One of the unique traits of being a human being is our ability to "care" about things, whether they concern us personally or the welfare of others. Without this sense of care, it's unlikely that the human family can survive beyond one generation. Without care, civilization would have been impossible. We would have no educational systems, no family structure, no charity, no good works, and so on. Without care, all of these vital parts of human existence would be considered unimportant.

My message today is about "care" and how we must encourage it more amongst ourselves, particularly our youth. It is an Islamic teaching that "whoever is unconcerned about the state of Muslims is not from them."

It is precisely the attribute of "care" that drives each of us to do something for the benefit of others. It is because we care that we support our community and serve it well. Of course, proper care is upheld by pure intentions. We do not "show" our care so that others can see what we do and become impressed by our deeds. That is not care at all. It's no wonder why the first hadith (or statement) of the Prophet Muhammad, as recorded in numerous collections of hadith, is his statement about sincerity, which is the heart of faith, the soul of true belief. Allah's acceptance of any of our deeds first depends on the quality of our intentions. Any good deed done for the sake of ostentation (that is, to show off) is rejected and is not counted as good. In fact, it is a discredit to its doer. 

The Prophet Muhammad (peace be upon him) said, "The most beloved of people to Allah is the one who brings most benefit to people; and the most beloved of deeds to Allah is making a Muslim happy or relieving him of hardship, or paying off his debt, or warding off hunger from him. For me to go to my brother to meet his need is dearer to me than observing i'tikaaf in this mosque [meaning a vigil in the mosque of Madina] for a month.... Whoever goes to his Muslim brother to meet his need, Allah will make him stand firm on the Day [of Judgment] when all feet will slip."

What we understand from this is that caring is best translated into being actively engaged with the welfare of others. You want to offer solutions to their problems, relief to their burdens, good counsel when they seek it, and emotional support when they grieve, feel sad, or face a trial; all of this for the sake of Allah.

There are different levels of caring and the best among us are those who reach the highest level. The lowest level is sympathy, which is the ability to recognize or understand somebody else's state of mind or emotion: put yourself in somebody else's shoes, for a while, then you go back to your shoes.

Recently, I read an article about Somali immigrants who are working in different meat factories in the US. These immigrants were given asylum because of the civil war in Somalia. The article mentioned the struggle they have in asking to take a break for their noon and afternoon prayers; and during Ramadan, they asked for time to break their fasts. Their employers, however, did not give them their requests, and some of the Somali employees were actually fired. I felt badly for them, but thenI folded the newspaper and became busy again with my duties.

The second level of caring is empathy, which is standing with another person, closely understanding his or her feelings, supporting him or her, and providing help.

So, when we give charity to help Muslims in Palestine, Iraq or Somalia, when we participate in a rally to support the Latino immigrants, when we organize the food pantry to help the poor in our community, that is empathy. In order to empathize you need to know more about the issue or the person; you need to pay attention to the news, to know your community, to be open minded, to participate in discussion, to attend community meeting, to ask questions, to respect and love others, to read the biographies of other leaders and social activists, and to mix with people of different backgrounds. You need to be an active citizen.

The highest level of caring is Compassion. God is the Most Compassionate; He is more compassionate than the mother is to her child. Compassion is a deep human emotion triggered by the suffering of others. It is more vigorous than empathy. Compassion should lead you to work in order to reduce the suffering of others. The highest level of compassion is altruism or "aithar" in Arabic. That's when we prefer others over ourselves, even when we ourselves are in need.

The Qur'an commends "those who show their affection to those who have come to them for refuge," and they do so without hoping to receive anything from those to whom they offer help. Rather, they give preference to those in need over themselves.

The Prophet (peace and blessings of Allah be upon him) said: "None of you truly believes until he loves for his brother what he loves for himself." He also said that God "the Most Merciful has mercy on those who are merciful. Be merciful to those who are on earth, so that the One who is in heaven [meaning, Allah] will have mercy on you."

Even small gestures and acts matter. Anas b. Mâlik relates that an elderly man approached, wanting an audience with the Prophet (peace be upon him), but the people were slow to make room for him, so the Prophet (peace be upon him) said: "Whoever fails to show mercy to our children and honor to our elders is not one of us."

The Prophet said, "Whoever relieves a Muslim of one of the hardships of this world, Allah will relieve him of one of the hardships of the Day of Resurrection, and whoever helps one who is in financial difficulty, Allah will help him in this world and in the Hereafter, and whoever conceals a Muslim's (fault), Allah will conceal his (fault) in this world and in the Hereafter. Allah will help a person so long as he helps his brother."

