How does the Heart fast?
"...and whosoever believes in Allâh, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allâh from the Qadar (Divine Preordainments) ]... Qur'an: (64:11)
The guidance of the heart is the basis of all guidance, the law of all success, the origin of every deed and head of every action. The Prophet (sallallahu alayhe wasalam) said:
'Truly there is a piece of flesh in the body which, if it be wholesome, the whole body will be healthy and which, and if it be diseased the whole body will be diseased. Truly it is the heart.'
Thus the goodness of your heart is the guarantee of your happiness in this world and in the hereafter. Likewise, its corruption is the surest way to destruction, the extent of which only Allah knows.
Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful. Qur'an: (50:37)
Every creature has a heart. In reality though they are two hearts, a heart that is alive and pulsating with the light of faith. It is filled with intense conviction and God-consciousness. The other is a dead heart, covered and diseased with every wreckage and rubbish.
Allah Almighty says concerning the hearts of the foolish folk:
In their hearts is a disease (of doubt and hypocrisy) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies. Qur'an: (2:10)
And they say, "Our hearts are wrapped (i.e. do not hear or understand Allâh's Word)." Nay, Allâh has cursed them for their disbelief, so little is that which they believe. Qur'an: (2:88).
Allah also says:
Do they not then think deeply in the Qur'ân, or are their hearts locked up (from understanding it) ?' Qur'an: (47:24).
And they say: "Our hearts are under coverings (screened) from that to which you invite us, and in our ears is deafness, and between us and you is a screen, so work you (on your way); verily, we are working (on our way)." Qur'an: (41:5).
From all these verses we learn that the hearts can become ill, they can be covered, locked and they die. The enemies of Allah have hearts in their bosoms but they do not perceive with these hearts. Hence the Prophet (sallallahu alayhe wasalam) used to say:
'O dispenser of hearts make my heart firm in Your religion.'
The heart of the believer fasts during Ramadan and outside of Ramadan. The fasting of the heart is done by emptying it of all corrupt material such as destructive forms of polytheism, false beliefs, evil suggestions, filthy intentions and degenerate thoughts. The heart of the believer is adorned with the love of Allah. It knows its Lord by His names and His qualities as He has described Himself. This heart explores with a discerning eye the lines of His names and qualities and the pages of Allah's making in the universe and the books of His creations.
The believer's heart is filled with a brilliant light which does not allow any darkness to remain with it. It is the light of the eternal message, the divine teachings, and the omnipotent laws. To it is added the natural light upon which the servants of Allah were created. Thus two great lights come together
'Light upon light! God guides unto His light him that wills [to be guided]; and [to this end] God propounds parables unto men, since God [alone] has full knowledge of all things' Qur'an: (24:36)
The believer's heart glows like a lamp, shines like the sun and sparkles like the morning light. It increases in faith whenever the believer listens to the verses of the Quran, it grows in conviction when it contemplates, and increases in guidance when it reflects. The believer's heart abstains from pride because it breaks its fast. Pride does not reside in the heart of a believer because it is unlawful. The abode and dwelling place of pride is the heart. Hence, if it enters any heart, that person will become afflicted, foolish, arrogant and frivolous.
Allah Almighty says in a hadith Qudsi:
'Pride is my upper garment and grandeur is my lower one, whoever contests with me for them I will punish him.'
The Prophet (sallallahu alayhe wasalam) himself said:
'Whoever shows arrogance to Allah, He will humble him, and whoever is humble to Allah, He will raise him in station.'
The heart of the believer fasts and abstains from egotism. Egotism is when the individual sees himself as perfect, better than others and in possession of good qualities that are not found in anyone else. This is destruction in its most naked form. The Prophet (sallallahu alayhe wasalam) said:
'Three things which are totally destructive: a person's self-centeredness and conceit, his reluctance to obey and his following of his desires.'
The cure for this self-importance is to look at one's own faults, one's many shortcomings, thousands of sins and misdeeds that one has committed, wrongs that one has done and forgotten but the knowledge of which are with Allah in a book. For Allah is not led astray nor does He forget.
The heart of the believer fasts and abstains from envy because it lowers righteous deeds, puts out the light of the heart and stops its progress toward Allah the Most High. Allah says in the Glorious Quran:
Or do they envy men (Muhammad (sallallahu alayhe wasalam) and his followers) for what Allâh has given them of His Bounty? Qur'an: (4:54).
And the Prophet (sallallahu alayhe wasalam) said:
'Do not envy one another; do not inflate prices one to another; do not hate one another; do not turn away from one another; and do not undercut one another.'
The Prophet (sallallahu alayhe wasalam) informed one of his companions three times that he would be among the people of Paradise . When he was asked about what was it that earned him a place in Paradise , the man said:
'I do not sleep with envy, grudge or deceit in my heart for any Muslim.'
Are there any hearts that would, therefore, fast like the learned. The fast of the learned has a yearning for the Most Merciful Lord of the worlds. Their hearts fast at all times and in the early hours of morning they seek forgiveness.
O Allah guide our hearts to the straight path and make it firm on faith, O Lord of the worlds.
------------ --------- --------- --------- -
Dr. Ibrahim Dremali
www.dremali. com
Tuesday, September 16, 2008
5 ways to avoid Ramadhan weight gain
Ramadan is a time in which we rejuvenate ourselves spiritually. The fast is a form of ibada that we do solely for the sake of Allah, seeking only his rewards and his pleasure. We must keep our intentions pure for this sake and this sake alone. We read articles on the physical benefits of fasting and we talk long winded about our "need" to fast for physical restoration. But the fast of Ramadan is not intended for this purpose. It is essential that we maintain its intent and purpose for indeed the Messenger of Allah (saw) said "he who fast with the intentions of pleasing Allah his reward is with his lord".
However on the practical side of fasting, every year we deviate from the sunnah and we suffer physically. It's often manifestation is weight gain, which then leads to tiredness which prevents us from staying awake for our late night ibada and thus the physical harm effects us spiritually and it comes full circle. Our intentions are not to make the fast a month of dieting but minimally make it a month in which we do not worsen our physical condition. The following are some practical tips on how to avoid the "notorious" Ramadan weight gain that many Muslim suffer from.
1. Eat protein in the morning
Breakfast is still the most important meal of the day. So much so that it is a Sunna. When eating zahur resist the erg to try to make up for the food you will be missing during the day. We are not whales, thus we do not have an extra stomach to hold food for later. Don't eat a stack of pancakes thinking if you eat 5 instead of your normal 3 you will be satisfied longer. Calories from carbohydrates (i.e. pancakes, grits, waffles, toast etc) are burned much faster than protein. Even though hunger during some part of the day is inevitable with fasting 13 hours days, you can delay when the hunger kicks in by having a healthy portion of protein with your suhoor. Having eggs with your pancakes or waffles or a protein shake with your oatmeal will have a better effect on your system than a pure carbohydrate meal.
2. Drink plenty of water when you break your fast
It is very easy to become dehydrated and not drink enough water during Ramadan. We spend most of our alert hours not drinking anything. When the Messenger of Allah (saw) could not find dates to break fast with he would break fast with water. Water is an essential part of a healthy diet even when you are fasting. Dehydration is often misinterpreted as hunger. When we are dehydrated when we break fast, then we have the hunger of the fast on top of the mistaken hunger of being dehydrated. Break your fast then drink 2 large glasses of water before you eat your iftar meal. Eat slowly, consciously and with intent to eat for nourishment not to satisfy your hunger and cravings.
3. Eat consciously
One of the joys of a fasting person is mentioned in the hadith when Allah says in hadith kudsi that a fasting person will have two joys, one when he breaks his fast and one when he meets his lord. There is very little that compares to having fasted all day then sitting in front of a nice spread with every dish you had been fantasizing about, everything from your favorite roasted lamb to cake and cookies. However there is very little that can compare to the amount of self control we must have when faced with such a feast of the eyes and the palette. We must remember that we are hungry because we are Muslims and as Muslims we much keep the Sunnah in mind and in actions. Remember the advice of the Prophet (saw) was a one-third rule. One-third food, one-third drink and one-third air. When we sit and eat to our full at iftar we violate the sunnah and we violate our bodies. The Messenger of Allah (saw) said: "A Muslim should never loosen his waist wrapper due to over eating". Ramadan is a time in which we are trained in self control. This self control and discipline is not limited to the day. This training during the day extends to all parts of our lives and our behavior. And there is no better time to show the benefit of this training then sitting down to an iftar spread and NOT eating everything in sight,.
4. Limit sweets
Sweets are the indulgence of just about every culture during Ramadan. From the special Moroccan halwa, to African American cross cultural pies and cakes. Ramadan is the month that even the "cooking handicapped" practice their skills. We all have a tendency to justify the extra calories with the fact that we fasted most of the day. But the fact remains that it doesn't matter if you consume the calories through out the day or all at iftar. A calorie is still a calorie and too many still adds up to stored fat. Okay it's unrealistic to say do not eat any sweets. In fact it's okay to enjoy the sweetness of your Muslim sister's cooking. But have a piece of cake AFTER you have eaten a balanced meal, drunk a large glass of water and prayed Magrib to give your digestive system time to settle and register the food you have eaten. If you still crave the sweets have a small serving then leave the rest for someone else to enjoy. Drinking the water will help fill your stomach and leave less room for over indulgence in sweets. And waiting after salat allows for the 15 to 20 minutes it takes for your stomach to communicate its fullness to your brain.
5. Avoid late night snacking
When we are up late night doing ibada we tend to take detours through the kitchen to "taste" all the things we won't be able to have during the day. Leave the night for ibada and you will benefit much more. But if you happen to leave your Qur'an in the kitchen and must go in there to get it, then grab a small potion of protein rich food instead of the extra piece of cake. Eating carbohydrate and sugar rich foods late at night increases the chance of those carbohydrates being stored as fat. Eating a "small" portion of protein will balance your insulin and leave you feeling fuller longer. May Allah Bless each reader to have a successful Ramadan.
However on the practical side of fasting, every year we deviate from the sunnah and we suffer physically. It's often manifestation is weight gain, which then leads to tiredness which prevents us from staying awake for our late night ibada and thus the physical harm effects us spiritually and it comes full circle. Our intentions are not to make the fast a month of dieting but minimally make it a month in which we do not worsen our physical condition. The following are some practical tips on how to avoid the "notorious" Ramadan weight gain that many Muslim suffer from.
1. Eat protein in the morning
Breakfast is still the most important meal of the day. So much so that it is a Sunna. When eating zahur resist the erg to try to make up for the food you will be missing during the day. We are not whales, thus we do not have an extra stomach to hold food for later. Don't eat a stack of pancakes thinking if you eat 5 instead of your normal 3 you will be satisfied longer. Calories from carbohydrates (i.e. pancakes, grits, waffles, toast etc) are burned much faster than protein. Even though hunger during some part of the day is inevitable with fasting 13 hours days, you can delay when the hunger kicks in by having a healthy portion of protein with your suhoor. Having eggs with your pancakes or waffles or a protein shake with your oatmeal will have a better effect on your system than a pure carbohydrate meal.
2. Drink plenty of water when you break your fast
It is very easy to become dehydrated and not drink enough water during Ramadan. We spend most of our alert hours not drinking anything. When the Messenger of Allah (saw) could not find dates to break fast with he would break fast with water. Water is an essential part of a healthy diet even when you are fasting. Dehydration is often misinterpreted as hunger. When we are dehydrated when we break fast, then we have the hunger of the fast on top of the mistaken hunger of being dehydrated. Break your fast then drink 2 large glasses of water before you eat your iftar meal. Eat slowly, consciously and with intent to eat for nourishment not to satisfy your hunger and cravings.
