“…without expecting good from Allah.”

Jâbir b. `Abd Allah al-Ansârî relates that he heard the Prophet (peace be upon him) said, three days before his death: “None of you should die without expecting good from Allah.” [Sahîh Muslim (5125)]

Having bad expectations about Allah… What does this mean? In broadest terms, it means to entertain any thought that Allah will act in a way that is inappropriate to His majesty.For instance, a person might say to himself: : “If I ask Allah to forgive me, He will not do so.” or: “If I call upon Allah to help me, He will not do so.”

The same can be said for any suspicion about Allah that contradicts our belief that He is All-Powerful, Most Generous, and Most Merciful.

The Qur’ân provides us with examples of those who had bad expectations about their Lord. For instance, Allah tells us about the disbelievers of Mecca who went up to Prophet Muhammad (peace be upon him) and argued that if they accepted the faith, they would endanger the strong position of Mecca as well as their personal status and property.

It sayd in the Qur’ân: “And they say: ‘If we follow the guidance with you (O Muhammad), we shall be carried off from our country.’ What! Have We not established for them a sure sanctuary, whereunto the produce of all things is brought (in trade), a provision from Our presence? But most of them do not know.” [Sûrah al-Qasas: 57]

These were people of Mecca were afraid that tribes of Arabia would turn against them if they abandoned their idols and turned to the worship of the one true God. They worried they would lose their prestige they enjoyed among the Arabs by being the caretakers of the Ka`bah and the idols, and feared that the various Arab tribes would fight them instead.

This shows their bad expectations of Allah. They expected that Allah would not protect His religion and assist those who uphold it. In spite or recognizing the truth in Islam’s message, they thought that falsehood would prevail.

We find another good example of someone expecting bad about Allah in the Sunnah. The Prophet (peace be upon him) said:

A man once said: “Allah will not forgive so-and-so.”

As a consequence, Allah said: “Who is this who presumes to exceed My authority by declaring that I will not forgive someone? Indeed, I have forgiven that person and brought your deeds to naught.” [Sahîh Muslim (4753)]

To presume of Allah such a presumption is to place oneself in a position of godly authority, deciding who is to be forgiven and who is not. This is a great misapprehension about Allah, above and beyond the bad expectation it implies regarding Allah’s forgiveness and mercy.It is a sin to think badly of Allah. Such is the manner of the worst unbelievers. Indeed, harboring bad expectations of Allah can lead a person to unbelief, especially of the bad thoughts cause the person to deny Allah’s greatness and perfection.

From: Islamtoday.net

Mufti Abu Layth al-Maliki – Q&A with New Muslims

 

Meaning of: ‘The supplication of the oppressed is answered’

Question

I read in the Sunnah that the supplication of someone who is oppressed is answered. Does this mean that when we are wronged by someone else, we are encouraged to beseech Allah’s wrath against that person?

Answered by

the Fatwa Department Research Committee – chaired by Sheikh `Abd al-Wahhâb al-Turayrî

Among the things that the Prophet (peace be upon him) said to Mu`âdh when he dispatched him to govern over Yemen was: “And be wary of the supplication of the oppressed, for between it and Allah there is no barrier.” [Sahîh al-Bukhârî (1496, 2448) and Sahîh Muslim (19)]

This is understood to mean that the supplication of the oppressed against his oppressor is answered.

It is clear from the context that this is a strong warning against oppressing others. The Prophet (peace be upon him) was warning Mu`âdh to be wary of wronging the people under his authority.

It should not be regarded as an encouragement to invoke supplications against other people every time they do something wrong to you. It is better to pray for their forgiveness and to bear their misdeeds with patience.

At the same time, supplication is the refuge of the truly oppressed and downtrodden. When oppression and weakness strips a person of all practical hope and leaves that person with no one to give support against those who oppress him, that person raises his or her hands to the sky and sets forth his or her complaint before the Lord, the Almighty. Allah strengthens that oppressed person and brings relief, and He lets His wrath fall upon those who oppress.

We see that Noah (peace be upon him) supplicated against his people when they oppressed him, spurned him, and rejected his call.

Also, when Moses (peace be upon him) beseeched Allah in supplication against Pharaoh after he had transgressed, oppressed, and tyrannized Moses’s people, Allah answered his supplication. The oppressor’s lot is disgrace in this world and a painful chastisement in the Hereafter.

`Umar said, when he appointed Hunayy to manage the affairs of an area: “Restrain your hands from wronging the Muslims and be wary of the supplication of the oppressed, for indeed the supplication of the oppressed is answered.” [Sahîh al-Bukhârî (3059)]

What we must do is take heed of these warnings and refrain from wronging others.

And Allah knows best.

From: Islamtoday

The Noblest Supplication for Asking Forgiveness

Sheikh Salman al-Oadah

Mon, 03/01/2010

Prophet Muhammad (peace be upon him) taught his Companions the best supplication for beseeching Allah’s forgiveness. He taught them to say the following prayer every morning and evening:

“O Allah! You are my Lord. There is no God besides You. You created me, and I am your servant, and I honor Your covenant and Your promise as much as I can. I seek refuge with You from the evil that I do. I come to You by Your grace, and I come to You with my sins. So forgive me, for no one forgives sins but You.” [Sahīh al-Bukhārī (6307)]

This is most certainly the supplication of a believer, but of a believer who admits to stumbling into error; who says: “I honor Your covenant and Your promise as much as I can” and who appeals to the Lord with the words: “I seek refuge with You from the evil that I do. I come to You by Your grace, and I come to You with my sins.”

When we offer this supplication, we profess that our sins are all the more wrong in light of Allah’s blessings and grace that He showers upon us, but alas we have sinned and appeal to Allah in His infinite grace to forgive us.

This supplication is rich in meaning. There are so many ways in which it remedies the ills of the hearts of those who utter it.