The Prophet Muhammad (peace be upon him) is referred to by the Quran as "Mercy to the World." We often cite this verse, but seldom do we remember that to truly emulate the Prophet, we must also emulate his qualities of mercy. To have compassion for others, to love for them what we love for ourselves, is an expression of mercy and the center of this beautiful quality of "care" that we each have.

We live in times in which care, compassion, and mercy seem out of fashion or attributes of the naïve, those who are too idealistic. But this is a lie. God would never praise something that would go out of fashion or that would lose its value and benefit. Our challenge is to be steadfast with these timeless qualities and virtues and to make them an everyday part of our lives. These virtues are guaranteed to be of enormous benefit to ourselves and to all around us ... in this life and in the next.

So I remind you and myself: let us nurture our sense of "care," and let us never allow our compassion to become dim in our hearts. Let these magnificent qualities be a badge of honor for us.

Dr. M. Zaher Sahloul

In the sixth year after his migration to Madina, the Prophet (peace be upon him) sent eight letters to rulers in the Arabian Peninsula and surrounding areas inviting them to Islam. One of these rulers was Thumama ibn Uthal, one of the most powerful Arab rulers in pre-Islamic times. He was a chieftain of the Banu Hanifa and one of the rulers of al-Yamama, whose word no one dared to challenge or disobey.

When Thumama received the Prophet's letter, he was consumed by anger and rejected it. He felt so insulted, he resolved to kill the Prophet (peace be upon him) and waited for the opportune time to do so. One day, Thumama encountered a group of the Prophet's companions and killed many of them. Not long afterwards, Thumama decided to go to Makkah and pay homage to the idols there. But to reach Makkah he needed to pass near Madinah. A group of Muslims came upon Thumama and captured him and took him to Madinah. The Prophet (peace be upon him) knew it was Thumama, the same person who murdered many of the Companions. The Prophet then returned home to his family and said, "Get what food you can and send it to Thumama." All this was done before he met Thumama or had spoken to him.

The Prophet then approached Thumama. "What do you have to say for yourself?" he asked. "If you want to kill me in reprisal," Thumama replied, "you can have someone of noble blood to kill. If, out of your bounty, you want to forgive, I shall be grateful. If you want money in compensation, I shall give you whatever amount you ask."

The Prophet then left him for two days, but still personally sent him food and drink. The Prophet went back to him and asked, "What do you have to say for yourself?" Thumama repeated what he had said the day before. The Prophet then left and came back to him the following day. "What do you have to say for yourself?" he asked again and Thumama repeated what he had said once more. Then the Prophet turned to his companions and said, "Set him free."

Thumama left the mosque of the Prophet and rode until he came to a palm grove on the outskirts of Madinah. He watered his camel and washed himself well. Then he turned back and made his way to the Prophet's mosque. There, he stood before a congregation of Muslims and said: "I bear witness that there is no god but God, and I bear witness that Muhammad is His servant and His messenger." He then went to the Prophet (peace be upon him) and said: "O Muhammad, by God, there was never on this earth a face more detestable to me than yours. Now, yours is the dearest face of all to me. I have killed some of your men. I am at your mercy. What will you have done to me?"

"There is now no blame on you, Thumama," replied the Prophet (peace be upon him). "Faith obliterates past actions and marks a new beginning."

Thumama's face showed joy, and he vowed, "By God, I shall place my whole self at your service and at the service of your religion.  When your horsemen captured me I was on my way to Makkah for worship. What do you think I should do now?"

"Go ahead and perform your rites," replied the Prophet, "but perform it according to the laws of God and His messenger." The Prophet then taught him how to perform Umrah (lesser pilgrimage) according to sacred law.

Thumama left to fulfill his intention. When he reached the valley of Makkah, he began shouting in a loud, resonant voice: "Here I am at Your command, O Lord, Here I am. Here I am. No partner have You. Here I am. Praise, bounty and Dominion belong to You. No partner have You." He was thus the first Muslim on the face of the earth to enter Makkah reciting these words, known as the talbiyah.