3. Eat consciously
One of the joys of a fasting person is mentioned in the hadith when Allah says in hadith kudsi that a fasting person will have two joys, one when he breaks his fast and one when he meets his lord. There is very little that compares to having fasted all day then sitting in front of a nice spread with every dish you had been fantasizing about, everything from your favorite roasted lamb to cake and cookies. However there is very little that can compare to the amount of self control we must have when faced with such a feast of the eyes and the palette. We must remember that we are hungry because we are Muslims and as Muslims we much keep the Sunnah in mind and in actions. Remember the advice of the Prophet (saw) was a one-third rule. One-third food, one-third drink and one-third air. When we sit and eat to our full at iftar we violate the sunnah and we violate our bodies. The Messenger of Allah (saw) said: "A Muslim should never loosen his waist wrapper due to over eating". Ramadan is a time in which we are trained in self control. This self control and discipline is not limited to the day. This training during the day extends to all parts of our lives and our behavior. And there is no better time to show the benefit of this training then sitting down to an iftar spread and NOT eating everything in sight,.
4. Limit sweets
Sweets are the indulgence of just about every culture during Ramadan. From the special Moroccan halwa, to African American cross cultural pies and cakes. Ramadan is the month that even the "cooking handicapped" practice their skills. We all have a tendency to justify the extra calories with the fact that we fasted most of the day. But the fact remains that it doesn't matter if you consume the calories through out the day or all at iftar. A calorie is still a calorie and too many still adds up to stored fat. Okay it's unrealistic to say do not eat any sweets. In fact it's okay to enjoy the sweetness of your Muslim sister's cooking. But have a piece of cake AFTER you have eaten a balanced meal, drunk a large glass of water and prayed Magrib to give your digestive system time to settle and register the food you have eaten. If you still crave the sweets have a small serving then leave the rest for someone else to enjoy. Drinking the water will help fill your stomach and leave less room for over indulgence in sweets. And waiting after salat allows for the 15 to 20 minutes it takes for your stomach to communicate its fullness to your brain.
5. Avoid late night snacking
When we are up late night doing ibada we tend to take detours through the kitchen to "taste" all the things we won't be able to have during the day. Leave the night for ibada and you will benefit much more. But if you happen to leave your Qur'an in the kitchen and must go in there to get it, then grab a small potion of protein rich food instead of the extra piece of cake. Eating carbohydrate and sugar rich foods late at night increases the chance of those carbohydrates being stored as fat. Eating a "small" portion of protein will balance your insulin and leave you feeling fuller longer. May Allah Bless each reader to have a successful Ramadan.
Local Chinese governments impose rules for Ramadan
By Edward Wong
Published: September 8, 2008
E-Mail Article
BEIJING
Local governments in a Muslim desert region in western China have imposed strict limits on religious practices during the traditional Muslim fasting month of Ramadan, which began last week, according to the Web sites of four of those governments.
The rules include prohibiting women from wearing veils and men from growing beards, as well as barring government officials from observing Ramadan. One town, Yingmaili, mandates that local officials check up on mosques at least twice a week during Ramadan.
The local governments administer areas in the western part of Xinjiang, a vast autonomous region that is home to the Uighurs, a Muslim Turkic people who often chafe under rule by the ethnic Han Chinese.
In August, a wave of attacks swept through Xinjiang, the largest surge of violence in the region in years. Some local officials blamed the instability on separatist groups, and the central government dispatched security forces to the area.
The limits on religious practices put in place by the local governments appear to be part of the broader security crackdown. The areas affected by the new rules are near Kuqa, a town struck by multiple bombings on Aug. 10.
The Web site of the town of Yingmaili lists nine rules put in place to "maintain stability during Ramadan."
They include:
Barring teachers from observing Ramadan
Barring students from observing Ramadan
Prohibiting retired government officials from entering mosques
Requiring men to shave off beards
Requiring women to take off veils
Mosques may not let people from outside the town stay overnight
Restaurants must maintain normal hours of business. (Many restaurants close during daytime hours over Ramadan because of the fasting, which is supposed to last from sunrise to sunset. Muslims observing Ramadan typically eat substantial meals at night.)
In nearby Xinhe County, the government has decreed that Communist Party members, civil servants and retired officials not observe Ramadan, enter mosques or take part in any religious activities during the month. Worshipers cannot make pilgrimages to tombs, so as to "avoid any group event that might harm social stability," according to the Xinhe government's Web site.
In addition, children and students cannot be forced to attend religious activities, and women cannot be forced to wear veils.
County rules also stress the need to maintain a strict watch over migrant workers and visitors from outside. Companies and families who have workers or visitors from outside the county are required to register the outsiders with the nearest police station and have the outsiders sign an agreement "on maintaining social stability."
Some of those rules are similar to ones implemented in Beijing just before the Olympic Games started in early August.
Shayar County, which includes the town of Yingmaili, said on its Web site that migrants must register with the police, and that any missionary work by outsiders is banned. (Even outside Ramadan, China is wary of missionaries doing any kind of work in the country.)
The city of Artux is also preventing its teachers and students from observing Ramadan. As a result, schools have to keep serving food and water, city authorities said. As with the other governments, the overall goal is "to maintain social stability during Ramadan."
In some parts of the world, militants see Ramadan as a good time to carry out attacks because they believe achieving martyrdom during the holy fasting month is an especially sacred act. But the Chinese government has not presented any evidence showing that separatists in Xinjiang might do that this year.
Huang Yuanxi contributed research.
http://www.iht. com/articles/ 2008/09/08/ asia/ramadan. php
Published: September 8, 2008
E-Mail Article
BEIJING
Local governments in a Muslim desert region in western China have imposed strict limits on religious practices during the traditional Muslim fasting month of Ramadan, which began last week, according to the Web sites of four of those governments.
The rules include prohibiting women from wearing veils and men from growing beards, as well as barring government officials from observing Ramadan. One town, Yingmaili, mandates that local officials check up on mosques at least twice a week during Ramadan.
The local governments administer areas in the western part of Xinjiang, a vast autonomous region that is home to the Uighurs, a Muslim Turkic people who often chafe under rule by the ethnic Han Chinese.
In August, a wave of attacks swept through Xinjiang, the largest surge of violence in the region in years. Some local officials blamed the instability on separatist groups, and the central government dispatched security forces to the area.
The limits on religious practices put in place by the local governments appear to be part of the broader security crackdown. The areas affected by the new rules are near Kuqa, a town struck by multiple bombings on Aug. 10.
The Web site of the town of Yingmaili lists nine rules put in place to "maintain stability during Ramadan."
They include:
Barring teachers from observing Ramadan
Barring students from observing Ramadan
Prohibiting retired government officials from entering mosques
Requiring men to shave off beards
Requiring women to take off veils
Mosques may not let people from outside the town stay overnight
Restaurants must maintain normal hours of business. (Many restaurants close during daytime hours over Ramadan because of the fasting, which is supposed to last from sunrise to sunset. Muslims observing Ramadan typically eat substantial meals at night.)
In nearby Xinhe County, the government has decreed that Communist Party members, civil servants and retired officials not observe Ramadan, enter mosques or take part in any religious activities during the month. Worshipers cannot make pilgrimages to tombs, so as to "avoid any group event that might harm social stability," according to the Xinhe government's Web site.
In addition, children and students cannot be forced to attend religious activities, and women cannot be forced to wear veils.
County rules also stress the need to maintain a strict watch over migrant workers and visitors from outside. Companies and families who have workers or visitors from outside the county are required to register the outsiders with the nearest police station and have the outsiders sign an agreement "on maintaining social stability."
Some of those rules are similar to ones implemented in Beijing just before the Olympic Games started in early August.
Shayar County, which includes the town of Yingmaili, said on its Web site that migrants must register with the police, and that any missionary work by outsiders is banned. (Even outside Ramadan, China is wary of missionaries doing any kind of work in the country.)
The city of Artux is also preventing its teachers and students from observing Ramadan. As a result, schools have to keep serving food and water, city authorities said. As with the other governments, the overall goal is "to maintain social stability during Ramadan."
In some parts of the world, militants see Ramadan as a good time to carry out attacks because they believe achieving martyrdom during the holy fasting month is an especially sacred act. But the Chinese government has not presented any evidence showing that separatists in Xinjiang might do that this year.
Huang Yuanxi contributed research.
http://www.iht. com/articles/ 2008/09/08/ asia/ramadan. php
Don't Forget to Purify Your Wealth!
Don't Forget to Purify Your Wealth!
Taken from As-Sunnah Islamic Newsletter
Compiled by Shawana A. Aziz
Wealth is a Trial...
From the weaknesses of human beings pointed out by Allah in the Qur'aan, is the love for wealth. He said: "And you love wealth with excessive love." [Soorah al-Fajr (89): 20] And: "Verily he (man) is violent in the love of wealth." [Soorah al-Aadiyat (100): 8] He also warned, saying: "Your wealth and your children may be but a trial." [Soorah Taghabun (64): 15]
The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Every Ummah (nation) has a test to undergo, my Ummah (nation) will be tried through wealth." [at-Tirmidhee no: 481]
The Qur'aan narrates a parable of a virtuous man, whom Allah had granted abundance in wealth. He owned a valuable garden; after d edu cing the household and agricultural expenses from his income, he would spend the remaining money in charity. When he died, his sons considered their father to be a simpleton for giving away such large amount of money in charity and thus decided to hold back the entire profit. When the garden was ready to be harvested, they planned to secretly carry all the produce to their homes without anybody knowing. The next day, as they approached the garden, they were astonished to see the fresh and blooming garden completely laid waste and it was only their garden which was in ruins!! "They said: 'Alas for us! We have indeed transgressed!" [Soorah al-Qalam (68): 31] and Allah declares: "Such is the punishment (in this life); but greater is the punishment in the Hereafter!" [Soorah al-Qalam (68): 33]
Similarly, many people ruin their faith and fidelity merely due to the greed of wealth. This love of wealth creates in man evil instincts, miserliness, selfishness and arrogance, which in turn involve him in sins, falsehood, deceit, cruelty and robbery. This causes disorder and destruction in the world and the Hereafter is lost too!!
The concept of Zakaah is to decrease the love of wealth and inculcate justice, generosity, brotherhood, affection and sacrifice among the Muslims and thus Allah says: "By no means shall you attain righteousness (and reward) unless you spend of that which you love." [Soorah al-Imraan (3): 92]
Zakaat is… Completion of Islaam:
Zakaat is a fundamental pillar of Islam. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Pay the Zakaat so that your Islam becomes complete." [Al-Bazzar].
In other words, he who refuses to pay the Zakaat holds feeble faith and has not accepted Islam with full sincerity. Therefore, during his caliphate, Abu Bakr (radhi allahu anhu) declared war against those who refused to pay Zakaat, although they believed in the Oneness of Allah, performed the Salaah and observed fasts.