Consider the words: “You created me, and I am your servant, and I honor Your covenant and Your promise as much as I can.” How honestly can we say these words? Even more, by uttering these worlds, we are reaffirming that our commitment to fulfill our covenant with our Lord to the best of our abilities. It is also a reminder to us of the covenant that we have with our Creator, which is mention in the following verse of the Qur’an:

“And when your Lord brought forth from the children of Adam, from their backs, their descendants, and made them bear witness against their own souls: Am I not your Lord? They said: ‘Yes! we bear witness.’ Lest you should say on the day of resurrection: ‘Surely we were heedless of this.’” [Sūrah al-A`rāf: 172]

We should appeal to Allah with this supplication for forgiveness whenever we commit a sin. We should also offer it every morning and evening, for if we do so, it will bring us a greater assurance that Allah in His grace will forgive us our mistakes and transgressions. It will also ensure that we cultivate our hearts to be penitent and humble.

From: Islamtoday.com

Renew Your Faith

Sheikh Sâlih al-Mughâmisî, professor at the Islamic University in Madinah

Thu, 11/27/2008

Faith is the most precious of possessions. It is the greatest gift. Allah has made it the distinction of those who are destined for Paradise.

Allah says: “Are those who believe like those who are iniquitous? They are not the same.” [Sûrah al-Sajdah: 18]

We must value the gift of faith. Allah withheld the gift of faith from some of the closest relatives of His Messengers, like Abraham’s father and one of Noah’s sons. They were so close to those noble Prophets, but they were not blessed to have faith. Be thankful that Allah has bestowed this blessing on you. We must praise Him for giving us this gift. We would not have been guided had it not been for Allah guiding us.

We should take care of this most valuable gift. We must safeguard it. We must not let it deteriorate or fall into peril. How do we do this?

It is well-known that faith increases and decreases. Faith increases most effectively through the performance of good deeds.

Abû Hurayrah relates the following:

Once when the Prophet (peace be upon him) was sitting with his Companions, he asked: “Who among you started his day fasting?”

Abû Bakr said: “I am fasting.”

Then the Prophet (peace be upon him) asked: “Who among you has visited the sick?”

Abû Bakr said: “I have.”

Then the Prophet asked: “Who among you gave food to the poor?”

Abû Bakr who answered: “I have.”

The Prophet then asked: “Who attended a funeral procession today?”

Abû Bakr again replied in the affirmative.

At this point, the Prophet (peace be upon him) said: “These deeds do not come together in a single person except that the person is admitted into Paradise.” [Sahîh Muslim]

Consider how Abû Bakr engaged in all of these good deeds in a single day. We should not be surprised to know that, on another occasion, the Prophet (peace be upon him) said about Abû Bakr: “Abû Bakr’s faith weighs as much as the faith of the rest of my followers put together.”

In order to renew your faith and increase it, read the Qur’ân. Put your mind into it, and think carefully about what you are reading. There is no better way to remember Allah or beseech His favor than by using His own words.

Also, read the stories of the Prophets to learn about the exemplary lives of those who possessed the greatest faith of all. We can see how Abraham (peace be upon him) was willing to sacrifice his own son for the love of Allah, how he was willing to let Nimrod cast him into a bonfire, and how he gave hospitality to his guests, His heart was sincere in everything that he did and he always turned penitently to his Lord. Because of this, he earned the epithet “Friend of Allah.”

“And Allah took Abraham as a friend.” [Sûrah al-Nisâ': 125]

When we read about the lives of the Prophets and contemplate on the lessons that their lives teach us, it increases our faith and bolsters our conviction. Consider when Allah says: “They are the ones whom Allah guided, so follow their guidance.” [Sûrah al-An`âm: 90]

To further increase your faith, visit the graveyard. See how everyone’ s state in the physical world is made equal by death. Then consider how the status of their souls differs. How many believing souls are saying in expectation: “My Lord! Bring on the Day of Resurrection!” How many other souls are pleading in fear and dread: “My Lord! Do not bring on the Day of Judgment.”

May Allah increase us in faith and make us all God-fearing.

From: Islamtoday.com

Combining Prayers Habitually

Sheikh Sulaymân al-`Isâ

Wed, 01/01/2003

All praise is due to Allah and may peace and blessing be upon our Prophet Muhammad,

There are those who advocate combining together the Zuhr and `Asr prayers and likewise the Maghrib and `Ishâ’ prayers on a regular basis without any valid excuse. They argue that in the Qur’ân prayer is only mentioned three times in the day and night. They also cite the hadîth related by Ibn `Abbâs that the Prophet (peace be upon him) combined between Zuhr and `Asr and also between Maghrib and `Ishâ’ while in Madinah without there being a reason like fear, rain, or traveling.

Let us first look at the verse in question. Allah says: “Establish regular prayers at the Sun’s decline until the darkness of the night and the recital of the Qur’ân in the morning, for the recital of dawn is witnessed.” [Sûrah al-Isrâ': 78].

Allah’s saying: “…at the Sun’s decline…” means its descent to the West from the meridian right after midday. Allah’s saying: “…until the darkness of the nigh…” together with the previous part of the verse: “at the sun’s decline” would cover the times of the four obligatory prayers: Zuhr, `Asr, Maghrib, and `Ishâ’.

Allah’s saying: “…the recital of the Qur’ân in the morning…” is a reference to the Morning (Fajr) Prayer. The Fajr Prayer is called the recital because it is preferable to read in it many verses of the Qur’ân. Therefore, this verse covers the five daily prayers. In the Sunnah, the exact times for these five prayers are given in detail.

Ibn Kathîr, after mentioning this verse in his commentary on the Qur’ân, says: “The Sunnah of the Prophet (peace be upon him), through his sayings and his actions, provides us with the exact times of these prayers as known and applied by Muslims today. This has been passed down from one generation to the next, century after century.”

