[محمد صالح بحرالدين محمد ص]

At .(Surat al-Balad: 17-18)
As expressed in the above verse, Allah commands His servants to "urge each other to compassion" in order to attain His mercy, to enter the Garden and to prosper on the Last Day. Believers, who devote their lives to gaining Allah’s approval, try to fulfil this order of Allah impeccably.
Their sincere faith in Allah underlies this very understanding of mercy. They are aware that nothing occurs unless by the Will of Allah and realize their need to have all His blessings bestowed upon them. Accordingly, believers are humble, which is a consequence of such awareness. These very attributes constitute the basis of their mercy.
One who is not humble in the real sense, cannot show real mercy. That is because he thinks about himself alone, loves himself and gives importance solely to his own wishes and interests. That is why he never considers the needs of others. He deems other people worthless and unimportant. Consequently, he fails to have feelings of compassion and affection.
Another reason why believers are committed to showing compassion is their earnest desire to embody the morality deemed well by Allah. As explained in numerous verses, Allah is "the Most Merciful of the merciful”. For that reason, believers strive to experience compassion to the best of their ability.
As Allah revealed in the Qur'an, "If it had not been for the favor of Allah upon you and His mercy, (you would have suffered many difficult situations)." (Suratan-Nur: 20) The above verse shows the extent to which believers are in need of the compassion and mercy of Allah. Since they themselves seek to obtain Allah's Mercy, they try to be as compassionate as possible towards other believers.
As is true of all other issues, the unique guide that sheds light on the kind of mercy they have to show is the Qur’an. Thus, believers only show mercy and compassion in situations deemed to be proper by Allah and towards people specified by Allah.
Mercy as described in the Qur'an emerges as being quite distinct from other kinds of mercy. But the majority of those who are distant from religion possess a rather flawed understanding of the subject. Faced with untoward happenings, they are seized by an ill-defined feel-in of mercy and act accordingly. This indeed shows accrued understanding of how they should respond, because they act without knowing who is right or wrong, without making a just and rational assessment and, more importantly, without considering the commands of the Qur’an. Often, they tend to behave in a manner likely to do harm both to themselves and to other people; their attempts to remedy matters are abortive because they take ill-considered decisions. Their understanding of compassion thus presents a structure uninspired by the values of the Qur'an.
In relation to this subject, we need to dwell on another important point. People sometimes harbor an understanding of mercy which may be wrong according to the Qur’an. Since this kind of mercy does harm to people rather than good, it may be considered as "evil compassion".
ساعد في نشر والارتقاء بنا عبر مشاركة رأيك في الفيس بوك

[محمد صالح بحرالدين محمد ص]