Abu Hurayrah (radhi allahu anhu) reported that on the death of Allah's Messenger (sallallahu alaihi wa-sallam), when Abu Bakr became the Caliph, some Arabs became apostates and refused to pay Zakaat. Umar (radhi allahu anhu) said: "How can you wage a holy war against them when the Messenger of Allah (sallallahu alaihi wa-sallam) had declared that he would fight until they acknowledge 'La Ilaha illa Allah" Abu Bakr (radhi allahu anhu) said: "By Allah, whoever makes a distinction between Prayer and Zakaat, I will fight against him. If you own wealth, you owe Zakaat. Even if they withhold a lamb which they were giving in Zakaat to the Messenger of Allah (sallallahu alaihi wa-sallam) I will fight." Umar (radhi allahu anhu) remarked: "Allah has given Abu Bakr true insight and I instantly realized that he was right." [Saheeh al-Bukharee (vol: 2, no: 483)]
... a sign of Belief:
Allah says: "Who establish Salaah and spend out of that which We have provided them. It is they who are believers of truth" [Soorah al-Anfal (8): 3-4]
...Purifying and increasing one's Wealth: The literal meaning of Zakaat is 'purity and enhancement' . By paying Zakaat one purifies his wealth and also obtains religious sanctions for his possession. Allah said to His Messenger (sallallahu alaihi wa-sallam): "Take alms from their wealth in order to purify them and sanctify them with it..." [Soorah at-Tawbah (9): 103] And: "That which you give in gifts (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people's property, has no increase with Allah, but that which you give in Zakaat seeking Allah's Countenance, then they shall have manifold increase." [Soorah ar-Room (30): 39]
The Messenger of Allah (sallallahu alaihi wa-sallam) said: "By spending in charity, the wealth does not decrease; one who forgives, receives more honor from Allah and he who adapts humility rises higher in position." [Saheeh Muslim (vol: 4, no: 6264)]
... Strengthening Brotherhood:
Zakaat is a true and practical expression of Islamic brotherhood, since it is a social security for the weak and a protection for the society against destructions. When people learn about the wealthy paying Zakaat and their willingness to help others, they genuinely increase in love and compassion. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "The relationship of a believer with another believer is like (the bricks of) building, each strengthens the other." [Saheeh al-Bukharee and Saheeh Muslim]
… a Model of Economic Order
Some 200 years back phrases like individual freedom and freedom of thought were raised, which resulted in a capitalist ideology. It was supported by the philosophy that every man was the owner of his wealth, he can utilize it in any manner without any concern for the society, whether his character is ruined or his greed of wealth is destroying the peace and prosperity of the society. In this cruel and selfish system wealth, accumulated in the hands of a few capitalists and a large number of people were crushed under the burden of debts.
When this economic order was found inadequate, a new doctrine called 'communism' was introduced under the guise of equality and justice. In this system, the government holds exclusive rights to own all the resources of the country, land property, factories and all the produce, while the individual is deprived of it all. Practically, the life of servitude is slapped on him, while everything is controlled by a handful of people who exercise absolute authority over both man and matters.
Both these systems carried oppression and exploitation to the extreme limit. People discarded these unjust systems in a very short time, even in Russia , where communism had a strong hold, dissidents raised the banner of revolt. Thus, experience shows that man-made laws have never been infallible and have always lead mankind to downfall and destruction.
Unlike capitalism and socialism, the economic order of Islam rests on the principle that the Universe and everything therein belongs to Allah, the All Mighty. He is the real Owner of all kinds of wealth and all its sources. Therefore, we read in the Qur'aan: "Give them something yourselves out of the means which Allah has given you." [Soorah an-Noor (24): 33] And: "Spend (in charity) out of the (substance) whereof He has made you heirs." [Soorah al-Hadid (57): 7]
Thus, man is merely a trustee and it is binding on him to utilize and spend all the wealth given to him by Allah as He commands.
Allah has set limits in matter of earning and spending wealth. He has forbidden the income which arises from bribery and extortion [(2): 188], breach of trust [(3): 61], making and selling of idols, gambling, wine, divination of arrows [(5): 90], theft [(5): 38], fraudulent dealings on weights and measures [(83): 2-3], depriving the orphan of his property [(4): 2-3], spreading of obscene matters [(24): 19], prostitution [(24): 33] and dealings of interest (Usury) [(2): 278].
Additionally, Allah has explicitly cited praiseworthy expenditures:
- to spend the wealth on parents, relatives, orphans, destitute and neighbors. [Soorah an- Nisa (4): 36]
- to give to those who ask and those who abstain from asking. [Soorah ad-Dhariyaat (51): 19]
- to give loans [Soorah al-Baqarah (2): 261 and Soorah at-Taghabun (64): 17]
- to pay Zakaat [Soorah al-Baqarah (2): 277]
- to give in charity [Soorah al-Baqarah (2): 271]
- to help the traveler [Soorah at-Tawbah (9): 34]
While the Muslim law strictly controls individual conduct, both in private and in public life, it does not place any restraint on the personal ownership of property. Any person could own millions; there would be no objection on his acquiring such wealth, provided the means are lawful.
In light of the above, one can confidently say that Islam safeguards the economic status of an individual, and all abominable acts of surpassing of rights and looting of wealth are barred in Islam. Allah has provided mankind the ultimate solution to all money crises - "Zakaat" - He has prohibited the hoarding of wealth and has secured the rights of the poor.
Goods on Which Zakaah is Binding
= Zakaat is binding on gold, which reaches 87 grams (7.5 tolas) at the rate of 2.5% either in gold itself or its value.
Previously, in the time of Allah's Messenger (sallallahu alaihi wa-sallam) people used gold coins as Deenar and silver coins as Dirham. One Deenar weighed 87 grams (7.5 tolas).
Ibn Umar and Aa'ishah (radhi allahu anhum) both transmitted that the Messenger of Allah (sallallahu alaihi wa-sallam) used to take Zakaat at the rate of half Deenar on 20 Deenar or more and one Deenar on forty Deenars, i.e. 2.5% or the fortieth part. [(saheeh) Authenticated by Shaikh al-Albanee in Saheeh Sunan Ibn Majah lil Albanee (vol: 1, no: 1448)]
= Zakaat is binding on silver when the quantity of silver reaches 612 grams (52.5 tolas) at the rate of 2.5% in silver itself or its value.
Ali (radhi allahu anhu) said: "You will have to pay a fortieth part of silver as Zakaat, i.e. the rate of one Dirham on every forty Dirhams (2.5%)." [(saheeh) Authenticated by Shaikh al-Albanee in Saheeh Sunan Abu Dawood Lil al-Albanee (vol: 1, no: 1390)]
= Zakaat is binding on ornaments made of gold and silver:
Amr bin Shoaib (radhi allahu anhu) records from his father and grandfather that once a woman came to the Messenger of Allah (sallallahu alaihi wa-sallam) along with her daughter, who was wearing two gold bracelet. She was asked whether Zakaat was being paid on the bracelets, and she replied in the negative. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Will you chose to wear two bracelets of Fire on the Day of Judgement?" The woman immediately discarded the gold bracelets and gave it in alms. [(hasan) by Shaikh al-Albanee in Saheeh Sunan Abu Dawood lil al-Albanee (vol: 1, no: 1382)]
This is the view of Imaam Abu Hanifa, but majority of the scholars do not agree with him. The difference is merely on the jewellery of general use, since all items of general use are exempted from Zakaat. However, all the scholars agree that Zakaat is obligatory on those ornaments purchased with the intention of investments.
NOTE: It is incorrect to combine the quantity of gold with the quantity of silver and value them for Zakaat.
Money: Currency is interchangeable with gold and silver. To find out the changeability of Zakaat on money, the amount should be compared with the price of 87 grams of gold or 612 grams of silver (whichever is lower) and if the conditions of Zakaat are liable then 2.5% of the money has to be given as Zakaat.
TRADE GOODS:
Zakaat on the Stock in trade:
Amr bin Hamas from his father, narrates that he used to sell plain leather and quiver, (case for arrows). Umar (radhi allahu anhu) happened to pass by and remarked that Zakaat was required to be paid. [Musnad Ahmad, al-Bayhaqee, Daraqutni (vol: 2, p: 215) and others]
Zakaat has to be calculated with reference to the trading stock together with the profit at the end of the year. It should be calculated as explained earlier in the case of money. The value of the goods at the close of the year is to calculated, whether it exceeds 87 grams of gold or 612 grams of silver. Goods like buildings, furniture or transport means used in trading are excluded in calculating Zakaat.
Goods Exempted from the obligation of Zakaat.
Articles of personal Use: Items of personal use like residential houses, plots of land for house construction, cars, furniture, fridge, personal weapons or animals are exempted from Zakaat, regardless of their value. Abu Hurayrah (radhi allahu anhu) relates that the Messenger of Allah (sallallahu alaihi wa-sallam) states: "There is no Zakaat in respect of houses and the slaves." [Saheeh al-Bukharee (vol: 2, no: 542)]
Animals meant for agriculture:
Abu Hurayrah (radhi allahu anhu) narrates in a lengthy hadeeth that no Zakaat is payable in respect of animals which are put to some use or other. [(saheeh) - Saheeh Ibn Khuzaymah lil Daktoor Mustafa al-Azmi (vol: 4, no: 292)]
Vegetables:
Ali (radhi allahu anhu) relates that the Messenger of Allah (sallallahu alaihi wa-sallam) said: "There is no Zakaat on (a) Vegetables, (b) Aariyat trees , (c) Grains less than 5 wasaq (725 kg), (d) Animals kept for personal us and (e) Jabah." [Daraqutni (vol: 2, p: 95)]
Aariyat trees are such fruit-bearing trees which a rich man may temporarily give at the disposal of a poor man to obtain benefit from.
Jabah refers to a horse or even a donkey GOLD and SILVER
Conditions for the payment of Zakaat
Every Muslim man or woman, major or minor *, sane or insane * who is a free citizen and holds total wealth exceeding the prescribed minimum limit for one full year is obliged to pay Zakaat from his lawful earnings.
Saheb al- Nisa ab: (complete possession of the wealth): Saheb al- Nisa ab means that complete wealth should be held by one particular person. The wealth should be free from the rights of other people and the owner enjoys full right to dispose and use his wealth as he wills, since Allah says: "Take from their wealth a Sadaqah …" [(9): 103]
Completion of One full year: Abdullah Ibn Umar (radhi allahu anhu) explains that Zakaat is payable on property (in nature of wealth) which has remained in the hands of the person for one full year from the time it was acquired by him." [(saheeh) Authenticated by Shaikh al-Albanee in Sunan at-Tirmidhee (vol: 2, no: 515)]
Allah is only pleased with the Zakaat which is paid from lawful earnings:
Usama bin Umar (radhi allahu anhu) transmits from his father who said: "I heard the Messenger of Allah (sallallahu alaihi wa-sallam) saying: "Prayers without cleanliness are not accepted by Allah, similarly any charity from ill-gotten wealth is not accepted." [(saheeh) - Authenticated by Shaikh al-Albanee Saheeh Sunan an- Nisa 'ee (vol: 2, no: 2364)]
* The Zakaat on behalf of minor or insane will be paid out of his wealth by the guardian.
People entitled to take Zakaat
Fuqarah and al-Masakeen:
Fuqarah are those poor people who do not beg. They may have money but not sufficient for their basic needs.
Masaakeen are those people who beg because they do not have food and clothing or may have something for their basic needs. Abdullah Ibn Abbas (radhi allahu anhu) refers to a long communication to Mu'adh ton his way to Yemen, wherein he mentions that Allah has made Zakaat compulsory, it has to be extracted from the rich and given to the poor. [Saheeh al-Bukharee (vol: 2, no: 271) and Saheeh Muslim]
Those employed to collect (the funds): Ibn Sa'eed (radhi allahu anhu) states the he was appointed recovery officer by Umar (radhi allahu anhu) and after doing his job, when he went to hand over the recoveries, Umar (radhi allahu anhu) issued orders that he be compensated for his services. Ibn Sa'eed (radhi allahu anhu) said he had done the job for the cause of Allah and he would be rewarded for it by Allah. Umar (radhi allahu anhu) said: "You may take what you are given. I too had done this job and was awarded compensation by the Messenger of Allah r. Like you I was hesitant but the Messenger of Allah (sallallahu alaihi wa-sallam) advised me to accept what is given unsolicited and to eat it and also spend in charity." [Authenticated by Shaikh Albanee - Sunan Abu Dawood (2/1643)]
Debtors, who cannot pay their debts:
Abu Sa'eed al-Khudri (radhi allahu anhu) relates that a trader of fruits suffered immense loss due to damage on his fruits and he became heavily indebted. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Spend charity on him" The people came forward with their offerings, yet the debts could not be rendered in full. The Messenger of Allah (sallallahu alaihi wa-sallam) urged the creditors to take whatever was given to them and write off the balance. [Saheeh Muslim]
To attract the hearts of those are inclined towards Islam)
Abu Sa'eed al-Khudri (radhi allahu anhu) said: "Ali sent some freshly mined gold particles which were not yet sifted from earth to the Messenger of Allah r. He (sallallahu alaihi wa-sallam) distributed it among four people from the tribes of Bani Kilaa and Bani Nabham. The people of Quraysh felt hurt at this and complained that they were being ignored, while the chiefs of Najed were favored at their expense. Prophet (sallallahu alaihi wa-sallam) indicated that this was done so as to generate feelings of affection and attachment in the hearts of the people of Najed. [Saheeh Muslim 2/ 2318] This category also includes spending Zakaat in order to ward off the evil and harm from the Muslims.