The Prophet (peace be upon him) used to pray each of the five prayers on time. In certain extenuating circumstances in which Allah grants a concession, he would combine prayers. It is a well-known principle in Islam that the Sunnah explains the Qur’ân. Allah says to His Prophet: “We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect” [Sûrah al-Nahl: 44]

The advocates of combining prayers habitually also furnish as proof the hadîth of Ibn `Abbas related in Sahîh Muslim that the Messenger of Allah prayed Zuhr and Asr together, and also Maghrib and `Ishâ’, although he was neither in a state of fear nor on a journey. In another narration, the absence of rain is mentioned instead of a journey. A similar hadîth is narrated in Sunan al-Tirmidhî.

Before discussing this hadîth, we should bear in mind that the majority of scholars believe that combining between these prayers is unlawful except for one of the valid reasons that are explicitly stated in the sacred texts. They argue that there is clear textual evidence that the times for prayers are fixed. Therefore, no exceptions should be made without specific evidence detailing those exceptions. To support this, they cite the overwhelming evidence that the Prophet (peace be upon him) prayed his prayers at their proper times. However, there were a few scholars such as Ibn Sîrîn, Ibn Shubrumah, the Mâlikî jurist Ashhab, and the Shâfi`î jurist Ibn al-Mundhir, who said that combining these prayers together is permissible as long as there is some need to do so, but a person should not make a habit out of it.

Moreover, the scholars have disagreed on the meaning of this hadîth. Al-Nawawî said the following in his commentary on this hadîth:

These are the authentic narrations in Sahîh Muslim, as you can see. The scholars have different ways of interpreting them and understanding them. Al-Tirmidhî said at the end of his book: “There is no hadîth that the whole Islamic nation agreed to reject like the one related by Ibn `Abbâs in connection with combining prayers in Madînah without the excuse of fear or rain and the hadîth of killing the one who drinks liquor the fourth time he is charged with it.” What al-Tirmidhî says about drinking liquor is right. There is consensus that the hadîth that mentions killing the imbiber has been abrogated. However, in the case of the hadîth of Ibn `Abbâs, there is no consensus to abandon it. Instead, there are different opinions about what it means.

Some scholars understood the hadîth to refer to cases when it was raining, but their opinion is weak due to the narration of the hadîth that mentions it was not raining.

Other scholars thought it took place on a cloudy day. According to them, the Prophet (peace be upon him) prayed Zuhr and when clouds vanished, it turned out that it was the time of `Asr, so he prayed `Asr. This is nonsense, because even if it was a remote possibility in this for combining Zuhr and `Asr, it could not explain combining between Maghrib and `Ishâ’.

Others opined that the hadîth referred to postponing the first prayer until near the end of its prescribed period. When he finished praying it, the time for the next prayer had come in, and he prayed it as well, so it appeared as if he was combining the prayers. This does not match with the explicit understanding of the hadîth and the fact that Ibn `Abbâs used it as justification for combining his prayers.

Others gave sickness or some other excuse as the reason. This was mentioned by Ahmad and al-Qâdî Husayn and was preferred by al-Khattâbî and al-Rûiyânî. This is the preferred saying in explaining this hadîth as well as for what Ibn `Abbâs did and the approval that Abû Hurayrah gave Ibn `Abbâs when he did so. This makes sense, because the hardship in sickness is more than the hardship that comes from rain.

A group of scholars believed that combining prayers is permissible in residence as long as it is not taken as a habit. As we said before this is the opinion of Ashhab and Ibn Sirîn. This is the preferred saying of Ibn al-Mundhir. It is in line with the explicit meaning of Ibn `Abbâs’ statement: “He did not want to put hardship on his people.” Ibn `Abbâs did not mention any specific reason like sickness or something else.

- Quoted from al-Nawawî’s commentary of Sahîh Muslim ( 3/2149)

I hold the opinion that this last saying is the best. It is permissible to combine prayers in case of need, but this should not be taken as a habit. This is also the opinion of Ibn Taymiyah, who said:

Ibn `Abbâs was not traveling nor was there any rain, but he mentioned this narration as justification for combining his prayers. He knew that there was no rain, but Ibn `Abbâs was involved in something important for the Muslims as he was teaching the people what they needed to know about their religion and he believed that if he stopped at that time and came down from the pulpit, the opportunity would be lost. He deemed that the activity he was engaged in permitted him to combine prayers as the Prophet (peace be upon him) combined prayers in Madinah without there being fear or rain but for some other necessity… All the hadîth indicate that he combined prayers to make things easy for his people. Therefore, combining prayers is permissible if otherwise there would be some hardship that Allah had lifted from His nation. Combining prayers due to debilitating illness is all the more permissible. The same applies to the one who cannot maintain his purity for two prayers, like the woman whose bleeding continues past her menstrual cycle and the like. At the same time, we have a saying from `Umar b. al-Khattâb that combining of two prayers without an excuse is one the grievous sins.” [Ibn Taymiyah, Majmû` al-Fatâwâ]

The saying of Ibn Taymiyyah on this issue is correct in my opinion. It is permissible to combine between prayers for a valid reason, but this should not be taken as a habit. Whoever combines prayers without a valid reason and continues to do on the basis of Ibn `Abbâs’ hadîth has violated the Sunnah of our Prophet (peace be upon him) and gone against his guidance.

Sheikh Ibn Bâz, in his marginal notes on Fath al-Bârî, writes: “The best way to view the hadîth is to understand that the Prophet (peace be upon him) combined between the said prayers particularly that day for some hardship, whether it was sickness, extreme cold, mud or something else. Ibn `Abbas, when he was asked about the reason for combining prayers, said it was to remove hardship from the people, which is a proper and correct answer.” [Fath al-Barî, (2/24)].

This should be enough evidence to demonstrate the mistake of those who combine their prayers habitually or without any valid reason.

References:

Ibn Hajar al-`Asqalânî, Fath al-Barî, 2/23
Al-Nawawî, Commentary on Sahih Muslim, volume 3, pp. 2148-2150.
Al-Shawkânî, Nail al-Awtâr, 3, 227-230.
Ibn Taymiyah, Majmû` Fatâwa Ibn Taymiyyah, 24, 72-84.