In societies which are indifferent to religion, people allow others to engage in any act without considering its baneful result in the hereafter. For instance, they allow them to behave immorally and turn a blind eye when they engage in an act forbidden by Allah, or even encourage them.
The criteria believers adopt for themselves in this matters that the mercy shown to others must definitely make a positive impact in terms of others' eternal life in the hereafter. In some cases, the love and mercy they feel for believers may entail their interfering or criticizing them on some issues which may be hard on their lower selves (an-nags). Upon witnessing a wicked deed, they may criticize the perpetrator and make strong pleas to deter him from such a deed. This is indeed true compassion.
That is because, at the risk of causing offence to the other party, they put a stop to a conduct at variance with Qur'anic teaching and thus prevent that person from engaging in an act that would incur eternal torment in hell—a point of no return. For that reason, believers encourage others to display the morality with which Allah will be pleased most, and which will prepare them for life in paradise. In so doing, they display the most elevated form of mercy. One needs to keep in mind that the real cruelty is not to consider the eternal life and to deliberately ignore mistakes that would incur punishment.
In this respect, believers follow the Prophet Muhammad, may Allah bless him and grant him peace, as their role model, who, in the words of the Qur'an, was “truly vast in character". (Surat al-Qalam: 4)
In another verse, Allah reveals the elevated morality of the Prophet, may Allah bless him and grant him peace: “A Messenger has come to you from among yourselves.
Your suffering is distressing to him; he is deeply concerned for you; he is gentle and merciful to the believers."(Surat at-Tawba: 128) Thus, in compliance with Allah’s command, believers who adopt this morality behave compassionately and mercifully towards believers by considering their rewards in the hereafter.
Muhammad is the Messenger of Allah, and those who are with him are fierce to the disbelievers, merciful tone another. You see them bowing and prostrating, seeking Allah's good favor and His pleasure. Their mark is on their faces, the traces of prostration…(Surat al-Fath: 29)
On every issue, the Qur'an, the only guide that "discriminates between right and wrong" lays down the mode of behavior for believers. In the Qur'an, real compassion, and to whom and under which conditions believers are to show mercy are all made explicit. The following section deals with these topics. Mercy Shown towards Believers Allah clarifies in the Qur'an that Muhammad, may Allah bless him and grant him peace, is His Messenger and that "those who are with him are fierce to the disbelievers, merciful to one another". (Surat al-Fath: 29)
As this verse makes explicit, the people to whom believers show compassion are again believers, that is, those who have faith in Allah and who fear Him. One and above all else, they fulfil this as a command of Allah. This aside, seeing a believer's love for Allah, his elevated morality and his striving to earn Allah's approval and the exemplary morality he displays inspires a natural love, mercy and compassion in other believers' hearts. As is expressed in this verse, "Your friend is only Allah and His
Messenger and those who believe: those who establish prayer and pay the welfare tax, and bow" (Surat al-Ma'ida: 55), believers know that they are the guardians of one another and act with the sincerity and fondness this acknowledgement brings. These attributes are expressed in another verse as follows:

[محمد صالح بحرالدين محمد ص]

The men and women of the believers are friends of one another. They command what is right and forbid
What is wrong, and establish prayer and pay the welfare tax, and obey Allah and His Messenger. They are the people on whom Allah will have mercy.
Allah is Almighty, All-Wise. (Surat at-Tawba: 71)The Prophet, may Allah bless him and grant him peace, also told believers, "You will not be true believers until you are merciful with one another."(Bukhari and Muslim)
Thus, having this concept of friendship, believers aspire to eliminate all factors likely to cause trouble for one another and to create a peaceable and comfortable environment. They are aware that their brothers are weak servants of Allah like themselves. They acknowledge that they are apt to make mistakes, to commit errors of memory or to be forgetful. Therefore, they are never seized by feelings of anger or mercilessness and compassionately encourage one another to do well. Nevertheless, Allah orders believers to be "fierce" to the disbelievers. That is because disbelievers struggle with the religion of Allah and even try to prevent people from living by it. This being the case, showing mercy touch people means turning a blind eye to the harm they are likely to do to religion. This is an utterly unacceptable situation with which believers would severely struggle until the end of their lives. Accordingly, they feel compassion towards sincere believers who fear Allah and who strive to earn Allah's approbation.
Compassion Shown towards Those Who Emigrated in the Way of Allah in the Qur'an, the emigrants are defined as those "who were driven from their homes and wealth desiring the favor and the pleasure of Allah and supporting Allahand His Messenger". (Surat al-Hashr: 9) in another verse, it is stated that these people had been expelled from their homes without any right only because they said: "Our
Lord is Allah". (Surat al-Hajj: 40)
Allah assigned believers to protect those who migrated in the way of Allah and informed them that these people were the guardians and friends of one another:
Those who believe and have migrated and struggled with their wealth and themselves in the Way of
Allah, and those who have given refuge and help, they are the friends and protectors of one another… (Surat al-Anfal: 72)Believers, whom Allah characterizes as those who “give refuge", extend their help to those who, leaving everything they owned behind, take refuge with them, although they had no prior acquaintance with them.
Neither the wealth, nor the status, nor the occupations of the refugees have any importance for them, since they only help because they say they have faith in Allah.
Leaving this aside, they have no expectations from them, whether immediate or long-term. Their purpose is to earn Allah’s approval and therefore, they expect their rewards only from Allah.
The support provided by believers to those emigrants is a sign of their elevated morality and understanding of mercy. Yet, they essentially display this morality because it is a command of Allah. This obligation of believers is related in the following verse:
Let not those of you who possess affluence and ample wealth ever become remiss in helping (the erring ones among) their relatives and the very poor and those who have migrated in the way of Allah.