To Free the captives:
Baraa (radhi allahu anhu) states that a man came to the Messenger of Allah (sallallahu alaihi wa-sallam) and asked to be guided on such a course which should bring him nearer to Paradise and take him and take him away from Hell. The Messenger of Allah (sallallahu alaihi wa-sallam) told him to set free a life and liberate a slave. The distinction between the two objects was too delicate to discover and the person wondered whether both were one and the same thing. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "No, one is to set free on your own; i.e. exclusively and other is to help liberate a man, i.e. collaborate with others in getting the man freed." [(Hasan) - Musnad Ahmad]
For Allah's Cause (i.e. for those who fight in holy battles)
Ata bin Yasar (radhi allahu anhu) narrates that the Messenger of Allah (sallallahu alaihi wa-sallam) said: "A rich person does not deserve to be given out of Zakaat funds except in the five cases:
(a) one who is fighting or striving in the Cause of Allah (Jihaad),
(b) one who is administering Zakaat funds,
(c) one who is afflicted by damages,
(d) one who wants to buy from a poor man certain things which has been given him as Zakaat and
(e) an indigent who receives something by way of Zakaat; that neighbor, although a rich person, is allowed to accept a gift the offering made by his poor neighbor." [Authenticated by Shaikh al-Albanee in Saheeh Sunan Abu Dawood (1/1440)]
In the above Hadeeth, the Messenger of Allah (sallallahu alaihi wa-sallam) clearly states that anything given to a poor man by way of Zakaat can be bought by a rich person (other than one who gave it in Zakaat) and after giving something in Zakaat, one is free to receive the same as a gift.
Striving in the cause of Allah includes all those works, which propagate and spread the knowledge of Deen, for e.g; establishing and running religious schools, publication of religious books and the distribution etc
The wayfarers: (A traveler who is cut from everything): The Messenger of Allah (sallallahu alaihi wa-sallam) said: "It is not lawful to give Zakaat to a rich person, but there is an exception for three persons, one who is engrossed in the cause of Allah, second a wayfarer stranded on the way and third an indigent making offering or entertaining to feast rich person out of Zakaat receive by him." [(Hasan) Sunan Abu Dawood 2/1633]
Non - Payment of Zakaat...
Along with the blessings and bounties attached to the payment of Zakaat, it is worthwhile mentioning the ill-effects of its non-payment.
Destruction of Wealth: The Messenger of Allah (sallallahu alaihi wa-sallam) mentioned that the wealth of those who do not pay the Zakaat is eventually destroyed. [Tabaranee]. In another narration, he (sallallahu alaihi wa-sallam) said: "Those who neglect and do not pay Zakaat will suffer calamities like famine." [(hasan) by Shaikh al-Albanee in Targheeb wa Tarheeb] and: "Whenever people restrain from paying the Zakaat due on their wealth, they will be deprived of rain. If it were not for the sake of their cattle they would not receive rain." [Ibn Majah and al-Haakim]
Severe Punishment in the Hereafter: Apart from the misery and ruins faced in the world, those negligent of Zakaat will be severely punished in the Hereafter, Allah says: "Those who hoard up gold and silver (Kanz: the money, the Zakaat of which has not been paid), and spend not in the Way of Allah, - announce unto them a painful torment. On the day when that (Kanz) will be heated in the Fire of Hell and with it will be branded their foreheads, their flanks and their backs (and it will said unto them): - "This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard." [Soorah al-Tawbah (9): 34-35]
The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Whoever is made wealthy by Allah and does not pay the Zakaat of his wealth, then on the Day of Resurrection his wealth will be made like a baldheaded poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and say, 'I am your wealth, I am your treasure." Then he recited: "Let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (wealth) think that it is good for them (and thus they do not pay the obligatory Zakaat). Nay, it will be worse for them; the things which they conversely withheld shall be tied to their necks like a collar on the Day of Resurrection." [Saheeh al-Bukharee (vol: 2 no: 486)]
And in a long Hadeeth: "…If any owner of the cattle and sheep does not pay what is due on them, when the Day of Resurrection comes, a soft sandy plain will be spread for them. He will find none of them missing, with twisted horns, without horns or with a broken horn, and they will stab him with their horns and crush him with their hoofs. As often as the first of them passes him the last of them will be made to return to him for a day, the extent of which will be fifty thousand years, until judgment is pronounced upon the servants. And he would be shown his Path leading him to Paradise or to Hell." [Saheeh Muslim (no: 2161)]
People not entitled to take Zakaat:
The descendants of Prophet Muhammad (sallallahu alaihi wa-sallam) :
Anas (radhi allahu anhu) stated: "The Messenger of Allah (sallallahu alaihi wa-sallam) passed by a date on a way and remarked: 'But for the apprehension that this date might be charity, I would have eaten it.' [Saheeh al-Bukharee (vol: 3, no: 363) and Saheeh Muslim]
Abu Hurayarah (radhi allahu anhu) relates that Hasan bin Ali (radhi allahu anhu) as a child once picked up a date and put it in his mouth. The Messenger of Allah (sallallahu alaihi wa-sallam) noticed this and said: "Spit it out, give it up. Do not you know that it is not befitting to take anything out of charity." [Saheeh al-Bukharee (vol: 2, no: 568) and Saheeh Muslim]
Abdul Mutallib bin Rabah (radhi allahu anhu) says: "The Messenger of Allah (sallallahu alaihi wa-sallam) called charities and alms as dirt which people discard and it is not acceptable for Muhammad (sallallahu alaihi wa-sallam) or Muhammad's descendants." [Saheeh Muslim (vol: 2, no: 2347)]. The descendants of Muhammad (sallallahu alaihi wa-sallam) include his wives and the descendants of Ali, Aqeel, Jaafer, Abbas and Haarith.
Non-Muslims:
Ibn Abbas (radhi allahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wa-sallam) told Mu'adh when he sent him to Yemen : "Let the people know that Muslims owe compulsory levy of Zakaat which will be taken from their rich and given to their poor." [Saheeh al-Bukharee (vol: 2, no: 478)]
Rich and healthy (able-bodied) person:
Abdullah Ibn Amr (radhi allahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wa-sallam) never approved of Zakaat being giving to a person well-off and with sound body. [(saheeh) Authenticated by Shaikh al-Albanee in Saheeh Sunan at-Tirmidhee (vol: 1, no: 527)]
The reason behind this prohibition is that these people are commanded by the Shari'ah to work and support themselves and not lie back and depend on others. Thus, any healthy person should not be given Zakaat unless he cannot find a job or he holds a job but the money is insufficient for him and his family needs, one may also provide him with the Zakaat to start his work.
Own parents, children or wife:
Amr Ibn Shoib transmits from his father and he from his grandfather (radhi allahu anhu) that a person came to the Messenger of Allah (sallallahu alaihi wa-sallam) and mentioned that he owned his wealth and children whereas his father had nothing. The Messenger of Allah (sallallahu alaihi wa-sallam) informed him: "You and all your wealth belong to your father." [(saheeh) - Authenticated by Shaikh al-Albanee in saheeh Sunan Abo Dawood (vol: 2, no: 3051)] Thus, since it is obligatory on the son to spend for his parent's welfare, he cannot give them Zakaat.
Source: http://www.ahya. org/amm/modules. php?name= Sections&op=viewarticle&artid=91
Taken from As-Sunnah Islamic Newsletter
Compiled by Shawana A. Aziz
Wealth is a Trial...
From the weaknesses of human beings pointed out by Allah in the Qur'aan, is the love for wealth. He said: "And you love wealth with excessive love." [Soorah al-Fajr (89): 20] And: "Verily he (man) is violent in the love of wealth." [Soorah al-Aadiyat (100): 8] He also warned, saying: "Your wealth and your children may be but a trial." [Soorah Taghabun (64): 15]
The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Every Ummah (nation) has a test to undergo, my Ummah (nation) will be tried through wealth." [at-Tirmidhee no: 481]
The Qur'aan narrates a parable of a virtuous man, whom Allah had granted abundance in wealth. He owned a valuable garden; after d edu cing the household and agricultural expenses from his income, he would spend the remaining money in charity. When he died, his sons considered their father to be a simpleton for giving away such large amount of money in charity and thus decided to hold back the entire profit. When the garden was ready to be harvested, they planned to secretly carry all the produce to their homes without anybody knowing. The next day, as they approached the garden, they were astonished to see the fresh and blooming garden completely laid waste and it was only their garden which was in ruins!! "They said: 'Alas for us! We have indeed transgressed!" [Soorah al-Qalam (68): 31] and Allah declares: "Such is the punishment (in this life); but greater is the punishment in the Hereafter!" [Soorah al-Qalam (68): 33]
Similarly, many people ruin their faith and fidelity merely due to the greed of wealth. This love of wealth creates in man evil instincts, miserliness, selfishness and arrogance, which in turn involve him in sins, falsehood, deceit, cruelty and robbery. This causes disorder and destruction in the world and the Hereafter is lost too!!
The concept of Zakaah is to decrease the love of wealth and inculcate justice, generosity, brotherhood, affection and sacrifice among the Muslims and thus Allah says: "By no means shall you attain righteousness (and reward) unless you spend of that which you love." [Soorah al-Imraan (3): 92]
Zakaat is… Completion of Islaam:
Zakaat is a fundamental pillar of Islam. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Pay the Zakaat so that your Islam becomes complete." [Al-Bazzar].
In other words, he who refuses to pay the Zakaat holds feeble faith and has not accepted Islam with full sincerity. Therefore, during his caliphate, Abu Bakr (radhi allahu anhu) declared war against those who refused to pay Zakaat, although they believed in the Oneness of Allah, performed the Salaah and observed fasts.
Abu Hurayrah (radhi allahu anhu) reported that on the death of Allah's Messenger (sallallahu alaihi wa-sallam), when Abu Bakr became the Caliph, some Arabs became apostates and refused to pay Zakaat. Umar (radhi allahu anhu) said: "How can you wage a holy war against them when the Messenger of Allah (sallallahu alaihi wa-sallam) had declared that he would fight until they acknowledge 'La Ilaha illa Allah" Abu Bakr (radhi allahu anhu) said: "By Allah, whoever makes a distinction between Prayer and Zakaat, I will fight against him. If you own wealth, you owe Zakaat. Even if they withhold a lamb which they were giving in Zakaat to the Messenger of Allah (sallallahu alaihi wa-sallam) I will fight." Umar (radhi allahu anhu) remarked: "Allah has given Abu Bakr true insight and I instantly realized that he was right." [Saheeh al-Bukharee (vol: 2, no: 483)]
... a sign of Belief:
Allah says: "Who establish Salaah and spend out of that which We have provided them. It is they who are believers of truth" [Soorah al-Anfal (8): 3-4]
...Purifying and increasing one's Wealth: The literal meaning of Zakaat is 'purity and enhancement' . By paying Zakaat one purifies his wealth and also obtains religious sanctions for his possession. Allah said to His Messenger (sallallahu alaihi wa-sallam): "Take alms from their wealth in order to purify them and sanctify them with it..." [Soorah at-Tawbah (9): 103] And: "That which you give in gifts (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people's property, has no increase with Allah, but that which you give in Zakaat seeking Allah's Countenance, then they shall have manifold increase." [Soorah ar-Room (30): 39]
The Messenger of Allah (sallallahu alaihi wa-sallam) said: "By spending in charity, the wealth does not decrease; one who forgives, receives more honor from Allah and he who adapts humility rises higher in position." [Saheeh Muslim (vol: 4, no: 6264)]
... Strengthening Brotherhood:
Zakaat is a true and practical expression of Islamic brotherhood, since it is a social security for the weak and a protection for the society against destructions. When people learn about the wealthy paying Zakaat and their willingness to help others, they genuinely increase in love and compassion. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "The relationship of a believer with another believer is like (the bricks of) building, each strengthens the other." [Saheeh al-Bukharee and Saheeh Muslim]
… a Model of Economic Order
Some 200 years back phrases like individual freedom and freedom of thought were raised, which resulted in a capitalist ideology. It was supported by the philosophy that every man was the owner of his wealth, he can utilize it in any manner without any concern for the society, whether his character is ruined or his greed of wealth is destroying the peace and prosperity of the society. In this cruel and selfish system wealth, accumulated in the hands of a few capitalists and a large number of people were crushed under the burden of debts.