From: Islamtoday.com

The True Richness

by Shaykh Abû Ammâr Yasir al-Qadhî

---

Many people mistakenly assume that true wealth and real treasure is that of money. It is indeed true that wealth is a great blessing from Allah which He bestows upon His servants. And the one who earns it purely, and spends it properly, and gives it to those that deserve it, without a doubt earns a great reward from Allah.

But at the same time, wealth is not the greatest blessing that can be given to mankind. Furthermore, no matter how much wealth a person has, eventually it will leave him, and pass on into the hands of others. The Prophet (SAW) reminded us of this when he asked the Companions, “Who amongst you loves the money of his inheritors more than his own money?”^[1]

They replied, “O Messenger of Allah! There is no one of us except that he loves his own money more than he loves the money of his inheritors.” So the Prophet (SAW) replied, “But his money is only that which he sent forth, and the money of his inheritors is what he left behind.”^[2] So in reality most of the money that a person owns will eventually end up in the hands of his or her inheritors, and only that part which was spent for the sake of Allah will actually benefit one in the hereafter.

Allah emphasizes this point in the Qur’an with the teaching that,

“Wealth and children are the adornments of the life of this world. But the permanent righteous deeds are better in your Lord’s Sight (to attain) rewards, and better in respect of hope.” [Surah al-Kahf, 46]

So money and children can be a comfort and a pleasure of this life, but righteous deeds are what will remain permanently — not one’s family or wealth. It is these righteous deeds which will bring a person Allah’s Pleasure, and through which a person can hope for an ever-lasting reward in the Hereafter. The Qur’an clearly states,

“And it is not your wealth, nor your children that bring you nearer to Us, but only he (will please Us) who believes, and does righteous deeds; for such (people), there will be a double reward for what they did, and they will reside in the high dwellings (of Paradise), in peace and security.” [Surah Saba', 37]

The great student of Ibn Abbas, Qatadah al-Sadusi, said commenting on this verse,

“So do not judge people based on the amount of money and children they have! Even a disbeliever might be given money, whereas the Muslim has been withheld from it.[3]

In a well-known and oft-repeated parable, the Qur’an compares the life of this world to a crop that flourishes after rainfall, only to wither up and shrivel in a short period of time. The Qur’an states,

“Realize that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. It is like the vegetation (that sprouts forth) after rain, whose growth is pleasing to the disbeliever. Soon it dries up, and you see it turning yellow, then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers). And indeed, the life of this world is only a deceiving enjoyment.” [Surah Hadid, 20]

Imam al-Sa’adi summarised the commentary of this verse when he wrote, in a very beautiful passage: In this verse, Allah informs us of the true nature of this world, and what it is really based on, and He explains its end, and the end of the people in it. He informs us that it is a mere play and amusement, so our bodies play in it, and our hearts are amused at it. And we see that this is exactly what the people that are following this world are upon, so you find that they have wasted their entire lives so that they can amuse their hearts. They are in total ignorance about remembering Allah, and what they are about to face of rewards and punishments (in the Hereafter). You see them taking their religion as an amusement and pastime.

And this is in contrast to the people of awareness, and the ones that strive for the Hereafter. Their hearts are alive with the remembrance of Allah, and His knowledge, and His love. And they have busied themselves with actions that will bring them closer to Allah, whether those actions will benefit themselves only, or also others. And the phrase, ‘.. .zinah…,’ or ‘pompness,’ means that they will try to beautify themselves in their clothes, food, drinks, the means of transportation, their houses and palaces, their prestige, and other matters. The phrase,’…mutual boasting amongst you…,’ implies that everyone is attached (to this world), trying to outdo others, so that he will be the victor in all its matters. He wishes that he can satisfy all of his desires through it. And (this occurs in money and children), so each one wants to be the one that has more than the other, in money and children. And this is what is occurring amongst those that love this world and are content with it.

But this is in contrast to the one who realizes this world and its reality, so he made it a passage, and not the goal. So he competed in coming closer to Allah, and he took the necessary means to ensure that he would arrive at the promised destination. So when he sees someone who tries to compete with him in money and children, he instead competes against him with good deeds!

Then, Allah drew for us a parable of this world. It is like a rain that falls to the earth, and then mixes with the vegetation that is eaten by men and animals, until, when the earth spreads forth is beauty, and the disbelievers — those who cannot see beyond this life — are amazed at its fruits, the command of Allah comes upon it. So it is destroyed, and it withers up, and dries, and it returns to its previous state, as if the land never gave any greenery, and as if no beauty were ever seen on it!

And this is how this world is! While it is at its prime for its companion, sprouting forth with beauty, whatever he wants of its treasures he can take, and whenever he wants to obtain anything of it, he finds the doors to achieve it are open, when, all of a sudden, Allah’s decree falls upon it. So all of it is removed from his hands, and his control over it is gone, or he himself is removed from it, so he leaves it with absolutely nothing of it in his hands, having gained nothing from all of it except a shroud (that is placed on the dead body). So woe to him who makes it his goal, and sacrifices everything for it, and strives and devotes his entire life to it!

And as for the actions of the Hereafter, then that is what will truly benefit. It will store for its owner (the fruits of his work), and will accompany him forever. This is why Allah stated, ‘But in the Hereafter (there is) a severe torment (for the disbelievers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers).’ So, the Hereafter will be one of these two matters only. As for the punishment, then it will be in the Fire of Hell, and its pits and chains, and all of its horrors. And this will be for one who has made this world his goal, and the end of his journey, so he freely disobeyed Allah, and rejected His signs, and did not thank His blessings.

And as for the forgiveness from Allah for one’s sins, and the absolvement of all punishment, and the pleasure of Allah, then this will be for one who strived for the Abode of Enjoyment (Paradise) — the one who realised the true nature of this world, and therefore strived a real striving for the Hereafter.

