Dr. Calis delves into the significance of mercy in Islam, tracing its roots to foundational texts and exploring its theological centrality.
The concept of "mercy" out-stands as a central teaching in foundational Islamic sources. It is not merely a casual recommendation to believers; rather, it entails a profound theological and practical significance, shaping one's way of life. This essay aims to highlight the paramount importance accorded to mercy in Islamic tradition, with the aspiration of modestly contributing to the development of a distinct Theology of Mercy within Islam.
The Arabic term for mercy, raḥma, originates from the trilateral Arabic root, r-ḥ-m. An exploration of related words stemming from this root yields intriguing insights. For instance, raḥm refers to the mother's womb. This connection between mercy and motherhood holds profound significance, as the concept of mercy is often instinctively linked with motherhood. In Islamic tradition, mothers are revered as embodiment of compassion and mercy. The etymology suggests that a mother's capacity for mercy is innate, beginning with the creation of her child within her womb, the initial stage of motherhood. Additionally, the term raḥm encompasses the notion of kinship, further underscoring its association with the concept of the womb, as relatives are children of the same womb.
Mercy resonates throughout numerous verses of the Qur’an, recurring as a central theme. Particularly noteworthy is a verse emphasizing divine mercy: "Your Lord ordained mercy on Himself."[1] This profound declaration carries immense weight, signifying that God has bound Himself to mercy as an intrinsic obligation. It underscores the inherent compassion and benevolence of the Divine, portraying mercy as an essential aspect of God's nature. This divine decree illuminates the unyielding commitment of God towards bestowing compassion upon His creation.
In another Qur’anic verse, the Divine Voice says, “My mercy embraces everything.”[2] Representatives of the Muslim intellectual heritage, particularly Sufis, have regarded this declaration as one of the fundamental aspects of the Islamic teaching. Some Sufi writers, such as Ibn al-‘Arabī, go so far as to build their ontological and eschatological ideas around the implications drawn from this verse. They reason that if divine mercy extends across all of time and space, then mercy must be inherent both "before" and "after" all existence. For example, Ibn al-‘Arabī coins the term "the breath of the Most Merciful" (nafas al-Raḥmān), introducing it as the origin of creation.[3] Consequently, the universe is perceived as the physical manifestation of divine mercy, with God's mercy being the initiating force behind all existence. Just as all things emanate from divine mercy, they ultimately return to it in the end.
Based on insights gleaned from Islamic sources, we can say that an individual’s proximity to God correlates with the level of mercy they embody in their heart. This is because mercy practiced by humans is viewed as a manifestation of divine mercy and its reflection on the earthly plane. For instance, Prophet Muhammad (peace be upon him) is reported to have said, “God created one hundred units of mercy on the day He created the heavens and the earth. He put one of them on earth, through which mothers have compassion for their children and animals and birds have show mercy to one another. God will complete His mercy on the day of resurrection by revealing the other ninety-nine parts.”[4] Hence, those who extend mercy to all beings actually mirror their portion of divine mercy, as per this tradition. In addition, a Prophetic tradition calls Muslims to “assume the traits of God” (takhalluq).[5] Therefore, to draw nearer to God, one should strive to emulate greater mercy, assuming the attribute of God, who possesses boundless mercy and compassion.
The Qur’an also emphasizes that Islam was sent to humanity through Prophet Muhammad (peace be upon him) as a divine act of mercy, as the Qur’anic verse states, “(O Muhammad!) We have not sent you but as a mercy for all creation.”[6] This particular verse is among the most frequently cited passages in the Qur’an. The Prophet, who referred to himself as “Nabī al-raḥma” (the Prophet of mercy),[7] consistently reinforced this teaching to his companions, reminding them, “I have been sent as a mercy not as an execrator.”[8] Given that God portrays Himself as the source of mercy and presents His last prophet and Islam as embodiment of mercy, it follows that Muslims have no choice but to display mercy and serve as ambassadors of this universal compassion.