When this economic order was found inadequate, a new doctrine called 'communism' was introduced under the guise of equality and justice. In this system, the government holds exclusive rights to own all the resources of the country, land property, factories and all the produce, while the individual is deprived of it all. Practically, the life of servitude is slapped on him, while everything is controlled by a handful of people who exercise absolute authority over both man and matters.
Both these systems carried oppression and exploitation to the extreme limit. People discarded these unjust systems in a very short time, even in Russia , where communism had a strong hold, dissidents raised the banner of revolt. Thus, experience shows that man-made laws have never been infallible and have always lead mankind to downfall and destruction.
Unlike capitalism and socialism, the economic order of Islam rests on the principle that the Universe and everything therein belongs to Allah, the All Mighty. He is the real Owner of all kinds of wealth and all its sources. Therefore, we read in the Qur'aan: "Give them something yourselves out of the means which Allah has given you." [Soorah an-Noor (24): 33] And: "Spend (in charity) out of the (substance) whereof He has made you heirs." [Soorah al-Hadid (57): 7]
Thus, man is merely a trustee and it is binding on him to utilize and spend all the wealth given to him by Allah as He commands.
Allah has set limits in matter of earning and spending wealth. He has forbidden the income which arises from bribery and extortion [(2): 188], breach of trust [(3): 61], making and selling of idols, gambling, wine, divination of arrows [(5): 90], theft [(5): 38], fraudulent dealings on weights and measures [(83): 2-3], depriving the orphan of his property [(4): 2-3], spreading of obscene matters [(24): 19], prostitution [(24): 33] and dealings of interest (Usury) [(2): 278].
Additionally, Allah has explicitly cited praiseworthy expenditures:
- to spend the wealth on parents, relatives, orphans, destitute and neighbors. [Soorah an- Nisa (4): 36]
- to give to those who ask and those who abstain from asking. [Soorah ad-Dhariyaat (51): 19]
- to give loans [Soorah al-Baqarah (2): 261 and Soorah at-Taghabun (64): 17]
- to pay Zakaat [Soorah al-Baqarah (2): 277]
- to give in charity [Soorah al-Baqarah (2): 271]
- to help the traveler [Soorah at-Tawbah (9): 34]
While the Muslim law strictly controls individual conduct, both in private and in public life, it does not place any restraint on the personal ownership of property. Any person could own millions; there would be no objection on his acquiring such wealth, provided the means are lawful.
In light of the above, one can confidently say that Islam safeguards the economic status of an individual, and all abominable acts of surpassing of rights and looting of wealth are barred in Islam. Allah has provided mankind the ultimate solution to all money crises - "Zakaat" - He has prohibited the hoarding of wealth and has secured the rights of the poor.
Goods on Which Zakaah is Binding
= Zakaat is binding on gold, which reaches 87 grams (7.5 tolas) at the rate of 2.5% either in gold itself or its value.
Previously, in the time of Allah's Messenger (sallallahu alaihi wa-sallam) people used gold coins as Deenar and silver coins as Dirham. One Deenar weighed 87 grams (7.5 tolas).
Ibn Umar and Aa'ishah (radhi allahu anhum) both transmitted that the Messenger of Allah (sallallahu alaihi wa-sallam) used to take Zakaat at the rate of half Deenar on 20 Deenar or more and one Deenar on forty Deenars, i.e. 2.5% or the fortieth part. [(saheeh) Authenticated by Shaikh al-Albanee in Saheeh Sunan Ibn Majah lil Albanee (vol: 1, no: 1448)]
= Zakaat is binding on silver when the quantity of silver reaches 612 grams (52.5 tolas) at the rate of 2.5% in silver itself or its value.
Ali (radhi allahu anhu) said: "You will have to pay a fortieth part of silver as Zakaat, i.e. the rate of one Dirham on every forty Dirhams (2.5%)." [(saheeh) Authenticated by Shaikh al-Albanee in Saheeh Sunan Abu Dawood Lil al-Albanee (vol: 1, no: 1390)]
= Zakaat is binding on ornaments made of gold and silver:
Amr bin Shoaib (radhi allahu anhu) records from his father and grandfather that once a woman came to the Messenger of Allah (sallallahu alaihi wa-sallam) along with her daughter, who was wearing two gold bracelet. She was asked whether Zakaat was being paid on the bracelets, and she replied in the negative. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Will you chose to wear two bracelets of Fire on the Day of Judgement?" The woman immediately discarded the gold bracelets and gave it in alms. [(hasan) by Shaikh al-Albanee in Saheeh Sunan Abu Dawood lil al-Albanee (vol: 1, no: 1382)]
This is the view of Imaam Abu Hanifa, but majority of the scholars do not agree with him. The difference is merely on the jewellery of general use, since all items of general use are exempted from Zakaat. However, all the scholars agree that Zakaat is obligatory on those ornaments purchased with the intention of investments.
NOTE: It is incorrect to combine the quantity of gold with the quantity of silver and value them for Zakaat.
Money: Currency is interchangeable with gold and silver. To find out the changeability of Zakaat on money, the amount should be compared with the price of 87 grams of gold or 612 grams of silver (whichever is lower) and if the conditions of Zakaat are liable then 2.5% of the money has to be given as Zakaat.
TRADE GOODS:
Zakaat on the Stock in trade:
Amr bin Hamas from his father, narrates that he used to sell plain leather and quiver, (case for arrows). Umar (radhi allahu anhu) happened to pass by and remarked that Zakaat was required to be paid. [Musnad Ahmad, al-Bayhaqee, Daraqutni (vol: 2, p: 215) and others]
Zakaat has to be calculated with reference to the trading stock together with the profit at the end of the year. It should be calculated as explained earlier in the case of money. The value of the goods at the close of the year is to calculated, whether it exceeds 87 grams of gold or 612 grams of silver. Goods like buildings, furniture or transport means used in trading are excluded in calculating Zakaat.
Goods Exempted from the obligation of Zakaat.
Articles of personal Use: Items of personal use like residential houses, plots of land for house construction, cars, furniture, fridge, personal weapons or animals are exempted from Zakaat, regardless of their value. Abu Hurayrah (radhi allahu anhu) relates that the Messenger of Allah (sallallahu alaihi wa-sallam) states: "There is no Zakaat in respect of houses and the slaves." [Saheeh al-Bukharee (vol: 2, no: 542)]
Animals meant for agriculture:
Abu Hurayrah (radhi allahu anhu) narrates in a lengthy hadeeth that no Zakaat is payable in respect of animals which are put to some use or other. [(saheeh) - Saheeh Ibn Khuzaymah lil Daktoor Mustafa al-Azmi (vol: 4, no: 292)]
Vegetables:
Ali (radhi allahu anhu) relates that the Messenger of Allah (sallallahu alaihi wa-sallam) said: "There is no Zakaat on (a) Vegetables, (b) Aariyat trees , (c) Grains less than 5 wasaq (725 kg), (d) Animals kept for personal us and (e) Jabah." [Daraqutni (vol: 2, p: 95)]
Aariyat trees are such fruit-bearing trees which a rich man may temporarily give at the disposal of a poor man to obtain benefit from.
Jabah refers to a horse or even a donkey GOLD and SILVER
Conditions for the payment of Zakaat
Every Muslim man or woman, major or minor *, sane or insane * who is a free citizen and holds total wealth exceeding the prescribed minimum limit for one full year is obliged to pay Zakaat from his lawful earnings.
Saheb al- Nisa ab: (complete possession of the wealth): Saheb al- Nisa ab means that complete wealth should be held by one particular person. The wealth should be free from the rights of other people and the owner enjoys full right to dispose and use his wealth as he wills, since Allah says: "Take from their wealth a Sadaqah …" [(9): 103]
Completion of One full year: Abdullah Ibn Umar (radhi allahu anhu) explains that Zakaat is payable on property (in nature of wealth) which has remained in the hands of the person for one full year from the time it was acquired by him." [(saheeh) Authenticated by Shaikh al-Albanee in Sunan at-Tirmidhee (vol: 2, no: 515)]
Allah is only pleased with the Zakaat which is paid from lawful earnings:
Usama bin Umar (radhi allahu anhu) transmits from his father who said: "I heard the Messenger of Allah (sallallahu alaihi wa-sallam) saying: "Prayers without cleanliness are not accepted by Allah, similarly any charity from ill-gotten wealth is not accepted." [(saheeh) - Authenticated by Shaikh al-Albanee Saheeh Sunan an- Nisa 'ee (vol: 2, no: 2364)]
* The Zakaat on behalf of minor or insane will be paid out of his wealth by the guardian.
People entitled to take Zakaat
Fuqarah and al-Masakeen:
Fuqarah are those poor people who do not beg. They may have money but not sufficient for their basic needs.
Masaakeen are those people who beg because they do not have food and clothing or may have something for their basic needs. Abdullah Ibn Abbas (radhi allahu anhu) refers to a long communication to Mu'adh ton his way to Yemen, wherein he mentions that Allah has made Zakaat compulsory, it has to be extracted from the rich and given to the poor. [Saheeh al-Bukharee (vol: 2, no: 271) and Saheeh Muslim]
Those employed to collect (the funds): Ibn Sa'eed (radhi allahu anhu) states the he was appointed recovery officer by Umar (radhi allahu anhu) and after doing his job, when he went to hand over the recoveries, Umar (radhi allahu anhu) issued orders that he be compensated for his services. Ibn Sa'eed (radhi allahu anhu) said he had done the job for the cause of Allah and he would be rewarded for it by Allah. Umar (radhi allahu anhu) said: "You may take what you are given. I too had done this job and was awarded compensation by the Messenger of Allah r. Like you I was hesitant but the Messenger of Allah (sallallahu alaihi wa-sallam) advised me to accept what is given unsolicited and to eat it and also spend in charity." [Authenticated by Shaikh Albanee - Sunan Abu Dawood (2/1643)]
Debtors, who cannot pay their debts:
Abu Sa'eed al-Khudri (radhi allahu anhu) relates that a trader of fruits suffered immense loss due to damage on his fruits and he became heavily indebted. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Spend charity on him" The people came forward with their offerings, yet the debts could not be rendered in full. The Messenger of Allah (sallallahu alaihi wa-sallam) urged the creditors to take whatever was given to them and write off the balance. [Saheeh Muslim]
To attract the hearts of those are inclined towards Islam)
Abu Sa'eed al-Khudri (radhi allahu anhu) said: "Ali sent some freshly mined gold particles which were not yet sifted from earth to the Messenger of Allah r. He (sallallahu alaihi wa-sallam) distributed it among four people from the tribes of Bani Kilaa and Bani Nabham. The people of Quraysh felt hurt at this and complained that they were being ignored, while the chiefs of Najed were favored at their expense. Prophet (sallallahu alaihi wa-sallam) indicated that this was done so as to generate feelings of affection and attachment in the hearts of the people of Najed. [Saheeh Muslim 2/ 2318] This category also includes spending Zakaat in order to ward off the evil and harm from the Muslims.