So all of this should make us lessen our desire for this world, and increase our desire for the Hereafter, and this is why Allah said, ‘And indeed, the life of this world is only a deceiving enjoyment.’ So, this (life) is an enjoyment that a person can benefit from, and take his needs from. No one except a person of weak mind will be deceived by it, and become content with it, and these are the ones that Allah will allow to be deceived by the Deceiver (Shaytan). ^[4]

No matter how much money a person earns, in reality he only utilizes a very small fraction of it. Ponder over the wise reminder from the Prophet (SAW|). ‘Abdullah ibn al-Shakhir reported, “I entered upon the Prophet (SAW) and he was reciting “Alhakum al-takathur” (The mutual rivalry [for trying to compete with one another in worldly matters] diverts you) [al-Takathur; 1]. He said,

‘The son of Adam cries out: “My money! My money!” But do you have, O son of Adam, anything of your money, except that which you eat, so it is wasted, or that which you wear, so it wears out, or that which you gave as charity, so you have sent it forth (to get its rewards in the Hereafter)?’” [5]

In this hadith, the Prophet (SAW) reminded us that, in reality, all of our money is utilised in only three ways. Firstly, the food that we eat, and this eventually is transformed into waste product. Secondly, the clothes that we wear, and this eventually wears out so that it is unusable. Thirdly, the money that has been spent for the sake of Allah, and this is the only part whose benefits remain and return to us. So of what benefit is it for a person to gloat over ‘his money’, and boast about it, and be eager for it, when in reality so little of it is actually spent in such a way as to provide eternal benefit?

Because of these factors, the Prophet Muhammad (SAW) reminded mankind that wealth is not proportionate to the amount of material possessions a person owns. True wealth is to be content with what one has, and then to use it to strive for the everlasting reward of the Hereafter. The Prophet (SAW) said,

“Richness is not in the quantity of possessions (that one has); rather, true richness is the richness of one’s self (or contentment).”[6]

He (SAW) also stated,

“That which is little yet sufficient is better than that which is much but distracts.”[7]

And in a third hadith,

“He is indeed successful who has been guided to Islam, and his sustenance was sufficient for him, and he was content with it.”[8]

Lastly,

“The best sustenance that you are given is that which is sufficient.”[9]

So true success and wealth is found in the peace and satisfaction which results from sincerity in faith and practice. The contentment of the heart is what makes a person realise and appreciate this true richness. The Prophet (SAW) described this richness in another hadith, where he said,

“Whoever amongst you wakes up, secure in his house, healthy in his body, having the bare amount of food that he requires for the day, then it is as if the entire world has been captured for him, with all that it contains!”[10]

This hadith has many benefits that can be obtained from it. ‘Whoever amongst you…,’ means the Muslims, indicating the first and greatest blessing, namely, that of Islam; ‘…wakes up…,’ means that one has been blessed with life;’. ..secure in his house..,,’ means without fear of attack upon one’s safety or the safety of one’s family; ‘…healthy in his body…,’ means that Allah has saved him or her from diseases and sicknesses; ‘…having the bare amount of food that he requires for the day…’ indicates that even the minimal amount of sustenance is a great blessing from Allah, for this is what the body and health requires, and many people do not even have this amount; and lastly, ‘.. .it is as if the entire world has been captured for him, with all that it contains,’ indicating that this is all that a person needs of this life, and everything that is in addition to this bare minimum is an unnecessary luxury. Contentment with Allah’s provision, whether large or small, is contentment with life, and hence, the best wealth that a person can have. The Prophet (SAW) stated,

“Verily Allah tests His servant with what He has given him. So whoever is content with whatever he has been assigned, then Allah will bless him in it, and give him more! But whoever is not content (with what he has been given), then he will not be blessed in it.” [11]

Those who are content with their own provision and lot in life will lose concern over the wealth and status of others. Such people have no concern as to how much money others have, what types of cars they drives, or the size of the houses they live in. Those with clean hearts in this respect love Allah, and are grateful to Him, knowing that the goods of this world cannot buy happiness, or the blessings of faith and contentment. In return, they are loved by Allah, and by fellow men and women. This principle is so clearly outlined in the noble Prophetic tradition:

“Give up (hope of attaining) this world, Allah will love you. And give up (hope of) whatever is in the possession of other people, and the people will love you.”[12]

In another narration, a person came to the Prophet (SAW) and asked him, “O Messenger of Allah! Narrate to me a hadith, and make it short!” So he (SAW) replied,

“Pray your prayer as if it is your last, as if you are seeing Him (Allah), for even if you do not see Him then He sees you. And give up hope (of obtaining) what other’s possess, then you will live a rich life. And beware of anything that you might (later) have to make an excuse for.” [13]

So whoever sets as a primary goal the pleasure of Allah and the rewards of the Hereafter will be loved by Allah, and whoever avoids competing with fellow Muslims concerning worldly matters will be loved by the people. And this wealth – the love of Allah and that of mankind — is far greater than any richness that money can buy.

The pious predecessors of this nation also realised this principle. Awn ibn Abdillah ^{[14 ]}said, “The greatest blessing is that — when this world is straightened for you — you appreciate what you have been given of the blessings of Islam.” ^{[15 ]}So next time you are in severe financial circumstances, instead of looking at the material and temporary pleasures that you have not been afforded, ponder instead over the treasure of iman that Allah has blessed you with, and appreciate the great fortune of being a Muslim! Likewise, when you are overjoyed or distressed due to some monetary gain or loss, remember the statement of Muhammad ibn Suqah^[16], who said,

“There are two characteristics which, even though Allah does not punish us for them, are reason enough for our punishment: we are overjoyed at a small gain that we receive from this world, and yet Allah has never seen us so happy for a good deed that we do, and we are so worried about a small matter that has missed us concerning this world, and yet Allah has never seen us so worried about a sin that we commit.”[17]

This section is concluded by quoting the verse in which Allah reminded the Prophet (SAW) and the believers not to long for the wealth of this world — wealth that has been given to those that have rejected submission to Allah – but rather to strive for the richness of the Hereafter:

“And strain not your eyes in longing for the things that We have given for enjoyment to various groups of them (the disbelievers) – the splendour of the life of this world – that We may test them thereby. And indeed, the provision (rizq) of your Lord is better and more lasting.” [Surah Ta Ha, 131]

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1 In other words, who amongst you loves the money that is in the hands of the people who will inherit from him when he dies (such as one’s sons and daughters) more than the money that he himself owns.