[محمد صالح بحرالدين محمد ص]

They should rather pardon and overlook. Would you not love Allah to forgive you? Allah is Ever-Forgiving, Most Merciful. (Surat an-Nur: 22)
In compliance with this command of Allah, believers accept those who flee their homes as their "brothers" and demonstrate a deep compassion for them. They share all their earnings with them, care for them and provide them with shelter. To make them feel at home and to ease their trouble, they anticipate their potential needs before they express them and try to meet them.
However, what is most important is that believers make all these sacrifices voluntarily, without feeling any distress.
If necessary, they offer their own food, clothing and even their homes to the refugees even if they themselves are in need and this never causes them any uneasiness.
Indeed, the fellow feeling they show to those who migrate soothes their conscience. It pleases them greatly to display such morality as pleases Allah. The morality of such believers is described in the following verse:
Those who were already settled in the abode, and in faith, before they came, love those who have migrated to them and do not find in their hearts any need for what they have been given and prefer them to themselves even if they themselves are needy. It is the people who are safe-guarded from the Avarice of their own selves who are successful.
Allah informs us that these people "are successful”, because of their sublime morality. Glad tidings are given in another verse to those who display such attitudes as are most favored by Allah towards the emigrants only to gain Allah's approval:
…Those who have given refuge and help (to those
Who have migrated), they are the true believers.
They will have forgiveness and generous provision.
Doing good and showing compassion for parents are clear commands that have been repeated in many verses of the Qur'an:We have instructed man to honor his parents…
We have instructed man to be good to his parents…Your Lord has decreed that you should worship none but Him, and that you should show kindness to your parents. Whether one or both of them reach old age with you, do not say "Ugh!" to them out of irritation and do not be harsh with them but speak to them with gentleness and generosity. Take them under your wing, out of mercy, with due humility and say: "Lord, show mercy to them as they did in looking after me when I was small". (Surat al-Isra':
In compliance with the commands of Allah, believers show a compassionate attitude towards their parents who grow old and need care.
The above verse also explains the extent to which believer must show compassion to his parents. With the admonition, "do not say 'Ugh!' to them out of irritation and do not be harsh with them but speak to them with gentleness and generosity" (Surat al-Isra': 23), Allah prohibits believers from adopting a disrespectful manner or even a merciless attitude. Therefore, believers behave very kindly and compassionately towards their parents who grow old and become weak. They do their best to make

[محمد صالح بحرالدين محمد ص]