To Free the captives:
Baraa (radhi allahu anhu) states that a man came to the Messenger of Allah (sallallahu alaihi wa-sallam) and asked to be guided on such a course which should bring him nearer to Paradise and take him and take him away from Hell. The Messenger of Allah (sallallahu alaihi wa-sallam) told him to set free a life and liberate a slave. The distinction between the two objects was too delicate to discover and the person wondered whether both were one and the same thing. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "No, one is to set free on your own; i.e. exclusively and other is to help liberate a man, i.e. collaborate with others in getting the man freed." [(Hasan) - Musnad Ahmad]
For Allah's Cause (i.e. for those who fight in holy battles)
Ata bin Yasar (radhi allahu anhu) narrates that the Messenger of Allah (sallallahu alaihi wa-sallam) said: "A rich person does not deserve to be given out of Zakaat funds except in the five cases:
(a) one who is fighting or striving in the Cause of Allah (Jihaad),
(b) one who is administering Zakaat funds,
(c) one who is afflicted by damages,
(d) one who wants to buy from a poor man certain things which has been given him as Zakaat and
(e) an indigent who receives something by way of Zakaat; that neighbor, although a rich person, is allowed to accept a gift the offering made by his poor neighbor." [Authenticated by Shaikh al-Albanee in Saheeh Sunan Abu Dawood (1/1440)]
In the above Hadeeth, the Messenger of Allah (sallallahu alaihi wa-sallam) clearly states that anything given to a poor man by way of Zakaat can be bought by a rich person (other than one who gave it in Zakaat) and after giving something in Zakaat, one is free to receive the same as a gift.
Striving in the cause of Allah includes all those works, which propagate and spread the knowledge of Deen, for e.g; establishing and running religious schools, publication of religious books and the distribution etc
The wayfarers: (A traveler who is cut from everything): The Messenger of Allah (sallallahu alaihi wa-sallam) said: "It is not lawful to give Zakaat to a rich person, but there is an exception for three persons, one who is engrossed in the cause of Allah, second a wayfarer stranded on the way and third an indigent making offering or entertaining to feast rich person out of Zakaat receive by him." [(Hasan) Sunan Abu Dawood 2/1633]
Non - Payment of Zakaat...
Along with the blessings and bounties attached to the payment of Zakaat, it is worthwhile mentioning the ill-effects of its non-payment.
Destruction of Wealth: The Messenger of Allah (sallallahu alaihi wa-sallam) mentioned that the wealth of those who do not pay the Zakaat is eventually destroyed. [Tabaranee]. In another narration, he (sallallahu alaihi wa-sallam) said: "Those who neglect and do not pay Zakaat will suffer calamities like famine." [(hasan) by Shaikh al-Albanee in Targheeb wa Tarheeb] and: "Whenever people restrain from paying the Zakaat due on their wealth, they will be deprived of rain. If it were not for the sake of their cattle they would not receive rain." [Ibn Majah and al-Haakim]
Severe Punishment in the Hereafter: Apart from the misery and ruins faced in the world, those negligent of Zakaat will be severely punished in the Hereafter, Allah says: "Those who hoard up gold and silver (Kanz: the money, the Zakaat of which has not been paid), and spend not in the Way of Allah, - announce unto them a painful torment. On the day when that (Kanz) will be heated in the Fire of Hell and with it will be branded their foreheads, their flanks and their backs (and it will said unto them): - "This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard." [Soorah al-Tawbah (9): 34-35]
The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Whoever is made wealthy by Allah and does not pay the Zakaat of his wealth, then on the Day of Resurrection his wealth will be made like a baldheaded poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and say, 'I am your wealth, I am your treasure." Then he recited: "Let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (wealth) think that it is good for them (and thus they do not pay the obligatory Zakaat). Nay, it will be worse for them; the things which they conversely withheld shall be tied to their necks like a collar on the Day of Resurrection." [Saheeh al-Bukharee (vol: 2 no: 486)]
And in a long Hadeeth: "…If any owner of the cattle and sheep does not pay what is due on them, when the Day of Resurrection comes, a soft sandy plain will be spread for them. He will find none of them missing, with twisted horns, without horns or with a broken horn, and they will stab him with their horns and crush him with their hoofs. As often as the first of them passes him the last of them will be made to return to him for a day, the extent of which will be fifty thousand years, until judgment is pronounced upon the servants. And he would be shown his Path leading him to Paradise or to Hell." [Saheeh Muslim (no: 2161)]
People not entitled to take Zakaat:
The descendants of Prophet Muhammad (sallallahu alaihi wa-sallam) :
Anas (radhi allahu anhu) stated: "The Messenger of Allah (sallallahu alaihi wa-sallam) passed by a date on a way and remarked: 'But for the apprehension that this date might be charity, I would have eaten it.' [Saheeh al-Bukharee (vol: 3, no: 363) and Saheeh Muslim]
Abu Hurayarah (radhi allahu anhu) relates that Hasan bin Ali (radhi allahu anhu) as a child once picked up a date and put it in his mouth. The Messenger of Allah (sallallahu alaihi wa-sallam) noticed this and said: "Spit it out, give it up. Do not you know that it is not befitting to take anything out of charity." [Saheeh al-Bukharee (vol: 2, no: 568) and Saheeh Muslim]
Abdul Mutallib bin Rabah (radhi allahu anhu) says: "The Messenger of Allah (sallallahu alaihi wa-sallam) called charities and alms as dirt which people discard and it is not acceptable for Muhammad (sallallahu alaihi wa-sallam) or Muhammad's descendants." [Saheeh Muslim (vol: 2, no: 2347)]. The descendants of Muhammad (sallallahu alaihi wa-sallam) include his wives and the descendants of Ali, Aqeel, Jaafer, Abbas and Haarith.
Non-Muslims:
Ibn Abbas (radhi allahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wa-sallam) told Mu'adh when he sent him to Yemen : "Let the people know that Muslims owe compulsory levy of Zakaat which will be taken from their rich and given to their poor." [Saheeh al-Bukharee (vol: 2, no: 478)]
Rich and healthy (able-bodied) person:
Abdullah Ibn Amr (radhi allahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wa-sallam) never approved of Zakaat being giving to a person well-off and with sound body. [(saheeh) Authenticated by Shaikh al-Albanee in Saheeh Sunan at-Tirmidhee (vol: 1, no: 527)]
The reason behind this prohibition is that these people are commanded by the Shari'ah to work and support themselves and not lie back and depend on others. Thus, any healthy person should not be given Zakaat unless he cannot find a job or he holds a job but the money is insufficient for him and his family needs, one may also provide him with the Zakaat to start his work.
Own parents, children or wife:
Amr Ibn Shoib transmits from his father and he from his grandfather (radhi allahu anhu) that a person came to the Messenger of Allah (sallallahu alaihi wa-sallam) and mentioned that he owned his wealth and children whereas his father had nothing. The Messenger of Allah (sallallahu alaihi wa-sallam) informed him: "You and all your wealth belong to your father." [(saheeh) - Authenticated by Shaikh al-Albanee in saheeh Sunan Abo Dawood (vol: 2, no: 3051)] Thus, since it is obligatory on the son to spend for his parent's welfare, he cannot give them Zakaat.
Source: http://www.ahya. org/amm/modules. php?name= Sections&op=viewarticle&artid=91
Important Lessons From Ramadaan
Al-Istiqaamah, Ramadaan 1417 AH
Allah – the Most High – said: "The month of Ramadaan in which the Qur'aan was revealed, a guidance for mankind and clear proofs for the guidance of the Criterion between right and wrong. So whosoever of you sights the crescent for the month of Ramadaan, he must fast that month." [Soorah al-Baqarah 2:185]
Allah's Messenger, sallallahu `alayhi wa sallam, said: "Islaam is built upon five: Testifying that none has the right to be worshipped except Allah and that Muhammad is the Messenger of Allah, establishing the Prayer, giving the Zakaah, performing Hajj to the House, and fasting in Ramadaan." (1)
He sallallahu `alayhi wa sallam said: "There has come to you Ramadaan, a blessed month, in which Allah has made it obligatory to fast. During it the gates of Paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained. In it is a night (Laylatul-Qadr) which is better than a thousand months. He who is deprived of its good truly has been deprived." (2)
From the many important lessons to be learn from fasting are:
[1] Gaining Taqwaa
Fasting has been legislated in order that we may gain taqwaa, as Allah – the Most High – said: "O you who believe! Fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwaa." [Soorah al-Baqarah 2:183]
Talq ibn Habeeb (d. 100H) – rahimahullah – said:
"When fitnah (trial and tribulation) appears then extinguish it with taqwaa." So he was asked as to what taqwaa was, so he replied: "Taqwaa to act in obedience to Allah, upon a light (i.e. eemaan, faith) from Allah, hoping in the Mercy of Allah. And taqwaa is leaving the acts of disobedience to Allah, upon a light from Allah, due to the fear of Allah." (3)
This is one of the best definitions of taqwaa. For every action must have both a starting point and a goal. And an action will not be considered as an act of obedience, or nearness to Allah, unless it starts from pure eemaan (faith in Allah). Thus it is pure eemaan – and not habits, desires, nor seeking praise or fame, nor its like – that should be what initiates the action. And the [goal of the] action should be to earn the reward of Allah and to seek His good pleasure." (4) So fasting is a means of attaining taqwaa, since it helps prevent from many sins that one is prone to. Due to this, the Prophet sallallahu `alayhi wa sallam said: "Fasting is a shield with which the servant protects himself from the Fire." (5) So we should ask ourselves, after each day of fasting: Has this fasting made us more fearful and obedient to Allah? Has it aided us in distancing ourselves from sins and disobedience?
[2] Seeking Nearness to Allah
The Prophet sallallahu `alaihi wa sallam said: "Allah said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties that I have placed upon him. My servant continues to draw nearer to Me with optional deeds so that I shall love him." (6)
The Prophet sallallahu `alayhi wa sallam said:"Whosoever reaches the month of Ramadaan and does not have his sins forgiven, and so enters the fire, then may Allah distance him." (7)
So drawing closer to Allah – the Most Perfect – in this blessed month, can be achieved by fulfilling one's obligatory duties; and also reciting the Qur'aan and reflecting upon its meanings, increasing in kindness and in giving charity, in making du`aa (supplication) to Allah, attending the taraweeh Prayer, seeking out Laylatul-Qadr (the Night of Power and Pre-Decree), a night which is better than a thousand months, attending gatherings of knowledge, and striving in those actions that will cause the heart to draw closer to its Lord and to gain His forgiveness. Our level of striving in this blessed month should be greater than our striving to worship Allah in any other month, due to the excellence and rewards that Allah has placed in it. Likewise from the great means of seeking nearness to Allah in this month is making I`tikaaf (seclusion in the mosque in order to worship Allah) – for whoever is able.