2 Reported by al-Bukhari (4/217) and others.

3 Reported by al-Tabari in his Tafsir.

4 Tafsiral-Sa’adi, pps. 780-781.

5 Reported by Muslim (8/211) and others.

6 Reported by al-Bukhari (4/219) and others.

7 Reported by Abu Ya’la (1/295), Ibn Adi (7/2)and others, and al-Albani authenticated it in al-Sahihah, (# 947).

8 Reported by Muslim (3/102) and others.

9 Reported by Ibn Hibban (# 2323). See al-Silsilah al-Sahihah, (# 1834).

10 Reported by al-Tirmidhi (# 2347) who considered it hasan gharib; al-Bukhari in his al-Adab al-Mufrad (# 300), Ibn Hibban in his Taqasim (# 2507) and others. Al-Albani agreed with al-Tirmidhi in his Silsilah (# 2318).

11 Reported by Ahmad (5/24), with an authentic chain, as mentioned in al-Sahihah,(# 1658).

12 Reported by Ibn Majah (# 4102), al-Hakim (4/313) who considered it Sahih, and others. Al-Albani also graded it as authentic in al-Silsilah, (# 944).

13 Reported by al-Bukhari in his al-Tarikh (3/216), and al-Tabarani in his al- Awsat (# 4588) and others. Al-Haythami, in his Majma al-Zawaid (10/ 229) said: “There are, in its chain, people that I do not know.” However, this narration has supporting evidences, including the hadith of Sa d ibn Abi Waqqas, and ‘Abdullah ibn Mas’ud (in al-Tabarani’s al-Awsat, # 5907), due to which al-Albani considered it acceptable in his al-Sahihah (# 1914).

14 The grand-nephew of ‘Abdullah ibn Mas’ud. When he used to narrate hadith, his beard would become wet with tears. He died around 115 A.H. (see Tahdhib al-Tahdhib, 3/338).

15 Ibn Abi al-Dunya, al-Qana ah wa al-Ta afuf, (# 151).

16 Of the major students of the tabi’in. Sufyan ibn’Uyaynah said, “There were three people in Kufah, if they were told, ‘You are going to die tomorrow’ they would not have been able to increase any of their good deeds (due to the fact that they were doing so many). Of them is Muhammad ibn Suqah.” (See Tahdhib al-Tahdhib, 3/584).

17 Ibn Abi al-Dunya, al-Qana ah wa al-Ta’afuf, (# 153).

Extracted from “15 Ways to Increase Your Earnings” published by Al Hidaayah UK

From: Islaam.net

‘Whoever wishes to undertake the Hajj should hasten…’

‘Whoever wishes to undertake the Hajj should hasten…’. Image credit: Al Jazeera English

Sheikh Salman al-Oadah

Ibn `Abbâs relates that the Prophet (peace be upon him) said: “Whoever wishes to undertake the Hajj should hasten to do so. A person might become sick, lose the opportunity, or become beset with needs.” [Sunan Abî Dâwûd (1732) and Sunan Ibn Majâh (2883)]

There can be no doubt that it is best to hasten to undertake the Hajj as soon as we get the opportunity to do so. We may feel that the opportunity will be there for us I the future, but we do not know what the future has in store for us. Therefore, if we can undertake the Hajj now, and there is no pressing reason to postpone it, then we are well advised to do so.

A legal question: Is it Compulsory to Perform the Hajj Immediately?

However, some people have good reasons to postpone the Hajj for a year or so. For instance a person might wish to wait a year so as to be able to offer the Hajj with his or her parents. Someone else might be in the middle of some important and lawful undertaking at home ad not want to leave at that moment. Can such people postpone their Hajj for some time or are they obligated to undertake the Hajj as soon as they are able to do so?

Scholars agree that it is not obligatory to undertake the Hajj if one does not have sufficient means or the ability to do so.

Allah says: “And pilgrimage to the House is a duty unto Allah upon humanity, for whoever has the ability to undertake the journey.” [Sûrah Âl `Imrân: 97]

is able to undertake the journey, or whether it is an obligation that must be fulfilled some unspecified time in the future.

One opinion is that once a person has the ability and opportunity to undertake the Hajj, it is compulsory for that person to take that very opportunity to do so. In other words. It is sinful to delay it when one has the means to do so.

The second opinion is that Hajj becomes obligatory upon a person once he or she has the means and opportunity to undertake it. However, it is not obligator for the person to perform Hajj at that first opportunity. The person has the choice to postpone undertaking the Hajj until a later year.

This is the ruling adopted by the Mâlikî school of law – or as al-Qurtubî says, it is the gist of the Malikî position. It is also the position of the Shâfi`î school of law. It is also the view of Muhammad al-Shaybânî of the Hanafî school. We might safely say that it is the majority ruling. This ruling is supported by the following evidence:

1. There is no textual evidence giving a specific timeframe or time limit within which the Hajj must be undertaken. There is no text designating a specific year or a specific age. The lack of such specifications means that Hajj has a flexible timeframe. It must simply be undertaken at some time during a person’s life.

2. One of the strongest arguments in support of this view is the Prophet’s own practice. He did not undertake the Hajj immediately after its obligation had been revealed in the Qur’ân. The Prophet (peace be upon him) did not undertake the Hajj until the year 10 AH.

Ibn al-Qayyim and Ibn Taymiyah counter this by arguing that Hajj was only made obligatory in the year 9 AH. However, there are a number of verses regarding the obligation of undertaking the Hajj that were most certainly revealed much earlier, like: “Complete the Hajj and the lesser pilgrimage for Allah.” [Sûrah al-Baqarah: 196] Admittedly, some scholars counter this by arguing that the verse only establishes the obligation of completing the Hajj once you have embarked upon it, not of undertaking the Hajj in the first place.

