) regarding this verse. Some agree with Ibn’ AbbÉs (RaÌi Allah ‘anhu) that verse 107 of al-Anbiy ’ reflects commission of ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam as a ‘mercy to all’; whereas others agree with Ibn Zayd (RaÍmat Allah ‘alaih) who contended he was sent as mercy only for Believers.43 ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam was sent as a mercy for his Hamdard Islamicus Vol. XLIV, No. 2 17 people and all humankind that is yet to come. According to QuÏb (RaÍmat Allah ‘alaih): ... The message of ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam was a manifestation of grace to his people and humanity at large. The principles he laid down sounded strange at first because humanity was then far removed from a genuinely good practical and spiritual life. After the Revelation of Islam’s message, humanity drew gradually closer to these principles, which then started to sound familiar, acceptable and easy to implement... Numerous aspects confirm that message of ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam was a manifestation of divine grace for all of humanity ... including those who did not believe in him. All humanity has been influenced, willingly or unwillingly, knowingly or unknowingly, by the code of living he outlined. This grace continues to be available in plenty for anyone who wishes to benefit from it.44 Today, humanity urgently needs this grace. Nevertheless, most remain in a confusing maze of materialism, endless war, and a meaningless spiritual void. According to Maududi (RaÍmat Allah ‘alaih), al-AnbiyÉ’ verse 107, which says: “We have sent you only as a blessing for the people of the world,” means that ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam was sent as a blessing and mercy from Allah Almighty to the entire world. He (Øal Allah-u-‘alaihe wa sallam) aroused a neglectful world from the heedlessness of criteria that separate truth and falsehood; thus also warned all of us of impending ruin and clarified the path to salvation. Disbelievers in Makkah were duly informed that their view of the Prophet (Øal Allah-u-‘alaihe wa sallam) was in serious error. Indeed, He (Øal Allah-u-‘alaihe wa sallam) was not an affliction or source of distress as they surmised when they claimed that this man has sown seeds of discord among their clans and separated near relatives from each other. On the contrary, they have been told that “O foolish people, you are wrong to presume he 18 Islam’s RaÍmah (Compassion) as applied ... is an affliction for you; he is, in reality, a blessing and mercy of Allah for you.”45 When studying the life of Prophet (Øal Allah-u-‘alaihe wa sallam), we find many examples for his compassion for all regardless of gender, ethnicity or faith. Thus, he secured everyone’s rights and dignity and social status in the famous Charter of Madinah. 8. Compassion for Christians History testifies that the Prophet (Øal Allah-u-‘alaihe wa sallam) was merciful to his companions and others, including hypocrites. However, he also never compelled others to accept Islam, following Allah’s command: “There is no compulsion in Faith.”46 Without respect for other people’s feelings and conscience, it is impossible to apply the principle of raÍmah. The Prophet (Øal Allah-u-‘alaihe wa sallam) granted religious freedom after establishing Madinah’s Islamic State. Muslims, Christians, Jews, and other groups were given guidelines on treating each other with justice to avoid bloodshed. He (Øal Allah-u-‘alaihe wa sallam) provided many examples that could still help us resolve interreligious conflicts and establish and keep peace and harmony. These include his several treaties to ensure peaceful coexistence and security, such as the Peace Treaty of Hudaybiyah, the Treaty of ÙÉ’if, and the Treaty of NajrÉn. The Treaty of NajrÉn declares that Allah Almighty’s security and the pledge of His Prophet (Øal Allah-u-‘alaihe wa sallam) are extended to the Christians of NajrÉn and its surrounding territories for their lives, religion, and property. Therefore, to the present as well as the absent, and others besides, there shall be no interference with the practice of their faith or their observance, nor any change in their rights and privileges, no bishop shall be removed from his bishopric, nor any priest from his priesthood, nor any monk from his monastery, and they shall continue to enjoy everything great and small as heretofore, no image or cross shall be destroyed, they shall not oppress or be oppressed; they shall not practice the rights of blood vengeance as in the Days of Ignorance, nor shall they be required to furnish provisions for the troops.47,48 Likewise, other Prophetic Traditions also refer to the compassion of Prophet (Øal Allah-u-‘alaihe wa sallam) towards non-Muslims, Hamdard Islamicus Vol. XLIV, No. 2 19 particularly Christians. One example concerns ThumÉma ibn UthÉl (RaÌi Allah ‘anhu) who (before embracing Islam) had killed some Companions and even attempted to assassinate the Prophet (Øal Allah-u-‘alaihe wa sallam). When he was captured and brought to Madinah, he was tied to a pillar in the mosque of Prophet (Øal Allah- u-‘alaihe wa sallam). When the Prophet (Øal Allah-u-‘alaihe wa sallam) learned this, he ordered Muslims to treat him well and told his own family to bring him food. After three days, ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam forgave him and set him free. Overtaken by this mercy, ThumÉma (RaÌi Allah ‘anhu) embraced Islam. Thus, the compassion of Prophet (Øal Allah-u-‘alaihe wa sallam) transformed a fierce persecutor into a devoted servant of Allah Almighty.49 Man, as khalÊfah (vicegerent of Allah on earth), receives Allah’s mercy daily. Both The Holy Qur’Én and ×adÊth emphasize that believers should extend this mercy to others. The Prophet (Øal Allah- u-‘alaihe wa sallam) said: “Allah will not be merciful to those who are not merciful to mankind.”50 It explicitly means ‘without discrimination’, the lesson being that mercy is fundamental to Islam. If all Muslims correctly understood and practised this, then non- Muslims, religious and non-religious, would be better disposed towards Islam and peaceful coexistence. If compassion and mercy became viral, then plots, conspiracies, quarrels and wars would more likely than not be ameliorated. May the world realise that it needs empathy more than anything else. The Rightly-Guided Caliphs (Al-KhulafÉ-ur RÉshidËn) showed compassion and tolerance towards non-Muslims while ruling a multi- religious society. For example, during the rule of ‘Umar ibn al- KhaÏÏÉb (RaÌi Allah ‘anhu), a Christian lady from Egypt complained to him about ‘Amr ibn al-‘ÓÎ (RaÌi Allah ‘anhu), who had annexed a part of her house to build an extension for a mosque. On hearing this, he offered to buy her home at double the market price to preserve the mosque intact, but she declined. Without anger or resentment, the Caliph ordered the demolition of the new masjid annexe and rebuilt her entire house.51 This remarkable example demonstrates the compassionate reversal of injustice and shows how leaders should respond to citizens for the sake of social peace and harmony. 20 Islam’s RaÍmah (Compassion) as applied ... 9. Compassion for Jews A Jewish funeral procession once passed ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam , so he stopped and paid respect. Then, when challenged by a companion, he said: “Is he not a human being?”52 Review now Madinah’s Constitution that accepted and recognized religions other than Islam in the Arabian Peninsula. It has a specific clause identifying Jews as a religious group: “The Jews have their religion and believers have theirs.”53 This passage reflects the early attitude of nascent Islam.54 The Prophet (Øal Allah- u-‘alaihe wa sallam) implemented the constitution and never imposed any ruling that forced disbelievers to accept Islam: Ibn ‘AbbÉs (RaÌi Allah ‘anhu) said: “When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When BanË an-NaÌÊr were expelled (from Arabia), there were some children of the AnÎÉr (Helpers) among them. They said: We shall not leave our children. So, Allah the Exalted revealed, “There is no compulsion in Faith. The correct way has become distinct from the erroneous.”55 The Charter of Prophet (Øal Allah-u-‘alaihe wa sallam) assured Jews of their rights as citizens on par with other believers. He declared: “Whosoever of the Jews follows us shall have aid and succour; they shall not be injured, nor any enemy be aided against them.”56 His compassion for non-Muslims during his administration was exceptional. One Jewish woman intended to kill him with a roasted sheep laced with poison. The Prophet (Øal Allah-u-‘alaihe wa sallam) came to know that his companions (RaÌi Allah ‘anhum) proposed to kill her on hearing it. However, the Prophet (Øal Allah- u-‘alaihe wa sallam) forgave her. (ØaÍiÍ BukhÉrÊ: 5777) ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam displayed the utmost compassion for non-Muslims and did not practice segregation but was wholly righteous in all his transactions and relations. As head of state, he Hamdard Islamicus Vol. XLIV, No. 2 21 visited a sick Jewish boy and invited him to Islam. His visit reflected his loving compassion, and the child consequently converted. (ØaÍiÍ BukhÉrÊ: 1356) Several Jewish groups lived in Madinah—BanË QainuqÉ‘, BanË al-NaÌÊr and BanË QurayÐah—who provoked and caused much harm to Muslims. The most mischievous was the QainuqÉ‘, experts in goldsmithing, blacksmithing, household instruments and weapons manufacture. They had 700 warriors and were the most audacious Jews in Arabia and the first to breach their covenant of non-aggression with the Prophet (Øal Allah-u-‘alaihe wa sallam). Ill-mannered and unbearable, their mischief included jeering and intimidating Muslim women physically in the bazaars. Matters worsened, and ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam gathered them in assembly. He asked them to be sensible and decent, cautioning them against further transgressions. (Sinan Abu dawood: 3001) 10. Compassion for Pagans Even though pagans had done terrible harm to Muslims for years, ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam showed compassion for them. When the Prophet ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam ordered bodies of infidels killed in battle to be thrown into a pit, the body of ‘Utbah was dragged there. On seeing him, the face of his son, AbË ×udhayfah (RaÌi Allah ‘anhu), a Muslim, turned pale with sorrow. The Prophet ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam took compassion on him, after which AbË ×udhayfah (RaÌi Allah ‘anhu) said he did not question either command or fate. He knew his father was a man of forbearance and virtue and had hoped these qualities would lead him to embrace Islam. ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam blessed AbË ×udhayfah (RaÌi Allah ‘anhu) and spoke to him words of kindness.57 The Prophet (Øal Allah-u-‘alaihe wa sallam) had high regard and secured the most incredible security levels for every non-Muslim who paid the jizyah. It was prohibited to kill anyone holding a treaty with the nascent Muslim State. 22 Islam’s RaÍmah (Compassion) as applied ... Narrated ‘AbdullÉh bin ‘Amr (RaÌi Allah ‘anhu): The Prophet (Øal Allah-u-‘alaihe wa sallam) said, “Whoever killed a person having a treaty with the Muslims, shall not smell the smell of Paradise though its smell is perceived from a distance of forty years.”58 AsmÉ’ binti AbÊ Bakr (RaÌi Allah ‘anha) was Muslim, but her mother a polytheist. AsmÉ’ (RaÌi Allah ‘anha) asked the Prophet (Øal Allah-u-‘alaihe wa sallam) how to deal with her. The Prophet (Øal Allah-u-‘alaihe wa sallam) had great respect for his own mother and asked AsmÉ’ (RaÌi Allah ‘anha) to treat her mother with respect and compassion.59 The Tradition states the following: Narrated AsmÉ’ bint AbÊ Bakr (RaÌi Allah ‘anha): My mother came to me during lifetime of Allah’s (Øal Allah- u-‘alaihe wa sallam), and she was a pagan. I said to Allah’s Messenger (Øal Allah-u-‘alaihe wa sallam) (seeking his verdict), “My mother has come to me, and she desires to receive a reward from me. Shall I keep good relations with her?” The Prophet (Øal Allah-u-‘alaihe wa sallam) said, “Yes, keep a good relation with her.”60 11. Compassion for Hypocrites The Prophet (Øal Allah-u-‘alaihe wa sallam) was also kind and compassionate to hypocrites. Many examples were recorded. Muslim narrates that ThaqÊf were allies of BanË ‘Uqail, and ThaqÊf captured two of the Companions of Allah’s Messenger (Øal Allah-u-‘alaihe wa sallam). And the Companions of the Messenger of Allah (Øal Allah-u-‘alaihe wa sallam) captured a man from BanË ‘Uqail, and along with him, they caught (the camel) Al-AÌbÉ’. The Messenger (Øal Allah-u-‘alaihe wa sallam) passed by him when he was in chains. He said: ‘O Muhammad!’ So, he came to him and said: ‘What is the matter with you?’ He said: ‘Why did you capture me, and why did you capture the one who precedes the pilgrims (the camel)?’ He said: ‘I captured you because of the wrongdoing of your allies, ThaqÊf.’ Then he turned away, and he called out to him, saying: ‘O MuÍammad!’ The Messenger of Allah (Øal Allah-u-‘alaihe wa sallam) was compassionate and kind, so he came back to him Hamdard Islamicus Vol. XLIV, No. 2 23 and said: ‘What is the matter with you?’ He said: ‘I am a Muslim.’ He said: ‘If you had said that when you were still in control of your affairs, you would have gained every success.’ Then he turned away, and he called him, saying: ‘O MuÍammad! O, MuÍammad!’ He came to him and said: ‘What is the matter with you?’ He said: ‘I am hungry, feed me, and I am thirsty, give me to drink.’ He said: ‘That is what you need,’ and he ransomed him for the two Muslims.61 The Prophet (Øal Allah-u-‘alaihe wa sallam) could have taken revenge but always showed similar respect and compassion for his enemies, forever sympathizing with their distress. Although a certain man who had pestered him was from BanË ‘Uqail, each time, the Prophet (Øal Allah-u-‘alaihe wa sallam) answered his questions with humility and responded by saying, “these are your rights.”62 Once, the Prophet (Øal Allah-u-‘alaihe wa sallam) ordered ‘AlÊ, AbË Marthad and al-Zubayr (RaÌi Allah ‘anhum) to go to Rawdat Khakh, where a polytheist woman carried a letter from ×ÉÏib ibn AbÊ Balta‘ah (RaÌi Allah ‘anhu), a Muslim, to her compatriots in Makkah. They found her riding a camel and asked for the note. When she said she did not have it, they made her camel kneel and searched but did not find it. They insisted, saying she would be stripped naked if need be. She gave in. They brought it to the Prophet (Øal Allah-u-‘alaihe wa sallam). On hearing this, ‘Umar (RaÌi Allah ‘anhu) said ×ÉÏib (RaÌi Allah ‘anhu) had committed treason and should be beheaded. Instead, the Prophet ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam asked ×ÉÏib (RaÌi Allah ‘anhu) to explain why he did it. ×ÉÏib (RaÌi Allah ‘anhu) replied by saying he did not intend to give up his belief in Allah Almighty and His Prophet (Øal Allah-u-‘alaihe wa sallam) but merely wanted influence among Makkans so his descendants and property might be protected. He did not do this out of disbelief nor apostasy. The Prophet (Øal Allah-u-‘alaihe wa sallam) said ×ÉÏib (RaÌi Allah ‘anhu) spoke the truth and advised his companions not to speak ill of him or do him