The Quraysh heard the sound of the talbiyah and felt both anger and alarm. With drawn swords, they set out towards the voice to punish him. As they came closer to him, Thumama raised his voice even higher while reciting the talbiyah and looked upon them with pride and defiance. One of the Quraysh young men was particularly incensed and was about to shoot Thumama with an arrow when the others grabbed his hand and shouted:  "Woe to you! Do you know who this is? He is Thumama ruler of al-Yamama. By God, if you should harm him, his people would cut our supplies, with dire consequences for us."

Swords were replaced in their scabbards as the Quraysh went up to Thumama and said, "What's wrong with you, Thumama? Have you given in and abandoned your religion and the religion of your forefathers?"

"I have not given in," he replied, "but I have decided to follow the best religion. I follow the religion of Muhammad. I swear to you by the Lord of this House that after my return to al-Yamama, no grain of wheat or any of its produce shall reach you until you follow Muhammad."

Under the watchful eyes of the Quraysh, Thumama performed the Umrah as the Prophet (peace be upon him) had instructed him. Thumama returned to his land and ordered his people to withhold supplies from the Quraysh. The boycott gradually began to have effect and became more and more stringent. Prices began to rise. Hunger began to bite, and there was even fear of death among the Quraysh. Thereupon, they wrote to the Prophet, saying: "Our agreement with you [the treaty of Hudaybiyyah] is that you should maintain the bonds of kinship but you have gone against that. You have cut the bonds of kinship. You have caused us hunger. Thumama ibn Uthal has cut our supplies and inflicted harm on us. Perhaps you would see fit to instruct him to resume sending us what we need."

The Prophet immediately sent a messenger instructing Thumama to lift the boycott and resume supplies to the Quraysh. This Thumama did.

Thumama spent the rest of his life in the service of his religion, abiding by the undertaking he had given to the Prophet. When the Prophet (peace be upon him) died, Musaylamah, the impostor, began calling the Banu Hanifa to believe in him as a Prophet. Thumama confronted him and said to his people:

"O Banu Hanifa, beware of this grievous matter. There is no light or guidance in it. By God, it will only bring distress and suffering to whoever joins this movement and misfortune even to those who do not join. O Banu Hanifa, two prophets do not come at the same time and there shall be no Prophet after Muhammad and no Prophet to share in his mission." He then read out to them the following verses of the Quran: Ha Mim. The revelation of this Book is from God the Almighty, the Knowing. He forgives sins and accepts repentance. He is severe in punishment and has a long reach. There is no god except Him. To Him is the journey's end (40:1-3).

"Can you compare these words of God with the uttering of Musaylama?" he asked. Thumama remained a fierce defender of the God's religion, though he started out as one of its most violent opponents.

When describing Islam, the word "simple" frequently pops up for the very good reason that simplicity is one of the most sublime aspects of revealed religion. God wants us to know Him: we have no higher duty. All men and women are charged to realize their purpose as God's creatures, and because of this there is a solid degree of simplicity to religion such that everyone may have access to understanding the faith. So let us be reminded again what we mean by Islam.

This "Islam" that we take to is not the name of a land or a man, but the very knock on Heaven's door, the answerable call, and the sanctified description of a believer's relationship with God, Lord, and Master of the Universe, who does as He wills, the One to whom we all are in a constant state of returning.

With this understanding, then let's remember that "Islam" does not really demand much, though its blessings are plainly beyond measure. Its obligations are not many and the prohibitions are in our best interests. Its essential principles are few and uncomplicated - no mystery, secret scrolls, or conflicting theologies. Its pillars are counted on one hand. Its rites of worship take minutes in a day. The opportunities to do good abound. Even a simple smile is recorded as a good deed, a bona fide act of righteousness.

What it takes to become a Muslim is also simple. We say two statements with sincerity. We pay no entry fee, take no test, nor memorize long liturgy. We make a choice, the most powerful and distinguishing feature of the human creature. Then our actions follow. We are charged to worship God and to be excellent to our parents; generous with the needy; honorable with our neighbors; pleasant with strangers and acquaintances; hardworking in our jobs; caring of our brothers and sisters; nurturing of our children; in control of our tongues and tempers; loyal to our friends; good with our words; forgiving of insults; gentle with animals and nature; protecting of our eyes and limbs; conquerors of our egos; and a people who remember God often, letting such remembrance bring us calm in a time of complex confusion and the spread of corruption. We are grateful when good comes to us, patient when tested, and rewarded for any discomfort, be it a single prick of a thorn.