them feel comfortable and always respect them. Considering the difficulties and distress old age is likely to bring, they anticipate all their needs. This aside, they never stop being tender-hearted and respectful in their manner, no matter what the circumstances. On this matter, a hadith of the Prophet (says):
I asked, "Messenger of Allah, to whom should I be dutiful?" Here plied, "Your mother"...."Then to whom should I be dutiful?"
He replied, "Your father, and then the next closest relative and then the next". (Bukhari, Muslim)
However, there is a different kind of situation which believer is likely to encounter regarding his parents; it may well be that the parents of a believer might have chosen the path of disbelief. The attitude a believer has to adopt in such a case would be to graciously and tolerantly summon them back to the right path. The dialogue between the Prophet Ibrahim, peace be upon him, and his
Father is exemplary in the sense of the manner to be adopted and the attitude to be assumed. When the Prophet Ibrahim wanted his father to desist from worshipping idols, he addressed him thus:
Mention Ibrahim in the Book. He was a true man and a prophet.
Remember when he said to his father, "Father, why do you worship what can neither here nor see and is not of any use to you at all? Father, knowledge which never reached you has come to me, so follow me and I will guide you to the right path.
Father, do not worship Devil. Devil was disobedient to the All-Merciful.
Father, I am afraid that a punishment from the All-Merciful will afflict you, and turn you into a comrade of Devil". (Surah Maryam: 41-45)However, as is in the case of the Prophet Ibrahim's father, there may be certain people who remain indifferent to an exhortation made in a kind and respectful manner.
In the face of such indifference however, in compliance with Allah's command, believers must still maintain their reverent and compassionate attitude towards their old and needy parents. Nevertheless, they do not respect or obey their ideas, since they (their parents) live by the principles of a perverted system of beliefs. The unique guide to the true path for a believer is Allah's commands and Allah explains the attitude a believer must adopt in such a situation in this way:
But if they try to make you associate something with me about which you have no knowledge, do not obey them. Keep company with them correctly and courteously in this world but follow the Way of him who turns to me. Then you will return to me and I will inform you about the things you did. (Surah Luqman: 15)Kindness Shown to Travelers the attitude assumed towards travelers is another manifestation of the beneficence of believers. Believers provide all forms of material and spiritual support to wayfarers, who, for one reason or another, have difficulty in reaching their final destination, and they ensure that they arrive there safe and sound. Meanwhile, they consider the potential difficulties and troubles they are to encounter, take effective steps to eliminate them, and provide all other necessary assistance. This obligation, which Allah imposes on believers, is stated in the Qur’ans follows:

[محمد صالح بحرالدين محمد ص]

… (Be good to) travelers and your slaves. Allah does not love anyone vain or boastful. (Surat an-Nisa': 36)
The offerings given for the sake of Allah is for the poor, the destitute, those who collect it, reconciling people’s hearts, freeing slaves, those in debt, spending in the Way of Allah, and travelers. It is a legal obligation from Allah. Allah is All-Knowing, All-Wise. (Surat at-Tawba: 60)
In the above verses, Allah commands believers to "be good" to these people apart from the material support they offer. Given the elevated values of the Qur'an, it is easy for believers to know—as a matter of conscience—how to "do well" and they take great pleasure in displaying these good manners. They think about the possible needs of a wayfarer and accordingly assume naturally sensitive attitude towards them.
These commands of Allah also reveal the understanding of responsibility and the humane qualities instilled in believers by the Qur'an. Believers, who take upon themselves the responsibility for a wayfarer, never remain heedless towards incidents taking place around them. Towards one who needs help, they never assume an in-humane attitude or say, "He is someone I have never met before", "This is none of my business", or "I don't care a bit how he copes with this situation”. They care for the needy and support them with whatever means Allah has bestowed upon them. If they lack the material means to provide the necessary support, they still do not leave them to their own devices, but seek solutions on their behalf. Indeed, in most cases, they put up a far better effort than the needy person himself and continue to deal with the matter until all problems are entirely resolved and needs are satisfactorily met.
This morality and compassion displayed by believers stem from their attachment to Allah which is marked bay profound love for and fear of Him. It is again because of this attachment that believers meticulously comply with the values of the Qur'an.
Compassion Shown towards the Poor some people in societies indifferent to religion consider themselves to be highly sensitive to the needs of the poor. However, the attitude these people assume towards the poor is only a matter of habit. Sensitivity in its real sense appears only when people fully comply with the commands of the Qur'an.
Believers meticulously fulfil the commands of the Qur’an regarding the poor out of their fear of Allah. They do this because it is a command of Allah and because thesis what their understanding of mercy and their conscience tell them to do. Believers are thus zealous in making all kinds of sacrifices of their own free will.
Verse 60, the poor are specified among those to whom alms must be given. According to this verse, giving alms to the poor becomes an obligation for believers. In the verse, "And beggars and the destitute received a due share of their wealth" (Surat adh-Dhariyat: 19), Allah makes it clear that alms must be given not only to those who openly express their indigence but also to those who refrain from doing so because of their nobility of character. In the following verse Allah elaborates upon the situation of the latter class of people.
It (Charity) is for the poor who are held back in the Way of Allah, unable to travel in the land. The ignorant consider them rich because of their reticence.