harm. Hearing this, ‘Umar (RaÌi Allah ‘anhu) said, “He has betrayed Allah, his Prophet (Øal Allah-u-‘alaihe wa sallam) and the faithful believers. Let me cut off his neck!” The Prophet (Øal Allah-u-‘alaihe wa sallam) said, “Is he not one of the Badr warriors? May be Allah looked at the Badr warriors and said, ‘Do whatever you like, as I have granted Paradise to you’, or said, ‘I have forgiven you.” On 24 Islam’s RaÍmah (Compassion) as applied ... hearing this, tears came out of ‘Umar’s eyes, and he said, “Allah and His Messenger (Øal Allah-u-‘alaihe wa sallam) know better.”63 ‘Umar (RaÌi Allah ‘anhu) had insisted on killing ×ÉÏib (RaÌi Allah ‘anhu) for treason, but the Prophet (Øal Allah-u-‘alaihe wa sallam) did not allow it out of mercy. If the Prophet (Øal Allah-u- ‘alaihe wa sallam) forgave betrayal, why can’t people forgive others for lesser offences committed in our age? 12. Compassion for Women Islam promoted a unique culture regarding women and their empowerment. Pre-Islamic Arab society was known for its unkind, non-compassionate attitude towards women, whom Arabs neither honoured nor held in high regard. Female infants meant shame to these barbarians and were often buried alive because Arabs thought women were inferior to men. Islam respects women on par with men. The Prophet (Øal Allah-u-‘alaihe wa sallam) rejected the social order of the JÉhiliyyah and treated women with the utmost kindness and affection. AbË Huraira (RaÌi Allah ‘anhu) reported Allah’s Apostle (Øal Allah-u-‘alaihe wa sallam) as saying: He who believes in Allah and the Hereafter if he witnesses any matter he should talk in good terms about it or keep quiet. Act kindly towards a woman, for a woman is created from a rib, and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it, and if you leave it, its crookedness will remain there. So, act kindly towards women.64 The Traditions of Prophet (Øal Allah-u-‘alaihe wa sallam) demonstrate that men should avoid forcing women into doing things surpassing their capacity and strength. Women should be treated softly, respectfully, and with compassion and mercy. Their dignified roles as wife and mother are highly esteemed, and they are not regarded as mere reproductive factories. The compassionate concern of Prophet (Øal Allah-u-‘alaihe wa sallam) for women inspired their merciful empowerment in Islamic society, unlike other civilizations, where women were/are treated as mere instruments of sexual pleasure. For example, Hindu civilization Hamdard Islamicus Vol. XLIV, No. 2 25 treated women as slaves and sacrificed wives alive (suttee) at their husband’s funerals in orthodox families. Women had not been honoured in Makkah, but after migration to Madinah, their status improved because the Prophet (Øal Allah-u-‘alaihe wa sallam) established their rights. 13. Compassion for Slaves and Servants Class differences were marked in pagan Arabia, and the poor were subjected to ill-treatment and discrimination as in most societies. Slavery was common, and humans were sold like merchandise. Slaves and servants were often deprived of life’s necessities, including healthy food and modest clothing. They were exposed to suffering and torture due to the arrogant belief that they were inferior subordinates. All such things were standard practice before the advent of Islam. The Revelation’s man of compassion and mercy showed kind and generous treatment for slaves, servants and labourers. JÉbir ibn ‘AbdullÉh (RaÌi Allah ‘anhu) reported the following: “The Prophet (Øal Allah-u-‘alaihe wa sallam) advised that slaves should be well-treated. He said, “Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.”65 Islam also disallows vengeance. The Prophet (Øal Allah-u-‘alaihe wa sallam) never took revenge on anyone, and he never beat anyone. ‘Ó’ishah (RaÌi Allah ‘anhÉ) reported: The Messenger of Allah (Øal Allah-u-‘alaihe wa sallam) never hit anything with his hand, neither a servant nor a woman, but of course, he did fight in the Cause of Allah. He never took revenge upon anyone for the wrong done to him, but of course, he exacted retribution for the sake of Allah in the case the Injunctions of Allah about unlawful acts were violated.66 14. Compassion for Animals Indeed, there is a relation between compassion for animals and goodness of character. The Holy Qur’Én declares Prophet (Øal Allah- 26 Islam’s RaÍmah (Compassion) as applied ... u-‘alaihe wa sallam) is merciful for humanity and all creatures. We refer to instances where he took great care of animals and warned people not to torture or ill-treat them. He prohibited his companions from keeping animals hungry or thirsty. Neither should animals be disturbed nor overburdened or troubled. Putting animals at ease is considered a meritorious deed that brings us closer to Allah Almighty. AbË Hurairah (RaÌi Allah ‘anhu) reported the following on the authority of the Prophet (Øal Allah-u-‘alaihe wa sallam): A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst, and came out. Meanwhile, he saw a dog panting and licking mud because of excessive thirst. He said to himself, “This dog is suffering from thirst as I did.” So, he went down the well again and filled his shoe with water and watered it. Allah thanked him for that deed and forgave him. The people said, “O Allah’s Messenger (Øal Allah-u- ‘alaihe wa sallam)! Is there a reward for us in serving the animals?” He replied: “Yes, there is a reward for serving any animate (living being).”67 Suppose this is the type of mercy Islam promotes, even for a dog. Why are some compassionate, merciful Muslims who work for the betterment of humankind is suspected and allegedly blamed for merciless terrorism in some countries? Something is amiss. Islam never permits atrocity. Instead, Muslims must be compassionate and merciful. ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam made efforts also to stop cruel customs and practices such as cutting a horse’s tail and mane, branding animals or keeping horses saddled. He once said a woman would dwell in hellfire for mistreating a cat: Narrated by ‘AbdullÉh ibn ‘Umar (RaÌi Allah‘anhu): Allah’s Messenger (Øal Allah-u-‘alaihe wa sallam) said: “A lady was punished because of a cat which she had imprisoned till it died. She entered the (Hell) Fire because of it, for she neither gave it food nor water as she had imprisoned it nor set it free to eat from the vermin of the earth.”68 Hamdard Islamicus Vol. XLIV, No. 2 27 On another occasion, he (Øal Allah-u-‘alaihe wa sallam) said a prostitute who gave water to a thirsty dog would be forgiven for this act of hers.69 Such examples show the Prophet’s gentleness and kindness for animals. Indeed, as Muslims regard him as a role model, they should act accordingly. Moreover, the Prophet (Øal Allah-u-‘alaihe wa sallam) did not allow for unnecessary suffering when animals were slaughtered for food. Specific criteria for the slaughter were set out; only the sharpest knives were used to cause minimum pain.70 He (Øal Allah-u-‘alaihe wa sallam) even commanded people that the blade should be sharpened and hidden from the animals so they would not be frightened or know they were to be killed.71 In light of the Prophet’s ÍadÊth, Muslims must understand that they should run responsible husbandry and treat animals with utmost care. 15. Compassion for Enemies and Prisoners of War Islam applauds compassion, including enemies, specifically prisoners of war. Muslims fought several battles after migrating to Madinah. The first combat was the Battle of Badr. Muslims won and captured Makkans, who had furiously determined to destroy Islam and defeat the Prophet (Øal Allah-u-‘alaihe wa sallam). The Prophet (Øal Allah-u-‘alaihe wa sallam) treated all prisoners great heartedly, contrary to customary practice. One of the best examples is Suhayl ibn ‘Amr, who used to denounce him cruelly. He was the prominent speaker of the Quraysh and their representative to deal with the Prophet (Øal Allah-u-‘alaihe wa sallam) during Hudaybiyah treaty, was caught as a prisoner in the battle of Badr. ‘Umar (RaÌi Allah ‘anhu) suggested removing ‘Amr’s two teeth so that he cannot talk or lecture against the Prophet (Øal Allah-u-‘alaihe wa sallam) or Islam. But, Prophet (Øal Allah-u-‘alaihe wa sallam) rejected the stand of ‘Umar (RaÌi Allah ‘anhu) and added that he would not treat anyone harshly so that Allah Almighty would not harm him.7273 Prophet (Øal Allah-u-‘alaihe wa sallam) said, “ O ‘Umar, Allah Almighty may punish me on the Day of Judgement due to this, even though I am a Prophet.”74 Makkan pagans were extremely rude, arrogant people who ceaselessly used all possible means to destroy the Prophet (Øal Allah- u-‘alaihe wa sallam) and his cause. As a last resort, they tried 28 Islam’s RaÍmah (Compassion) as applied ... assassination by hiring a man named ‘Umar (RaÌi Allah ‘anhu), their most dynamic youth the same man cited above who converted to Islam and later became Caliph. Finally, after enduring all their threats, tortures and plots, the Prophet (Øal Allah-u-‘alaihe wa sallam) was commanded by Allah Almighty to migrate to Madinah. Even then, Makkan pagans continued their enmity and waged wars, evident from early Islamic history. When ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam conquered Makkah without resistance or bloodshed, he entered the city and gathered together all unbelievers: How do you expect me to treat you?” he asked. They unanimously replied, “You are a noble one, the son of a noble one”. Upon hearing this, the Prophet (Øal Allah-u- ‘alaihe wa sallam) announced, “You may go free! No reproach this day shall be on you; may Allah forgive you. Thus, after years of murder and horrendous mistreatment, this general amnesty exemplified the Almighty’s raÍmah for all humanity through His Prophet (Øal Allah-u-‘alaihe wa sallam), including towards our bitterest, most violent and cruellest of enemies.75 16. Compassion for Children ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam demonstrated the highest degree of empathy for children. Whenever he saw a child crying, he sat beside them and what is wrong. He once said, “When I stand for prayer, I intend to prolong it but on hearing the cries of a child. I cut it short, as I dislike to trouble the child’s mother.”76 He carried children in his arms and embraced them. AbË Hurayra (RaÌi Allah ‘anhu) said: The Messenger of Allah (Øal Allah-u-‘alaihe wa sallam) kissed Hasan ibn AlÊ (RaÌi Allah ‘anhu) while al-Aqra’ ibn Habis at- TamÊmÊ (RaÌi Allah ‘anhu) was sitting with him. Al-Aqra’ (RaÌi Allah ‘anhu) observed, ‘I have ten children, and I have never Hamdard Islamicus Vol. XLIV, No. 2 29 kissed any of them.’ The Messenger of Allah (Øal Allah-u-‘alaihe wa sallam) looked at him and said, ‘Whoever does not show mercy will not be shown mercy.”77 A Muslim is required to be merciful to his children in particular and all others in general. But, unfortunately, mercy, in postmodern society, is nearly extinct. 17. Generosity Life of ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam was characterized by kindness, compassion and generosity. The Holy Qur’Én calls him RaÍmatun li’l-‘ÓlamÊn, (mercy for all worlds and all creatures). Whenever someone asked him for something, he either gave it or spoke kind words as a sign of regret if he could not. The ÍadÊth record proves that he never replied negatively, unsympathetically, or in anger to any petitioner. On the contrary, his responses were always respectful and kind. Such is rare today. His example instructs Muslims to be hospitable, gracious and amicable when dealing with petitioners. This would sow the seed of social harmony and eliminate differences between people. Ibn ShihÉb (RaÌi Allah ‘anhu) reported that Allah’s Messenger (Øal Allah-u-‘alaihe wa sallam) went on the expedition of Victory, i.e. the Victory of Makkah, and then he went out along with the Muslims and they fought at Hunain and Allah granted Victory to his religion and the Muslims and Allah’s Messenger (Øal Allah-u-‘alaihe wa sallam) gave one hundred camels to ØafwÉn ibn Umayya (RaÌi Allah ‘anhu). Then, he again gave him one hundred camels and then again gave him one hundred camels. Sa‘Êd ibn Musayyib (RaÍmat Allah ‘alaih) said that Øafwan told him: (By Allah) Allah’s Messenger (Øal Allah-u-‘alaihe wa sallam) gave me what he gave me (and my state of mind at that time was) that he was the most detested person amongst people in my eyes. But he continued giving to me until now he is the dearest of people to me.”78 30 Islam’s RaÍmah (Compassion) as applied ... 18. Conclusion The author applied qualitative content analysis to the sacred discourse on mercy and compassion, referring to exegetes, the ×adÊth corpus and biography of HaÌrat MuÍammad RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam. We recalled the word raÍmah’s meaning according to lexicographers and exegetes. Definitions were collected from English dictionaries to epitomize its implications and legitimate usage. The concept of raÍmah was examined regarding Prophet (Øal Allah-u-‘alaihe wa sallam) as its role model—par excellence—for generations to come. Today, Muslims should espouse and behave in this respectable and exemplary manner so that people of all cultures and traditions might look upon Islam with due respect and admiration. Islam views raÍmah as a foundational premise that preserves and upholds social peace and harmony. We discussed the term raÍmah’s usage in The Holy Qur’Én, beginning with the Opening Chapter. Proper comprehension of the word deliberated on ‘IbÉd al-RaÍmÉn is enshrined in SËrat al- FurqÉn. Since ×adÊth Literature is a principal source that helps us recognize Islam’s message, references were also made to the ×adÊth corpus, where we found several examples of mercy and compassion. Another crucial dimension that had been addressed was mercy and compassion for all humankind (RaÍmatun li’l-‘ÓlamÊn). We highlighted the Prophet’s compassion and understanding for Christians, Jews, pagans, hypocrites, women, slaves, servants, animals, enemies, prisoners of war, and children and his generosity, especially during the period of his governance. As expressed in this paper, the author suggests that Muslims should apply and in their daily life and habituate themselves to several practices of raÍmah. First, everyone should translate compassion into constructive good deeds. Whosoever is a sincere worshipper of our Creator, regardless of his/her religious affiliation, should adopt this attitude to alleviate human suffering. Because Allah Almighty is All-Compassionate, All-Merciful, All Beneficent, All Benevolent, and All Gracious; and because the Prophet is RaÍmatun li’l-‘ÓlamÊn it is mandatory for all moral and maqÉÎidic / MaqÉÎid al-SharÊ‘ah (an Islamic legal doctrine) considerations that Muslims manifest attributions associated with raÍmah, as it will help us pave Hamdard Islamicus Vol. XLIV, No. 2 31 the way to global peace as a Sustainable Development Goal of the United Nations. When adopted and taken to heart, this paper and its recommendations will help eliminate misunderstanding, mistrust, and misperceptions concerning Islam and its followers. Currently, Muslims are branded as fundamentalists, extremists, terrorists and religious activists who lead mobs into dissension and riotous social disturbances. Hence, it is high time for Muslims to revisit Islam’s foundational sources, learn the authentic perspective, and