Islam offers ease for those who newly enter, baby steps along the path. We are not asked to ignore logic. Islam is a religion of reason and intelligence. We do not fear science, and our history testifies to this. We are eager for discovery. Moderation is our badge. Balance is our way of life, not because it's politically correct, but because it is the surest and most direct route to our ultimate objectives.

God is closer to us than our jugular veins. He says, "Remember Me, and I will remember You." He says, "Ask of Me, and I shall answer." He says, "I am near; I answer the call of a caller when he calls upon Me." He says, "When My servant remembers Me in his heart, I remember him in My heart." There's no need for a broker between God and us. This is His choice, His mercy, His security, His invincible power, and His unflagging love. Allah has names, "Mercy-Giving," "All-Forgiving," "Pardoner," "All-Loving," When God reveals His names, then it's a good idea to pay attention. It has meaning far beyond our own names that are given to us for no inherent reasons usually. God is "All-Merciful," therefore He loves to shower His mercy, obliterate our sins, and cover our shameful deeds. All sins are eligible for forgiveness except this: deny God's existence (though we ourselves exist and never doubt it), attribute false things to Him (something offensive when applied to us); and die in this condition. Again, God is "All-Merciful," which means it is of His essence. He requires no event on earth (of violence or otherwise) to ratify it. Nothing ties His Hands. We seek forgiveness because it is available, by God's leave.

God's Messenger (peace be upon him) was the most beloved of human beings. He was the "chosen one," an orphan raised under God's eyes, and once a shepherd, the vocation of the prophets before him. Jesus and Moses told their people of Muhammad's coming, and in the Hereafter, all the prophets will point to the Chosen One as the intercessor for humanity. The Prophet Muhammad loved what was right and righteous, and disliked what offended God. The plots of his enemies did not anger him, only saddened him that they would choose intrigue and deviation over purity. He was blessed with enormous authority, but passed away will little worldly possessions. This was his choice: no grand monuments of earthly power, no palaces, no canopied beds; only a straw mat on the floor that left imprints on his blessed skin that covered his slender body.

He bequeathed to humanity teachings that guide to all that is good in this world and to the best of outcomes in the Hereafter, Heaven: running rivers; fantastic lush gardens; the grandest trees; banquets of delectable food and drink; gold bracelets; endless estates and meadows; gushing springs; silk clothing; cushions of brocade; virtuous and pure companions; palaces fatiguing to the imagination; all that we ask for, even our most extreme desires. The Companions of the Garden (per the Qur'an) are people living forever without the nonsense, malice, insecurities, jealousy, lies, and envy that can insult, offend, and break hearts. Callousness, competition, backstabbing, insensitivity, oppression, and sheer stupidity are not just gone, but impossible! Instead, there is profound intelligence, pure sensuality, no obligations, complete freedom, and closeness to God the Exalted, all of this without end, without aging, boredom, or any kind of burden, duty, work, pain, or sickness; all of this for the patient ones, those who are God-fearing in their very brief lives, those who love God and look forward to meeting Him in the Hereafter and receiving with hope His endless mercy.

When we perceive difficulty in religion, we need to be honest and realize that we have admitted something into our hearts: love of the worldly or spiritual laziness that drags us earthward; or we have accepted assumptions and insinuations that carry us away from worship and its joys and glow.

We live in a time when corruption is subtle. It often slinks under the cover of innocence and sometimes even under the rubric "piety." We convince ourselves that our decisions are for the sake of God, while often they serve our egos and our relentless grab for attention, credit, and low victories. We don't have a long time to live. We worry about things that have no consequence; we guard our inflated sense of self-importance. We, the sons and daughters of Adam and Eve, need to be careful. We need to constantly revive our sincerity, the arbiter of our deeds and portal to divine acceptance. Never does purity of heart or faith survive a passive process. We must always work to keep film from covering our eyes, a constant jihad that helps us distinguish the relevant from the trivial.

The degree to which we may know God differs markedly between this life and the next. In the Hereafter, some of the "veils" between God and humanity are dropped, but, at that time, the scales of our deeds will have been filled. In this life, however, while things are still "live" and they "count," it is precisely these veils that we must endeavor to penetrate and achieve a degree of faith that is beyond the proofs of science and its fundamentalists. But we're not blind here or without a guide. Certain rites have been passed down through the agency of prophets, who received them from God. So we have no excuses, and, as we read, none will be accepted, for this is the price of receiving "clear proofs" (the Quran).

This is essential Islam, the primordial religion of humanity.