[محمد صالح بحرالدين محمد ص]

You will know them by their mark. They do not ask from people insistently. Whatever good you giveaway, Allah knows it. (Surat al-Baqara: 273)
As is expressed in the above verse, such people refrain from importuning others for help. However, believers, as a matter of conscience and compassion, recognise the indigence of these people and offer them support to meet their needs. If necessary, they give precedence to the needs of these people over their own. In accordance with the hadith of Allah's Messenger, "Blessed is the wealth of a Muslim from which he gives to the poor, the orphans and to needy travelers" (Bukhari), they know that this is good for them. The Qur'an describes this noble understanding of mercy which is peculiar to believers as follows:
They give food, despite their love for it, to the poor and orphans and captives, (saying): "We feed you only out of desire for the Face of Allah. We do not want any repayment from you or any thanks". (Suratal-Insan: 8-9)
As is evident, believers never try to make others feel indebted because of the compassion they demonstrate or the help they offer, nor do they even expect to be thanked. Their true aim is to try to gain Allah's approval by means of the morality they display. That is because they know that they will be called to account for that morality on the Day of Judgment, and giving alms to the poor is a deed about which they will be questioned. In the Qur'an, Allah has expressly revealed that hell will be the destination of those who knowingly refuse to comply with His commands. It is said that the righteous will ask the sinners:
He used not to believe in Allah the Magnificent, nor did he urge the feeding of the poor." (Surat al-
Haqqa: 30-34) People’s failing to encourage one another to support the poor singles them out for the ignoble end of being cast into hell. On this, the Almighty specifies who wrongdoers are:
Have you seen him who denies the religion?He is the one who harshly rebuffs the orphan and does not urge the feeding of the poor. (Surat al-Ma'un: 1-3)
"Nor do you urge the feeding of the poor." (Surat al-Fajr: 18)
This aside, the compassion shown by believers to the poor is not limited to material support. In compliance with the verse "…Be good to your parents and relatives and to orphans and the very poor, and to neighbors who are related to you and neighbors who are not related to you, and to companions and travelers and your slaves". (Surat an-Nisa': 36), believers are kind and respectful towards the poor. In yet another verse, Allah commands believers to be forgiving and tolerant to the poor:
Let not those of you who possess affluence and ample wealth ever become remiss in helping (the erring ones among) their relatives and the very poor and those who have migrated in the way of Allah.
They should rather pardon and overlook. Would you not love Allah to forgive you? Allah is Ever Forgiving, Most Merciful. (Surat an-Nur: 22)
As is evident, the high morality with which believers deal with the poor also manifests their mercy. Aware that the ultimate Owner of everything is Allah alone, believers acknowledge that everyone is poor before Allah's wealth and thus also approach the poor with affection and compassion.
Orphans must be treated not with harshness but with beneficence the mercifulness of believers may also be observed in their approach to orphans. The noblest of attitudes that must be shown to orphans, who need the care and interest of others because they have lost their parents, are made explicit in the Qur'an. One of the exemplary attitudes believers meticulously adopt is "to do well" to orphans and "never to treat them harshly”. In societies in which the values of the Qur'an are not observed, no system has been devised to protect the rights of orphans or to secure their future. Protection, such as it is, depends upon the conscience of the people.