Specifically, Islamic teachings urge Muslims to show mercy to all people, regardless of their religious beliefs or ethnic background, if they seek to receive divine mercy. For instance, a tradition attributed to the Prophet emphasizes this principle, stating, "God will not show mercy to those who do not show mercy to others."[9] This tradition clearly links the practice of mercy with the attainment of divine mercy in the afterlife. Another tradition reinforces this idea, proclaiming, "God shows compassion to those who show compassion. Therefore, show compassion to those on earth so that those in the heavens may show compassion to you."[10] In a well-known story, when the Prophet kissed one of his grandchildren, a Bedouin observer remarked that he had never shown such affection to his own children. In response, the Prophet warned him, “Unmerciful will see no mercy in the hereafter.”[11]
The teachings of the Qur’an and the Prophetic traditions emphasize that mercy should not be limited to Muslims alone. While there are instances where mercy is specifically directed towards fellow believers, overall, there is no clear distinction made between Muslims and non-Muslims. In one tradition, the Prophet states, "I swear by God, you cannot enter Paradise unless you have mercy." Perplexed, the companions respond, "O Messenger of God! We all possess mercy!" The Prophet clarifies, "I am not referring to showing compassion to your friends and relatives. I mean showing mercy to all people."[12]
The Qur’an encourages Muslims to show kindness to their non-Muslim relatives.[13] It is important to distinguish disapproval of disbelief from acting cruelly towards nonbelievers, just as it is crucial to separate aversion to bad behavior from hatred towards those who exhibit it. Ultimately, those engaging in wrongdoing are in need of merciful guidance. A poignant story illustrates this concept beautifully: Some people approach Prophet Abraham seeking food. Muslims regard Abraham's generosity as legendary, as his table is known to always be open to people. However, this time, Abraham hesitates to provide them with food because they respond negatively when asked if they believe in God. God intervenes and questions Abraham's actions. Abraham explains, "O God, they do not believe in you!" God responds, "I am their Lord and Creator. Yet, I continue to provide for them despite their denial of Me." Moved by this, Abraham hurries after them and offers them what they need. “Why have your attitude to us changed so much?” they ask. “This is because God has just reprimanded me on how I treated you,” replies Abraham. Amazed by the generosity of God, they come to embrace Abraham’s faith right on the spot.[14] This story, along with others, underscores the importance of respecting all human beings due to the dignity bestowed upon them by God. Particularly, religious individuals who hold reverence for God must also demonstrate respect towards His creations. A narrative recounts that when Prophet Muhammad (peace be upon him) sees a funeral procession, he stands up. They say that the deceased is Jewish. "Is he not," the Prophet responds, "a human being?" [15]
Islam advocates for kind and compassionate treatment not only towards humans but also towards animals. For instance, the Prophet shares two compelling stories with his companions. In one narrative, an individual provides water to a thirsty dog, leading to God's forgiveness and admission to Paradise.[16] Conversely, in the second story, a woman is condemned to hell for allowing a cat to die of hunger by trapping it inside a house.[17]
I find it very meaningful that so much emphasis on mercy manifests itself as a life-style for Muslims, who regularly remember and invoke God’s mercy countless times a day as they repeat the Qur’anic utterance called the basmala. The basmala is the first verse of the Qur’an: “Bismillāh al-Raḥmān al-Raḥīm,” that is, “In the name of Allah the Most Compassionate, the Most Merciful.” Motivated by the Prophet’s teaching that “Any action that is not preceded by the remembrance of God is futile,”[18] Muslims recite this short Qur’anic verse before doing anything. They say it when eating, starting their cars or computers, dressing, leaving their homes, going to bed, waking up and more. Therefore, along with the divine name Allah, Raḥmān and Raḥīm, as the most important attributes of God derived from the same root, raḥma, are perhaps the most frequently repeated words in a Muslim's life. Yet, Muslims should do more than say these words; they should seek to live their lives in, through and for God’s mercy.
This essay only scratches the surface of what Islamic teachings convey about mercy, yet it highlights Islam's profound emphasis on compassion. In striving to embody an Islamic way of life, it is crucial to acknowledge that mercy stands as its central and universal message. Moreover, it is imperative to recognize that one's character and deeds, rather than mere claims, define their status as a believer or Muslim. Regardless of professed faith, individuals who display cruelty and lack compassion risk their spiritual well-being. Furthermore, those who spread hatred contradict a fundamental tenet of Islam: mercy. As a result, their claim to being Muslim raises doubts, at the very least.