Imam ibn al-Qayyim (d. 751H) – rahimahullah – said:
"Allah also prescribed I`tikaaf for them, the objective being that the heart becomes fully preoccupied with Allah – the Most High – concentrated upon Him alone, and cut-off from being preoccupied with the creation. Rather, the heart is only engrossed with Allah – the Most Perfect – such that loving Him, remembering Him, and turning to Him takes the place of all the heart's anxieties and worries, so that he is able to overcome them. Thus all his concerns are for Allah, and his thoughts are all directed towards remembering Him and thinking of how to attain His Pleasure and what will cause nearness to Him and what leads him to feel contended with Allah instead of people. This in turn prepares him for being at peace with Allah alone, on the day of loneliness in the grave, when there will be no one else to give comfort, nor anyone to grant solace, except Him. So this is the greater goal of I`tikaaf. (8)
[3] Acquiring Patience
Imaam Ahmad (d.241H) – rahimahullah – said: "Allah has mentioned sabr (patience) in over ninety places in His Book." (9)
The Prophet sallallahu `alayhi wa sallam said: "The month of Patience, and the three days of every month, are times for fasting." (10)
Ibn `Abdul-Barr (d.464H) – rahimahullah – said: "What is meant by the month of Patience is the month of Ramadan …So fasting is called patience because it restrains the soul from eating drinking, conjugal relations and sexual desires." (11)
He sallallahu `alayhi wa sallam said: "O youths! Whoever amongst you is able to marry, then let him do so; for it restrains the eyes and protects the private parts. But whoever is unable, then let him fast, because it will be a shield for him." (12)
So fasting is a means of learning self-restraint and patience. With patience we are able to strengthen our resolve to worship Allah alone, with sincerity, and also cope with life's ups and downs. So – for example – with patience we are able to perform our Prayers calmly and correctly, without being hasty, and without merely pecking the ground several times! With patience we are able to restrain our souls from greed and stinginess and thus give part of our surplus wealth in Zakaah (obligatory charity). With patience we are able to subdue the soul's ill temperament, and thus endure the ordeal and hardships of Hajj, without losing tempers and behaving badly. Likewise, with patience we are able to stand firm and fight Jihaad against the disbelievers, hypocrites and heretics – withstanding their constant onslaught, without wavering and buckling, without despairing or being complacent, and without becoming hasty and impatient at the first sings of hardship. Allah – the Most High – said: "O Prophet, urge the Believers to fight … So if there are one hundred who are patient, they shall overcome two hundred; and if there be one thousand, they shall overcome two thousand, by the permission of Allah. And Allah is with the patient ones." [Soorah al-Anfaal 8:65-66].
Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled emotions, shouts and hollow slogans, speech that does not strengthen, but rather weakness, and actions that do not build, but rather destroy! So in this month, we should strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with patience – having certainty in the saying of our Messenger sallallahu `alayhi wa sallam: "And know that victory comes with patience, relief with affliction, and ease with hardship." (13)
[4] Cultivating Good Manners
The Prophet sallallahu `alayhi wa sallam said:"Whosoever does not abandon falsehood in speech and action, then Allah the Mighty and Majestic has no need that he should leave his food and drink." (14)
He sallallahu `alayhi wa sallam also said:"Fasting is not merely abstaining from eating and drinking. Rather, it is also abstaining from ignorant and indecent speech. So if anyone abuses or behaves ignorantly with you, then say: I am fasting, I am fasting." (15)
These narrations point towards the importance of truthfulness and good manners. Thus, this blessed month teaches us not only to abstain from food and drink, but to also abstain from such statements and actions that may be the cause of harming people and violating their rights – since the Messenger sallallahu `alayhi wa sallam said whilst describing the true Believer: "A Muslim is one from whom other Muslims are safe from his tongue and his hand." (16) Thus it is upon us as individuals, to examine the shortcomings in our character, and to then seek to improve them – modeling ourselves upon the character of the last of the Prophets and Messengers, and their leader, Muhammad sallallahu `alayhi wa sallam – aspiring also for the excellence which he mentioned in his saying: "I am a guarantor for a house on the outskirts of Paradise for whoever leaves off arguing, even if he is in right; and a house in the center of Paradise for whosoever abandons falsehood, even when joking; and a house in the upper-most of Paradise for whosoever makes his character good." (17) So by shunning oppression, shamelessness, harboring hatred towards Muslims, back-biting, slandering, tale-carrying, and other types of falsehood, we can be saved from nullifying the rewards of our fasting – as Allah's Messenger sallallahu `alayhi wa sallam said: "It may be that a fasting person receives nothing from his fast, except hunger and thirst." (18)
[5] Sensing Muslim Unity
The Prophet sallallahu `alayhi wa sallam said:"Fast when they fast, and break your fast when they break their fast, and sacrifice the day they sacrifice." (19)
Imaam at-Tirmidhee (d. 275H) – rahimahullah – said: "Some of the People of Knowledge explained this hadeeth by saying: Its meaning is to fast and break the fast along with the jamaa`ah and the majority of people." (20)
Thus, in this blessed month we can sense an increased feeling of unity and of being a single Ummah due to our fasting and breaking our fast collectively. We also feel an increased awareness about the state of affairs of the Muslims and of the hardships that they endure, because: "During the fast, a Muslim feels and experiences what his needy and hungry brothers and sisters feel, who are forced to go without food and drink for many many days – as occurs today to many of the Muslims in Africa." (21) Indeed, the unity of the Muslims – and their aiding and assisting one another – is one of the great fundamentals upon which the Religion of Islaam is built, as Allaah – the Most High – said: "And hold fast altogether to the rope of Allaah and do not be divided." [Soorah Aal `Imraan 3:103]. Allaah – the Most High – also said: "The Believers – men and women – and friends and protectors of one another." [Soorah al-Tawbah 9:44]
Shaykhul-Islaam Ibn Taymiyyah (d. 728H) – rahimahullah – said: "The welfare of people will not be complete – neither in this world, nor in the Hereafter – except with ijtima` (collectiveness) , ta`awun (mutual co-operation) , and tanassur (mutual help); mutual co-operation in order to secure benefits, and mutual help in order to ward off harm. It is for this reason that man is said to be social and civil by nature." (22)
Thus we see that Islaam lays great importance in bringing hearts together and encouraging ijtima` (collectiveness) . This is not only reflected in the month of Ramadaan, but also in the other acts of worship as well. So, for example, we have been ordered by the Prophet sallallahu `alayhi wa sallam to pray the five daily Prayers in congregation, and that it has been made twenty-seven times more rewarding than praying it individually. (23) Likewise, this similar collective spirit is demonstrated in the act of Hajj (Pilgrimage) . Even in learning knowledge and studying it, blessings have been placed in collectiveness, as Allah's Messenger sallallahu `alayhi wa sallam said: "No people gather in a house form the houses of Allah, reciting the Book of Allah and studying it amongst themselves, except that tranquility descends upon them, mercy envelops them, the angels surround him, and Allah mentions them to those that are with Him." (24) Likewise, even in our everyday actions such as, eating, Islaam teaches us collectiveness. Thus, when some of the Companions of the Prophet sallallahu `alayhi wa sallam said to him: O Messenger of Allah, we eat but to do not become satisfied. He replied: "Perhaps you eat individually? " They replied: Yes! So he said: "Eat collectively and mention the name of Allah. There will then be blessings for you in it." (25) Indeed, even in the etiquettes of sitting the spirit of collectiveness is demonstrated. So, one day the Prophet sallallahu `alayhi wa sallam came across the Companions who were sitting in separate circles, so he said to them: "Why do I see you sitting separately!" (26) Similarly, Abu Tha`labah al-Khushanee radiallahu `anhu said: Whenever the people used to encamp, they used to split-up into the mountain passes and valleys. So Allah's Messenger sallallahu `alayhi wa sallam said: "Indeed your being split-up in these mountain passes and valleys is from Shaytaan." Thereafter, whenever they used to encamp, they used to keep very close together, to such an extent that it was said: If a cloth were to be spread over them, it would cover them all. (27)
Thus, Ramadaan is a time to increase our sense of unity and brotherhood, and our commitment to Allah and His Religion. And there is no doubt that this sense of unity necessitates that: "We work together as required by Islaam as sincere brothers – not due to hizbiyyah (bigoted party spirit), nor sectarianism – in order to realize that which is of benefit to the Islaamic Ummah and to establish the Islaamic society that every Muslim aspires for – so that the Sharee`ah (Prescribed Law) of Allaah is applied upon His earth." (28) So we must examine ourselves during the Ramadaan and ask: What is my role – and each of us has a role – in helping this precious Ummah to regain its honour, and return to the Ummah its comprehensive unity and strength, and victory that has been promised to it? Likewise, we should reflect upon our character and actions and ask: Are they aiding the process of unity and brotherhood, or are they a harm and a hindrance to it?
So we ask Allah to grant us the ability to change ourselves for the better, during this blessed month, and not to be of those who are prevented from His Mercy and Forgiveness. Indeed He is the One who Hears and He is the One to Respond.
www.islaam.com
Footnotes (summarized) :
1. Al-Bukhaaree and Muslim
2. Saheeh: an-Nisaa'ee, authenticated in al-Albaanee' s Takhreej ul-Mishkaat
3. Ibn al-Mubaarak in Kitaab uz-Zuhd and ibn Abee Shaybah in Kitaab ul-Eemaan
4. Risaalatut-Tabookiy yah of Imam ibn al-Qayyim
5. Hasan: Ahmad, authenticated by al-Albaanee in Saheeh ut-Targheeb
6. Al-Bukhaaree
7. Saheeh: Ahmad and al-Bayhaqeee, authenticated by al-Halabee in Sifat us-Sawmin-Nabee
8. Zaadul Ma`aad of Ibn al Qayyim
9. Related by Ibn al Qayyim in Madaarij us-Saalikeen
10. Ahmad and an-Nasaa'ee, authenticated by al-Albaanee in Irwaa al-Ghaleel
11. At-Tamheed of Al Haafidh ibn Abdul Barr
12. Al-Bukhaaree and Muslim
13. Saheeh: Ahmad, at-Tabaraanee in al-Kabeer, authenticated by al-Hilaalee in as-Sabrul Jameel
14. Al-Bukhaaree
15. Saheeh: Ibn Khuzaymah and al-Haakim, who authenticated it.
16. Al-Bukhaaree and Muslim
17. Saheeh: Abu Daawood and al-Bayhaqee, authenticated by al-Albaanee in as-Saheehah
18. Saheeh: Ahmad and ibn Maajah, authenticated in Saheeh ut-Targheeb
19. At-Tirmidhee, authenticated by al-Albaanee in as-Saheehah
20. Jaami`ut-Tirmidhee
21. From the words of Shaykh Bin Baaz, as occurs in Majmoo` al-Fataawaa wa Maqaalat Mutanawwi`ah
22. Al-Hisbah fil-Islaam of Ibn Taymiyyah
23. Al-Bukhaaree and Muslim
24. Muslim
25. Hasan: Abu Daawood, authenticated by al-Haafidh al-`Iraaqee in Takhreejul-Ihyaa
26. Muslim
27. Saheeh: Abu Daawood and Ibn Hibbaan, authenticated by al-Albaanee in Takhreej ul-Mishkaat
28. Suaalu wa Jawaabu Hawla Fiqhil-Waaqi` of Sh. Al-Albaanee
Allah – the Most High – said: "The month of Ramadaan in which the Qur'aan was revealed, a guidance for mankind and clear proofs for the guidance of the Criterion between right and wrong. So whosoever of you sights the crescent for the month of Ramadaan, he must fast that month." [Soorah al-Baqarah 2:185]
Allah's Messenger, sallallahu `alayhi wa sallam, said: "Islaam is built upon five: Testifying that none has the right to be worshipped except Allah and that Muhammad is the Messenger of Allah, establishing the Prayer, giving the Zakaah, performing Hajj to the House, and fasting in Ramadaan." (1)
He sallallahu `alayhi wa sallam said: "There has come to you Ramadaan, a blessed month, in which Allah has made it obligatory to fast. During it the gates of Paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained. In it is a night (Laylatul-Qadr) which is better than a thousand months. He who is deprived of its good truly has been deprived." (2)
From the many important lessons to be learn from fasting are:
[1] Gaining Taqwaa
Fasting has been legislated in order that we may gain taqwaa, as Allah – the Most High – said: "O you who believe! Fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwaa." [Soorah al-Baqarah 2:183]
Talq ibn Habeeb (d. 100H) – rahimahullah – said:
"When fitnah (trial and tribulation) appears then extinguish it with taqwaa." So he was asked as to what taqwaa was, so he replied: "Taqwaa to act in obedience to Allah, upon a light (i.e. eemaan, faith) from Allah, hoping in the Mercy of Allah. And taqwaa is leaving the acts of disobedience to Allah, upon a light from Allah, due to the fear of Allah." (3)
This is one of the best definitions of taqwaa. For every action must have both a starting point and a goal. And an action will not be considered as an act of obedience, or nearness to Allah, unless it starts from pure eemaan (faith in Allah). Thus it is pure eemaan – and not habits, desires, nor seeking praise or fame, nor its like – that should be what initiates the action. And the [goal of the] action should be to earn the reward of Allah and to seek His good pleasure." (4) So fasting is a means of attaining taqwaa, since it helps prevent from many sins that one is prone to. Due to this, the Prophet sallallahu `alayhi wa sallam said: "Fasting is a shield with which the servant protects himself from the Fire." (5) So we should ask ourselves, after each day of fasting: Has this fasting made us more fearful and obedient to Allah? Has it aided us in distancing ourselves from sins and disobedience?