[محمد صالح بحرالدين محمد ص]

For this reason, some ill-intentioned individuals may try to benefit from the lack of experience and ignorance of these children. Indeed, having no one to protect their rights, orphans can readily become subject to abusive treatment at the hands of those who have taken it upon themselves to care for them. Such people may expect orphans to feel gratitude because they have taken them under their wing or they may reproachfully remind them of the kindnesses they have done them. On the other hand, subjecting them to a different kind of treatment, they may oppress these children in both the physical and the spiritual sense. Nevertheless, Allah prohibits subjecting orphans to harsh treatment and condemns those who mistreat them:
He is the one who harshly rebuffs the orphan and does not urge the feeding of the poor. So woe to those who do prayer, and are forgetful of their prayer, those who show offend deny help to others. (Surat al-Ma'un: 1-7)
Contrary to such offensive treatment, Qur'anic morality demands tolerant and compassionate treatment of orphans as expressed in the verse, "(be good to) orphans and the very poor. And speak good words to people".(Surat al-Baqara: 83) Believers meticulously observe this command. Their conscience and understanding of humanity entail the protection of orphans who need help and care, and the meeting of all their spiritual and material needs. Believers never oppress orphans, expect them to appreciate their kindness or strive to obtain any material or spiritual benefits from them. On the contrary, they protect their rights and adopt the best possible attitude.
Their strong sense of what is right, their profound fear of Allah and their compassion account for this meticulousness.
Improving the situation in life of orphans and bringing them up as decent individuals…They will ask you about the property of orphans. Say, "Managing it in their best interests is best". If you mix your property with theirs, they are your brothers… (Surat al-Baqara: 220)
As is implied in the above verse, Allah advises believers to bring orphans up as decent individuals. Believers show keenness to take this responsibility upon themselves and do their best to educate them in the best way possible.
However, the most important responsibility of a person who takes a child under his protection is to instill in him the noble values of the Qur'an and to make him regard Allah with due appreciation. That is because, these are the most important issues that guide the individual to truth and salvation. A child develops moral sense in the light of the knowledge he acquires in his early years and is accordingly prepared for his eternal life in the hereafter.
For this reason, this is the most important issue to which believer pays attention while an orphan under his care is being educated. He does his utmost to ensure that he or she has superior values as a believer. No doubt, this is only made possible by his living by the values of the Qur’an himself. Abiding by Islamic ethics ensures that orphans grow up into decent, intelligent, hard-working individuals. Protection of orphans' property Allah issues a stern warning to those who misappropriate the wealth of orphans:
People who consume the property of orphans wrongfully consume nothing in their bellies except
Fire. They will roast in a Searing Blaze. (Surat an-30sume the responsibility for an orphan do not spend that orphan’s personal wealth for their own needs or expect anything in return. On the contrary, giving them priority over all others, they protect the rights and wealth of such orphans as are entrusted to them by Allah.

[محمد صالح بحرالدين محمد ص]

Being meticulous about protecting the wealth of an orphan entrusted to one's care is something peculiar to those who are sincere in their faith, who have a high standard of morality and who grasp the understanding of mercy described in the Qur'an, especially since guardian is granted the authority to spend the wealth of an orphan. Not spending a penny for one's own personal needs out of a property entrusted to one—despite having the authority to spend from it is truly a matter of conscience. In the Qur'an, Allah advises the wealthy guardian to behave decently in this matter. If the guardian in question is poor, then he is allowed to spend within the due limits specified in the Qur'an. Believers who fear Allah and who are aware of the Day of Judgment behave in a manner in His eyes, most in keeping with the dictates of the conscience, and in observance of the Prophet's warning "Whoever is not merciful towards people, will not be treated mercifully by Allah." (Ahmad). That is because, Allah warns that, "devouring" the wealth of the orphan is a grave sin. Give orphans their property, and do not substitute bad things for good. Do not assimilate their property into your own. Doing that is a serious crime. (Suratan-Nisa': 2)
Hereafter, believers carefully conserve the wealth of orphans until they reach intellectual maturity. When orphans grow old and mature enough to exercise rational and healthy judgment, believers hand over their property to them. The conditions of this are specified in the Qur’an as follows: Keep a close check on orphans until they reach marriageable age, then if you perceive that they have sound judgment hand over their property to them.
Do not consume it extravagantly and precipitately before they come of age. Those who are wealthy should abstain from it altogether. Those who are poor should use it sensibly and correctly. When you hand over their property to them ensure that there are witnesses on their behalf. Allah suffices as a
Reckoner. (Surat an-Nisa': 6)
Believers comply exactly with all these commands relating to the care and education of orphans. Comparison made between the way people in society’s distant from religion treat orphans and the attitude of believers shows the nobleness of Qur'anic morality. Mercy Shown to Debtors another very good example of the mercy peculiar to believers is the attitude they assume towards debtors.
Allah relates the proper attitude one has to adopt to debtors in the following verse: If someone is in difficult circumstances, there should be a deferral until things are easier. But making free gift of it would be better for you if you
Believers adopt an entirely compassionate and sensible attitude to one who is in difficulty over paying his debts. A believer, above all, is a person of wisdom and high conscience. Thus, he can very well understand what person in debt goes through and accordingly assumes the most conscientious and compassionate attitude possible.
No doubt, debt is an important liability to take on, involving as it does a promise given to another party.
Indeed, in numerous verses, Allah commands people to keep their promises. However, according to the above verse, when a debt is at issue, decision about its settlement, rests entirely with the creditor. The creditor can postpone repayment until the debtor is in better financial conditions. However, Allah stresses that it is better for believer to waive the debt and consider it as alms.