References:
al-Bukhārī, Muḥammad b. Ismā‘īl. Ṣaḥīḥ al-Bukhārī. al-Riyād: Bayt al-afkār al-dawliyya li al-nashr, 1998.
al-Naysābūrī, al-Ḥākim. al-Mustadrak alā al- ṣaḥīḥayn. Bayrūt: Dār al-kutub al-‘ilmiyya.
al-Rāzī, Fakhr al-Dīn. Mafātīḥ al-ghayb. Bayrūt: Dār al-Kutub al-‘ilmiyya, 2000.
al-Tirmidhī, Muḥammad b. ‘Isā. Sunan al-Tirmidhī. al-Madīna al-Munawwara: Maktabat al-Salafiyya, 1965.
Ibn al-ʻArabī, Muḥyī al-Dīn. al-Futūḥāt al-Makkiyya. Bayrūt: Dār Sādir, [1968].
Ibn Ḥanbal. Aḥmad. Musnad. Bayrūt: Muassasat al-Risāla, 1999.
Ibn Māja, Muḥammad b. Yazīd. Sunan Ibn Māja. al-Riyād: M.M. al-‘Azamī, 1983.
Muslim ibn al-Ḥajjāj. Ṣaḥīḥ Muslim. Bayrūt: Dār al-Ma‘rifa, 1994.
[1] Q 6:12 and Q 6:54.
[2] Q 7:156.
[3] Muḥyī al-Dīn Ibn al-ʻArabī, al-Futūḥāt al-Makkiyya (Bayrūt: Dār Sādir, [1968]), 4:65.
[4] Muḥammad b. Yazīd Ibn Māja, Sunan Ibn Māja (al-Riyād: M.M. al-‘Azamī, 1983), Zuhd, 35. For different versions of the same hadith see, Muḥammad b. Ismā‘īl al-Bukhārī, Ṣaḥīḥ al-Bukhārī (al-Riyād: Bayt al-afkār al-dawliyya li al-nashr, 1998), Riqāq, 19; Muslim b. al-Ḥajjāj, Ṣaḥīḥ Muslim (Bayrūt: Dār al-Ma‘rifa, 1994), Tawba, 18-21.
[5] Fakhr al-Dīn al-Rāzī, Mafātīḥ al-ghayb (Bayrūt: Dār al-Kutub al-‘Ilmiyya, 2000), 4:7.
[6] Q 21:107.
[7] Muslim, Fadāil, 126.
[8] Muslim, Birr, 87.
[9] Bukhari, Tawḥīd, 6; Muslim, Fadāil, 66.
[10] Muḥammad b. ‘Isā al-Tirmidhī, Sunan al-Tirmidhī (al-Madīna al-Munawwara: Maktabat al-Salafiyya, 1965), Birr, 16.
[11] Bukhārī, Adab, 18; Tirmidhī, Birr, 12.
[12] Al-Ḥākim al-Naysābūrī, al-Mustadrak alā al-ṣaḥīḥayn (Bayrūt: Dār al-kutub al-‘ilmiyya), 4: 185.
[13] Q 60:7-8.
[14] This story has been never ascribed to the Prophet Muḥammad (p.b.u.h.) through an authenticated chain of narrators. The meaning of it, however, seems to be profound and agrees with the lofty spirit of prophethood in Islam. See a version of it being used by the famous Islamic scholar Mutawallī al-Shaʿrāwī in “Tafsīr Khawāṭir Muḥammad Mutawallī al-Shaʿrāwī,” al-Tafāsīr, https://www.altafsir.com/Tafasir.asp?tMadhNo=7&tTafsirNo=76&tSoraNo=33&tAyahNo=35&tDisplay=yes&Languageid=1 (accessed April 12, 2024).
[15] Bukhārī, Janā’iz, 50; Muslim, Janā’iz, 81.
[16] Bukhārī, Adab, 27; Muslim, Salām, 153.
[17] Bukhārī, Anbiyā, 54; Muslim, Birr, 135.
[18] Aḥmad b. Ḥanbal, Musnad (Bayrūt: Muassasat al-Risāla, 1999), 14: 329.