then present raÍmah to the world as God’s universally revealed message. Of utmost relevance is that Muslim administrators, leaders, heads of states, and policymakers should apply compassion and mercy as demonstrated by the Prophet (Øal Allah-u-‘alaihe wa sallam) to every man, woman, and child whether peers, colleagues, subordinates or others and regardless of their religious affiliation. Discrimination, bias, tribal or family nepotism should never be allowed to dominate or obstruct decision-making processes. Ethnocentrism, nationalism, racism and religious chauvinism must be eliminated. RaÍmah and peace are the most crucial criteria in all matters. Believers should forever bear this in mind, especially decision- and policymakers. Unilateral considerations that reserve favours and perks for selves, supporters, party men, cronies, ethnic groups, and nationalities should be avoided. Granting irresponsible excuses for discriminatory deeds should not be done, knowing full well they will be held accountable on the Day of Judgement. The Holy Qur’Én states, “whoever does any good act (even) to the weight of a particle will see it. And whoever does evil (even) to the weight of a particle will see it.”79 Thus, compassion has been decreed a major Islamic priority, especially for those in seats of governance. Remember, Allah will not be merciful to those who are not compassionate to others. Unfortunately, many who claim to be pious custodians of the faith remain unconcerned about these essential matters in Muslim societies. As a result, they are advised to be more vigilant because their responsibilities and consequent accountabilities are greater than those of ordinary people. Religion is too easily abused for the sake of personal, family, business or institutional concerns as well as for racial or ethnic considerations. Likewise, such circumstances are often used to shield biased decisions that harm the interests of others. Preferring one group over another is expected under the garb of 32 Islam’s RaÍmah (Compassion) as applied ... higher authority, and all too often, minorities and ‘others’ are not given just treatment. On the other hand, privileges and perks tend to outrank and completely disregard the concept of raÍmah. It is not Islam and not Sunnah. Conscientious, righteous, pious and God-fearing people must fight such discrepancies again wherever they arise, especially in multi-religious, multi-racial and multi-ethnic societies. They should understand that the application of raÍmah is a divinely appointed prerequisite for peaceful coexistence and harmony, which is the aim of human life in submission to Allah Almighty and the true meaning of Islam. Notes and References 1. Kracauer, Siegfried. “The Challenge of Qualitative Content Analysis”. Public Opinion Quarterly,16, no.4 (1952): 631-42. 2. MuÍammad ibn Ya‘qËb al-FayrËzÉbÉdÊ, Al-QÉmËs al-MuÍÊÏ,1 (Beirut: Mu’assasat al-RisÉlah li al-Ùab‘ wa al-Nashr wa al-TawzÊ‘, 2005), 1111; Ibn FÉris, Mu‘jam MaqÉ’yis al-Lughah, TaÍqÊq: ‘Abd al-SalÉm MuÍammad ×ÉrËn, 2 (Beirut: DÉr al-Fikr,1999), 498; Zayn al-DÊn AbË ‘Abd AllÉh MuÍammad ibn AbÊ Bakr ibn ‘Abd al-QÉdir al-×anafÊ al-RÉzÊ, MukhtÉr al-ØiÍÉÍ, TaÍqÊq: YËsuf al-Shaykh MuÍammad, 1 (Beirut: Al-Maktab al-‘AÎriyyah al-RÉzÊ, 1999), 120. 3. Ibn ManÐËr, M, LisÉn al-‘Arab 3rd edition, (Beirut: DÉr al-ØhÉdir, 1955), 230. 4. AbÊ al-QÉsim al-×usayn ibn MuÍammad al-RÉghib al-IÎfahÉnÊ, Al-MufradÉt fÊ GharÊb al-Qur’Én (Beirut: DÉr IÍyÉ’ al-TurÉth al-ÑArabÊ, 2003). 5. Hans Wehr A Dictionary of Modern Written Arabic, edited by J.Milton Cowan (United States: Spoken Language Serevices, 1977). 6. “Oxford English Dictionary, Synonyms, and Spanish to English Translator,” Oxford University Press. Lexico.com accessed June 6, 2021, https:// www.lexico.com/definition/compassion. 7. "Cambridge Dictionary,”Cambridge University Press. cambridge.org accessed June 6, 2021, https://dictionary.cambridge.org/dictionary/english/compassion. 8. “Merriam Webster,” accessed June 6, 2021, https://www.merriam-webster.com/ dictionary/compassion. 9. “Dictionary.com,” accessed June 6, 2021, https://www.dictionary.com/browse/ compassion. 10. “Vocabulary.com,” accessed June 7, 2021 https://www.vocabulary.com/dictionary/ compassion. 11. The Holy Qur’Én, 1: 2, Translated by Mufti Muhammad Taqi Usmani (Karachi: Maktaba Ma‘ariful Qur’an, 2010). 12. AbË Ja‘far MuÍammad ibn JarÊr al-ÙabarÊ, The Commentary on the Qur’an, edited by Wilferd Madelung,1 (New York: Oxford University Press, 1987), 55. 13. AbË Ja‘far MuÍammad ibn JarÊr al-ÙabarÊ, The Commentary on the Qur’an, 57. Hamdard Islamicus Vol. XLIV, No. 2 33 14. Ibid, 56. 15. Ibid, 55. 16. The Holy Qur’Én. Trans. Abdullah Yusuf Ali (Brentwood, Maryland, U.S.A: Amana Corporation, 1989) 17. Maududi, The Meaning of the Qur’an (Lahore, Pakistan: Islamic Publications Ltd., n.d.) 18. Sayyid QuÏb, In the Shade of the Qur’Én Fi , trans. ‘Ódil ØalÉÍÊ (Leicester: The Islamic Foundation United Kingdom), 4-5. 19. The Holy Qur’Én, 25: 63, Translated by Mufti Muhammad Taqi Usmani (Karachi: Maktaba Ma‘ariful Qur’an, 2010). 20. Sayyid QuÏb, In the Shade of the Qur’Én, 341. 