[محمد صالح بحرالدين محمد ص]

The Prophet Muhammad, may Allah bless him and grant him peace, had this to say on the behavior of the creditor:
"Who gives respite to a debtor or grants him remission, Allah will give him shade under His shade".(Muslim)
Nevertheless, there is one important point to consider here: The believer may exercise this right only when he believes in the honesty of the other party. This is not procedure to follow for a debtor with a fraudulent mentality. Otherwise, people bereft of a sincere fear of Allah may attempt to defraud people of good faith who have good intentions. At this point, a believer simply relies on his con- Science and wisdom, and obeys this command of the Qur’an when he feels the other party is decent and has sincere intentions.
Mercy Shown to Those Whose Hearts are to be Reconciled The offerings given for the sake of Allah is for the poor, the destitute, those who collect it, reconciling people’s hearts, freeing slaves, those in debt, spending in the Way of Allah, and travelers. It is a legal obligation from Allah. Allah is All-Knowing, All-
Wise. (Surat at-Tawba: 60)
In the Qur'an, reference is made to a group of people “whose hearts are to be reconciled". These are the people who have recently started learning about Islam or who have no knowledge of religion at all, but for whom efforts are made to encourage them to have faith.
Believers who acknowledge the perfection of the religion
Allah has chosen for mankind and witness its being the unique system in consonance with their creation, also wish others to live by this beautiful system. This aside, aware that all people will be called to give an account of their deeds on the Day of Judgment, they strive to warn them and summon them to the true path while there is still time. That is because, they know that the only way to attain salvation both in this world and beyond is to live by the guidelines of Islam. Allah commands believers to communicate His religion to the people. These virtues of believers are related in the Qur'an as follows:
Mankind. You enjoin the right, forbid the wrong and believe in Allah. (Surah Al 'Imran: 110)
Believers take every opportunity to save people from life which is distant from religion and to protect them from hell. They encourage them to do well and try to prevent them from engaging in wicked deeds. They aim to save such people as are on the brink of an abyss because of their ignorance. Allah thus describes the situation of these people before committing themselves to religion:
…You were on the very brink of a pit of the Fire and He rescued you from it. In this way Allah makes His Signs clear to you, so that hopefully you will be guided. (Surah Al 'Imran: 103)
Believers, who are very well aware of the torment an irreligious life brings to man, try various ways of making people embrace Allah's religion and thus save them from the situation they are in. They make any sacrifice, both material and spiritual, to communicate their religion to those "whose hearts are to be reconciled". The Qur'an typifies as "alms" everything spent for the purpose of propagating religion. This is the kind of spending which will be rewarded generously in the sight of Allah. Indeed, having faith in Allah means being saved from the torment of hell and attaining an eternal life in paradise. The believers ‘understanding of mercy, stemming from their fear of Allah, entails spending without expecting anything in return. That is because, for believers, there exist no such benefits as would be received in return for such spending.