However, there is also a hadîth related by Anas b. Mâlik where a desert dweller came to the Prophet (peace be upon him) in the year 5 AH and the Prophet (peace be upon him) instructed him to believe, offer the prayers, pay Zakâh, observe the fast, and undertake the Hajj to Allah’s sacred house. [Sahîh Muslim (12)] This is proof that Hajj was an obligation already established upon the Muslims by the fifth year after the Hijrah.

Even if we accept Ibn al-Qayyim’s view that Hajj was made obligatory only in the year 9 AH, this would still mean that the Prophet (peace be upon him) postponed his undertaking the Hajj for one year, since he only did so in 10 AH. [Sahîh Muslim (1218)]

Scholars have investigated the possible reasons why the Prophet (peace be upon him) postponed undertaking the Hajj until the year 10 AH, when he could easily have done so in the year 9 AH, and they have come up with different possibilities. Some say that he was busy with other matters. Others say that he avoided undertaking the Hajj while there were still polytheists in Mecca and a number of polytheistic rites that still needed to be removed. That is why the Prophet (peace be upon him) sent Abû Bakr and `Ali to Mecca in the year 9 AH and ordered them to announce that idolaters would not be allowed to perform Hajj from the following year and that it would be forbidden to perfom the Hajj rites naked, as had been the pagan practice. [Sahîh al-Bukhârî (4363) and Sahîh Muslim (1347)] Thus, the Prophet (peace be upon him) hastened to Hajj in year 10 AH after these practices had been abolished.

Other scholars say the reason the Prophet delayed performing Hajj until the 10th year was that the Arabs in pre-Islamic times had corrupted the calendar by their practice of transpositioning months, and the Prophet (peace be upon him) waited for the 10th year when, by his own profession, he declared that the dates had righted themselves again. During his sermon at the Pilgrimage, the Prophet (peace be upon him) said: “The reckoning of time has come around and returned to the way it had been on the day that Allah created the heavens and the Earth.” [Sahîh al-Bukhârî (3197) and Sahîh Muslim (1679)] This means that in the previous year (9AH) the Hajj would actually not have been performed on the correct date. However, this is ulikely to be the reason for the Prophet’s delay, since the Prophet had also said that Hajj is on the day when the people make the Hajj. In other words, if the entire community is mistaken about the Hajj days, their Hajj will still be valid and accepted.

It appears that the real reason why the Prophet (peace be upon him) postponed undertaking the Hajj until the year 10 AH s his desire to make things easy on the people. His postponing the Hajj for at least a year clearly establishes through his very practice that Hajj does not become compulsory for a person to undertake immediately when that person is able to do so. There is flexibility in the timeframe.

The only exception to this is where a person is able to undertake the Hajj in a certain year and has good reason to believe that he or she will not be able to do so in the future, for instance, someone who is terminally ill. Such a person would be obligated to undertake the Hajj in that very year.

And Allah knows best.

From: Islamtoday.com

Setting an Example of Piety

One day, close to noontime, while the Prophet (peace be upon him) was sitting and conferring with his Companions, a group of desert dwellers approached. Their purpose was none other than to represent their people to the Prophet (peace be upon him) and declare their faith in Islam. The Prophet (peace be upon him) regarded them. It was obvious from their appearance that they were from a log way off and that their journey had been a hard one. They had no shoes on their feet. Their clothes were scant and threadbare, and amounted to nothing more than scraps of bound cloth. They had no possessions with them and were starving.

The Prophet’s face became strained with sorrow and concern. He looked at them with compassion. Then he stood up, turned and went into his house. After a while, he returned and instructed Bilâl to call the people to prayer. Then the Prophet led the Muslims in the Noon Prayer.

Afterwards, he stood at the pulpit and recited verses of the Qur’ân which exhort to goodwill and charity. Then he said: “A man should donate some of his gold or silver, or a container of flour, or a container of dates…” until he finally appealed “…or even if but half a date.” In this way, he encouraged all the Muslims to give what they could.

He then took his seat and waited for his Companions to help out their brothers who had come to them in such straitened circumstances. No one acted immediately. The minutes of inaction seemed long and heavy. The Prophet’s displeasure with such a response could be seen on his face.

Then a man from the natives of Madinah came forward with a large purse full of silver so big he was barely able to carry it in both his hands. He said: “Messenger of Allah! This is for the sake of Allah.”

By taking the initiative, he broke the heavy spell of silence and inactivity, for right then, Abû Bakr stood up and made a donation. Then `Umar came forward with charity. Then everyone came forward with what they could give of food, clothing, and money. The Prophet’s face shone with joy as looked at the pile of food and clothing that had been placed before him.

However, his attention was drawn more strongly to that man who had been the first to give and in doing so broke the impasse of hesitation. The Prophet (peace be upon him) then said: “Whoever sets a good precedent in Islam will have the blessing for doing so as well as the blessing for everyone who acts upon it thereafter, without their blessings being diminished in the least. And whoever sets an evil precedent in Islam will have the sin for doing so as well as the sin of everyone who acts upon it thereafter, without their sis being diminished in the least.” [Sahîh Muslim: (1017)]

From this event, we can draw valuable lessons regarding the importance, in Islamic work, of taking initiative and of setting practical and conspicuous examples.

We can see the effect the native of Madinah had on everyone else by his taking the initiative and bringing that bag of silver to the Prophet (peace be upon him). The people had been hesitating. However, after the people saw someone make a conspicuous donation, they all rushed to follow suit. It may be true that some of them may have given substantially more than he did, but it was his setting the precedent that got them to do so. This is the reason why the Prophet (peace be upon him) informed him that those who set a good precedent receive the blessings of all those who follow suit. He was, in effect, congratulating that man for taking the initiative.

We also learn from the story that we do not have to be famous celebrities or prominent people for our initiative to count. We do not even know the name of the man who brought the first bag of silver. All we know is that he was a native of Madinah. Nevertheless, he set a precedent that was immediately followed by the two most eminent citizens of the Muslim community – Abû Bakr and `Umar.