21. The Holy Qur’Én, 25: 63, Translated by Mufti Muhammad Taqi Usmani (Karachi: Maktaba Ma‘ariful Qur’an, 2010). 22. Sayyid QuÏb, In the Shade of the Qur’Én, 342. 23. The Holy Qur’Én. Trans. Abdullah Yusuf Ali (Brentwood, Maryland, U.S.A: Amana Corporation, 1989), 904. 24. Maududi, The Meaning of the Qur’an (Lahore, Pakistan: Islamic Publications Ltd., n.d.), 436-7 25. The ØaÍÊÍ Muslim, 24:1111 , Translated by Abdul Hamid Siddiqi, 4 (Lahore: Sh Muhammad Ashraf Publishers and Booksellers, 1987). 26. The Riyad as Salihin 79,662, Translated by Hafiz Salahuddin Yousuf (Riyadh: Darus Salam, 2003). 27. The JÉmi‘al-TirmidhÊ 27, 30, Translated by AbË KhalÊyl (Riyadh: Darussalam Publishers, 2007). 28. JÉmi‘al-TirmidhÊ 15,1919, Translated by Abu Khaliyl, (Riyadh: Darussalam Publishers, 2007). 29. The ØaÍÊÍ Al-BukhÉrÊ 2,6, Translated by Dr. Muhammad Muhsin KhÉn, 9 (Riyadh: Darussalam Publishers and distributors, 1997). 30. Ibid, 27,40. 31. The JÉmi‘al-TirmidhÊ 16,28, Translated by AbË KhalÊyl (Riyadh: Darussalam Publishers, 2007). 32. The Holy Qur’Én, 21: 107, Translated by Mufti Muhammad Taqi Usmani (Karachi: Maktaba Ma’ariful Qur’an, 2010). 33. Rosidin, H. J. F., and JaÑfar, H, “Philological Analysis on Normative Historical Practical Term Ra % mah in Qur’Én,” Abjadia, 3 no. 1, (2018):1-16. 34. MuÍammad MutawallÊ al-Sha‘rÉwÊ, TafsÊr al-Sha‘rÉwÊ, 16 (Cairo: MaÏÉbi‘ AkhbÉr al-Yawm, 1997), 9674. 35. Matthew, 15: 24. 36. Ibid. 37. Budi Kisworo, “The Implementation of Islam as RaÍmah Li Al-‘ÓlamÊn in Indonesia: Contributions, Challenges and Opportunities.” Academic Journal of Islamic Studies AJIS, 2 no. 2, (2017), 107. 38. The Holy Qur’Én, 21:107, Translated by Mufti Muhammad Taqi Usmani (Karachi: Maktaba Ma‘ariful Qur’an, 2010) 39. Al-ÙabarÉnÊ, al-Mu‘jam al-kabÊr:165, 18(Cairo: Maktabat Ibn Taymiyyah, 1970), 89-90. 34 Islam’s RaÍmah (Compassion) as applied ... 40. 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Muhammad Al-Husaini, “The Qur’an’s Covenant with the Jewish People Claims to the Holy Land,” Middle East Quarterly, 16, no. 4 (2009):9-14. 49. The ØaÍÊÍ al-BukhÉrÊ 70:398, Trans. Dr. Muhammad Muhsin KhÉn, 5 (Lahore: Kazi Publications, 1986). 50. Ibid, 2:6. 51. MuÎÏafÉ ibn ×usnÊ al-SibÉ’Ê, MuqtaÏifÉt min KitÉb min RawÉ’i‘×aÌÉratina, 1 (Beirut: DÉr al-WarrÉq li al-Nashr wa al-TawzÊÑ, 1999), 135-136. 52. The ØaÍÊÍ al-BukhÉrÊ 49:70, Trans. Dr. Muhammad Muhsin KhÉn, 2 (Lahore: Kazi Publications, 1986). 53. Zanjawiyyah, H, KitÉb al-AmwÉl, 2 (Riyadh: King Faisal Centre for Research and Islamic Studies, n.d.) 54. Usman, A. H, Does Islam Practice Tolerance? Some Notes from Qur’Énic Perspective, Pre-print,1 (2018): 3, https://www.preprints.org/manuscript/ 201807.0366/v1. 55. The Sunan AbË DÉwËd 974:206, Trans. Prof. Ahmad Hasan (Lahore: Shah Muhammad Ashraf Publishers and Booksellers, 1983). 56. Al-MubÉrakpËrÊ, S, Ar-Raheeq al-Makhtum:The Sealed Nectar. Trans. Issam Diab (Saudi Arabia: Darussalam Publishers, 1996), 238. 57. Martin Lings, Muhammad his life based on the earliest sources (Lahore:Suhail Academy, 1983-1984), 150. 58. The ØaÍÊÍ al-BukhÉrÊ 58:5, Trans. Dr. Muhammad Muhsin KhÉn, 4 (Lahore: Kazi Publications, 1986). 59. MaÍmËd MuÍammad al-KhazandÉr, HÉdhihÊ AkhlÉquna ×Êna NakËn Mu’minÊn ×aqqan, 2 (Riyadh: DÉr al-Ùayyibah li al-Nashr wa al-TawzÊ‘, 1997), 196. 60. The ØaÍÊÍ al-BukhÉrÊ 29:51, Trans. Dr. Muhammad Muhsin KhÉn, 3 (Lahore: Kazi Publications, 1986). 61. The ØaÍÊÍ Muslim, 3:11, Trans. Abdul Hamid Siddiqi, 4 (Lahore: Sh Muhammad Ashraf Publishers and Distributors, 1987). 62. Ibid. Hamdard Islamicus Vol. XLIV, No. 2 35 63. The ØaÍÊÍ al-BukhÉrÊ 9:34, Trans. Dr. Muhammad Muhsin KhÉn, 5 (Lahore: Kazi Publications, 1986). 64. The ØaÍÊÍ Muslim, 18:80, Trans. Abdul Hamid Siddiqi, 4 (Lahore: Sh Muhammad Ashraf Publishers and Distributors, 1987). 65. The al-Adab al-Mufrad, 95:33, Trans.Rafiq Abdur Rahman, (Beirut: DÉr al-Kutub al-‘Ilmiyyah, 2011). 66. The RiyÉÌ al-ØÉliÍÊn, The Book of Miscellany 75:643, Trans. Hafiz Salahuddin Yousuf (Riyadh: Darus Salam, 2003). 67. The ØaÍÊÍ al-BukhÉrÊ 23:27, Trans. Dr. Muhammad Muhsin KhÉn, 3 (Lahore: Kazi Publications, 1986). 68. Ibid 54:149. 69. Ibid 17:127. 70. The ØaÍÊÍ Muslim 11:84, Trans. Abdul Hamid Siddiqi, 3 (Lahore: Sh Muhammad Ashraf Publishers and Distributors, 1987). 71. The Sunan Ibn MÉjah 27:11, Trans. Nasiruddin al-Khattab ( Riyadh: Darussalam Publishers, 2007). 72. Ibn HishÉm, Al-SÊrah al-Nabawiyyah,1 ( Cairo: Sharikat Maktabat MuÎÏafÉ al- BÉbÊ al-×alabÊ, 1955), 649. 73. AbË ‘AbdallÉh al-×Ékim, Al-Mustadrak ‘alÉ al-ØaÍÊÍayn 5228, 3 ( Beirut: DÉr al-Kutub al ‘Ilmiyyah, 1990), 318. 74. Ibid. 75. Ibid, 5 (Beirut: Mu’assasat ×usÉm, n.d.), 73; Al-BayhaqÊ, Al-Sunan al-KubrÉ 18738-9, 9 (India, al-Ma‘Érif, n.d.), 118,. 76. The ØaÍÊÍ al-BukhÉrÊ 65:102, Trans. Dr. Muhammad Muhsin KhÉn, 1 (Lahore: Kazi Publicationbs, 1986). 77. The al-Adab al-Mufrad 50:8, Trans. Rafiq Abdur Rahman (Beirut: DÉr al-Kutub al-‘Ilmiyyah, 2011). 78. The ØaÍÊÍ Muslim 14:80, Trans. Abdul Hamid Siddiqi, 4 (Lahore: Sh Muhammad Ashraf Publishers and Distributors, 1987). 79. The Holy Qur’Én, 99: 7-8, Trans. Mufti Muhammad Taqi Usmani (Karachi: Maktaba Ma‘ariful Qur’Én, 2010)