Therefore, we should never feel that we are too unimportant or insignificant to set a public example. That unnamed man did not get intimidated by the presence of those community leaders. He was not shy to be the first person to do something good. By being bold, he received the blessings of Abû Bakr, `Umar, and all the other important – and sometimes extremely wealthy – people who gave their donations after him.

In fact, taking the initiative is often what makes people successful. If we look at the lives of great leaders, people of influence, and reformers, we find that those lives are a series of positive initiatives. This is how they became so influential, and this is why they were able to have an enduring legacy.

Doing a good deed in public to set a good precedent is not the same as doing it for personal fame. It is something we do purely for Allah’s sake. It is not showing off to do a good deed conspicuously with the sincere intention of teaching people what is right, or for setting a good example, or for publicizing a public welfare program to make it a success. It is, in fact, a good way of calling people to Allah.

Sometimes, the worst thing we can do is fail to do a good deed out of shyness or fear of being seen by others. Al-Fudayl b. `Iyâd said: “Abandoning good deeds because of the people is showing off.”

From: Islamtoday.com

‘Fear Allah & be just with your children’ – Does Justice Mean Equality?

‘Fear Allah & be just with your children’ – Does Justice mean Equality?. Image credit: fingtoys.

Al-Nu`mân b. Bashîr once addressed the people from the pulpit and told them about what took place between the Prophet and his father, saying:

My father gave him a gift. Then my mother, `Amrah bint Rawâhah, said: “I will not be satisfied until Allah’s Messenger (peace be upon it) is a witness to it.”

So my father went to Allah’s Messenger and said: “I gave a gift to my son from `Amrah bint Rawâhah, and she told me to have you be a witness to it, O Messenger of Allah.”

The Prophet (peace be upon him) asked: “Did you give your other children something similar?” He replied that he had not. So the Prophet (peace be upon him) said: “Fear Allah, and be just between your children.” [Sahîh al-Bukhârî (2587) and Sahîh Muslim (1623)]

Islam teaches us the principle of treating our children with justice, and treating children justly usually means treating them equally. We see this clearly in the hadîth cited above. The Prophet (peace be upon him) declared the father to be unjust, because he gave one child a gift without giving an equal gift to the others. In this case, treating the children unequally was the same as treating them unjustly.

But does justice always mean equality? This is an important question, since it is essential for us as Muslim parents to understand what justice between our children entails. We know the matter of justice is serious in our religion, because the Prophet (peace be upon him) told the father to “Fear Allah”. This is a strong rebuke to the father on account of his conduct. Such a strong rebuke shows us that being unjust in our dealings with our children is a serious sin.

Consider the consequences when we favor some of our children over others. It creates hatred and resentment between siblings where love should be. It makes them envious. It ca also make the child who is treated less favorably to suffer from self-doubt and low confidence.

The Pious Predecessors exercised great care and vigilance to be fair to their children. They tried to be equal in how often they paid attention to each child, how often the played with them, spoke with them, even how often they smiled or looked at them. They only made exception when they had to show anger or disapproval to a child for some wrongdoing, and then they did this with fairness in order to correct that child for that particular misdeed, and that with the intention to develop the child’s character.

The Qur’ân gives us a good example, in the story of Joseph, of a family where some children felt that one brother was more loved and more favored by their father. They went so far as to plot to kill him. In the end, they tossed him into a well in the chance that a passing caravan would take him away.

Therefore, as fathers and mothers, we should always show equal love for our children. Being equal in material things, like clothing, gifts and treats is certainly very important part of it, but it is not the whole story. It is also crucial to make sure not to show favoritism in the time and attention that we give to any one of them. We should make sure that our children feel that they are equally loved and esteemed.

An important part of this, however, is to recognize that each of our children is a unique individual, with his or her own particular set of needs, talents, and interests. Therefore, when we should show our love equally to each of our sons and daughters, we should do so in a manner that responds to the unique needs of each. What is best for a small child may not be appropriate for an older child. Likewise, what will interest, please, or benefit one child will not be the same for another.

This is where justice and equality do not mean exactly the same thing. There are times and ways in which we will have to treat our children differently. There are three factors that need to be taken into careful consideration:

1. Children have different emotional constitutions. Some children have a greater need for affection, while others have a greater need for praise or reassurance. There are children who must be taught things with more care and thoroughness and others who want to be included in decisions. True justice entails giving each child what he or she is in need of.

If a parent gives the same exact gift or treatment to each, some children will be favored by it while others will be disfavored. The parent may believe he or she is being just through such dogmatic equality, but he or she is really favoring the child who actually wants the gift or actually benefits by the particular kind of attention being given. The other children lose out. The unwitting parent might be bewildered to see that most of the children are resentful and spiteful, in spite of the parent’s best efforts to be equal and fair.

2. Since each child is a unique individual, each will behave differently towards his or her parents. It is unavoidable for parents to feel differently about their children on account of how their children treat them. Sometimes, a child’s behavior warrants special treatment. A child who shows extra respect and good behavior to his parents will be acknowledged and rewarded for doing so in the way that child’s parents respond to the good behavior. This may actually be an unwitting response of the part of the parents, but it is a natural one.

3. Sometimes, a child’s circumstances demand some form of special treatment. Obviously, a small child needs more direct care and attention than an older one. Also, a child who excels in his or her studies needs to be shown special regard for doing so. A child who is religious and morally upright should be shown respect for it. A child who has a disability should be shown the extra care, affection, ad support that dealing with the disability requires. With grown children, one who is poor or facing unfortunate circumstances can be given the help that he or she needs.

In all cases, however, the essence of justice must always be upheld. Though our hearts have a tendency to love one child more than another and to favor some of our children at times over others, we should do what is in our power to be just between them.

Though this is certainly complicated by the fact that just treatment is not always the same as equal treatment, we must to the best of our abilities and knowledge strive to be fair and to show equal love. And May Allah forgive us for whatever unwitting mistakes we might make.

From: Islamtoday.com