[2] Seeking Nearness to Allah
The Prophet sallallahu `alaihi wa sallam said: "Allah said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties that I have placed upon him. My servant continues to draw nearer to Me with optional deeds so that I shall love him." (6)
The Prophet sallallahu `alayhi wa sallam said:"Whosoever reaches the month of Ramadaan and does not have his sins forgiven, and so enters the fire, then may Allah distance him." (7)
So drawing closer to Allah – the Most Perfect – in this blessed month, can be achieved by fulfilling one's obligatory duties; and also reciting the Qur'aan and reflecting upon its meanings, increasing in kindness and in giving charity, in making du`aa (supplication) to Allah, attending the taraweeh Prayer, seeking out Laylatul-Qadr (the Night of Power and Pre-Decree), a night which is better than a thousand months, attending gatherings of knowledge, and striving in those actions that will cause the heart to draw closer to its Lord and to gain His forgiveness. Our level of striving in this blessed month should be greater than our striving to worship Allah in any other month, due to the excellence and rewards that Allah has placed in it. Likewise from the great means of seeking nearness to Allah in this month is making I`tikaaf (seclusion in the mosque in order to worship Allah) – for whoever is able.
Imam ibn al-Qayyim (d. 751H) – rahimahullah – said:
"Allah also prescribed I`tikaaf for them, the objective being that the heart becomes fully preoccupied with Allah – the Most High – concentrated upon Him alone, and cut-off from being preoccupied with the creation. Rather, the heart is only engrossed with Allah – the Most Perfect – such that loving Him, remembering Him, and turning to Him takes the place of all the heart's anxieties and worries, so that he is able to overcome them. Thus all his concerns are for Allah, and his thoughts are all directed towards remembering Him and thinking of how to attain His Pleasure and what will cause nearness to Him and what leads him to feel contended with Allah instead of people. This in turn prepares him for being at peace with Allah alone, on the day of loneliness in the grave, when there will be no one else to give comfort, nor anyone to grant solace, except Him. So this is the greater goal of I`tikaaf. (8)
[3] Acquiring Patience
Imaam Ahmad (d.241H) – rahimahullah – said: "Allah has mentioned sabr (patience) in over ninety places in His Book." (9)
The Prophet sallallahu `alayhi wa sallam said: "The month of Patience, and the three days of every month, are times for fasting." (10)
Ibn `Abdul-Barr (d.464H) – rahimahullah – said: "What is meant by the month of Patience is the month of Ramadan …So fasting is called patience because it restrains the soul from eating drinking, conjugal relations and sexual desires." (11)
He sallallahu `alayhi wa sallam said: "O youths! Whoever amongst you is able to marry, then let him do so; for it restrains the eyes and protects the private parts. But whoever is unable, then let him fast, because it will be a shield for him." (12)
So fasting is a means of learning self-restraint and patience. With patience we are able to strengthen our resolve to worship Allah alone, with sincerity, and also cope with life's ups and downs. So – for example – with patience we are able to perform our Prayers calmly and correctly, without being hasty, and without merely pecking the ground several times! With patience we are able to restrain our souls from greed and stinginess and thus give part of our surplus wealth in Zakaah (obligatory charity). With patience we are able to subdue the soul's ill temperament, and thus endure the ordeal and hardships of Hajj, without losing tempers and behaving badly. Likewise, with patience we are able to stand firm and fight Jihaad against the disbelievers, hypocrites and heretics – withstanding their constant onslaught, without wavering and buckling, without despairing or being complacent, and without becoming hasty and impatient at the first sings of hardship. Allah – the Most High – said: "O Prophet, urge the Believers to fight … So if there are one hundred who are patient, they shall overcome two hundred; and if there be one thousand, they shall overcome two thousand, by the permission of Allah. And Allah is with the patient ones." [Soorah al-Anfaal 8:65-66].
Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled emotions, shouts and hollow slogans, speech that does not strengthen, but rather weakness, and actions that do not build, but rather destroy! So in this month, we should strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with patience – having certainty in the saying of our Messenger sallallahu `alayhi wa sallam: "And know that victory comes with patience, relief with affliction, and ease with hardship." (13)
[4] Cultivating Good Manners
The Prophet sallallahu `alayhi wa sallam said:"Whosoever does not abandon falsehood in speech and action, then Allah the Mighty and Majestic has no need that he should leave his food and drink." (14)
He sallallahu `alayhi wa sallam also said:"Fasting is not merely abstaining from eating and drinking. Rather, it is also abstaining from ignorant and indecent speech. So if anyone abuses or behaves ignorantly with you, then say: I am fasting, I am fasting." (15)
These narrations point towards the importance of truthfulness and good manners. Thus, this blessed month teaches us not only to abstain from food and drink, but to also abstain from such statements and actions that may be the cause of harming people and violating their rights – since the Messenger sallallahu `alayhi wa sallam said whilst describing the true Believer: "A Muslim is one from whom other Muslims are safe from his tongue and his hand." (16) Thus it is upon us as individuals, to examine the shortcomings in our character, and to then seek to improve them – modeling ourselves upon the character of the last of the Prophets and Messengers, and their leader, Muhammad sallallahu `alayhi wa sallam – aspiring also for the excellence which he mentioned in his saying: "I am a guarantor for a house on the outskirts of Paradise for whoever leaves off arguing, even if he is in right; and a house in the center of Paradise for whosoever abandons falsehood, even when joking; and a house in the upper-most of Paradise for whosoever makes his character good." (17) So by shunning oppression, shamelessness, harboring hatred towards Muslims, back-biting, slandering, tale-carrying, and other types of falsehood, we can be saved from nullifying the rewards of our fasting – as Allah's Messenger sallallahu `alayhi wa sallam said: "It may be that a fasting person receives nothing from his fast, except hunger and thirst." (18)
[5] Sensing Muslim Unity
The Prophet sallallahu `alayhi wa sallam said:"Fast when they fast, and break your fast when they break their fast, and sacrifice the day they sacrifice." (19)
Imaam at-Tirmidhee (d. 275H) – rahimahullah – said: "Some of the People of Knowledge explained this hadeeth by saying: Its meaning is to fast and break the fast along with the jamaa`ah and the majority of people." (20)
Thus, in this blessed month we can sense an increased feeling of unity and of being a single Ummah due to our fasting and breaking our fast collectively. We also feel an increased awareness about the state of affairs of the Muslims and of the hardships that they endure, because: "During the fast, a Muslim feels and experiences what his needy and hungry brothers and sisters feel, who are forced to go without food and drink for many many days – as occurs today to many of the Muslims in Africa." (21) Indeed, the unity of the Muslims – and their aiding and assisting one another – is one of the great fundamentals upon which the Religion of Islaam is built, as Allaah – the Most High – said: "And hold fast altogether to the rope of Allaah and do not be divided." [Soorah Aal `Imraan 3:103]. Allaah – the Most High – also said: "The Believers – men and women – and friends and protectors of one another." [Soorah al-Tawbah 9:44]
Shaykhul-Islaam Ibn Taymiyyah (d. 728H) – rahimahullah – said: "The welfare of people will not be complete – neither in this world, nor in the Hereafter – except with ijtima` (collectiveness) , ta`awun (mutual co-operation) , and tanassur (mutual help); mutual co-operation in order to secure benefits, and mutual help in order to ward off harm. It is for this reason that man is said to be social and civil by nature." (22)
Thus we see that Islaam lays great importance in bringing hearts together and encouraging ijtima` (collectiveness) . This is not only reflected in the month of Ramadaan, but also in the other acts of worship as well. So, for example, we have been ordered by the Prophet sallallahu `alayhi wa sallam to pray the five daily Prayers in congregation, and that it has been made twenty-seven times more rewarding than praying it individually. (23) Likewise, this similar collective spirit is demonstrated in the act of Hajj (Pilgrimage) . Even in learning knowledge and studying it, blessings have been placed in collectiveness, as Allah's Messenger sallallahu `alayhi wa sallam said: "No people gather in a house form the houses of Allah, reciting the Book of Allah and studying it amongst themselves, except that tranquility descends upon them, mercy envelops them, the angels surround him, and Allah mentions them to those that are with Him." (24) Likewise, even in our everyday actions such as, eating, Islaam teaches us collectiveness. Thus, when some of the Companions of the Prophet sallallahu `alayhi wa sallam said to him: O Messenger of Allah, we eat but to do not become satisfied. He replied: "Perhaps you eat individually? " They replied: Yes! So he said: "Eat collectively and mention the name of Allah. There will then be blessings for you in it." (25) Indeed, even in the etiquettes of sitting the spirit of collectiveness is demonstrated. So, one day the Prophet sallallahu `alayhi wa sallam came across the Companions who were sitting in separate circles, so he said to them: "Why do I see you sitting separately!" (26) Similarly, Abu Tha`labah al-Khushanee radiallahu `anhu said: Whenever the people used to encamp, they used to split-up into the mountain passes and valleys. So Allah's Messenger sallallahu `alayhi wa sallam said: "Indeed your being split-up in these mountain passes and valleys is from Shaytaan." Thereafter, whenever they used to encamp, they used to keep very close together, to such an extent that it was said: If a cloth were to be spread over them, it would cover them all. (27)
Thus, Ramadaan is a time to increase our sense of unity and brotherhood, and our commitment to Allah and His Religion. And there is no doubt that this sense of unity necessitates that: "We work together as required by Islaam as sincere brothers – not due to hizbiyyah (bigoted party spirit), nor sectarianism – in order to realize that which is of benefit to the Islaamic Ummah and to establish the Islaamic society that every Muslim aspires for – so that the Sharee`ah (Prescribed Law) of Allaah is applied upon His earth." (28) So we must examine ourselves during the Ramadaan and ask: What is my role – and each of us has a role – in helping this precious Ummah to regain its honour, and return to the Ummah its comprehensive unity and strength, and victory that has been promised to it? Likewise, we should reflect upon our character and actions and ask: Are they aiding the process of unity and brotherhood, or are they a harm and a hindrance to it?
So we ask Allah to grant us the ability to change ourselves for the better, during this blessed month, and not to be of those who are prevented from His Mercy and Forgiveness. Indeed He is the One who Hears and He is the One to Respond.
www.islaam.com
Footnotes (summarized) :
1. Al-Bukhaaree and Muslim
2. Saheeh: an-Nisaa'ee, authenticated in al-Albaanee' s Takhreej ul-Mishkaat
3. Ibn al-Mubaarak in Kitaab uz-Zuhd and ibn Abee Shaybah in Kitaab ul-Eemaan
4. Risaalatut-Tabookiy yah of Imam ibn al-Qayyim
5. Hasan: Ahmad, authenticated by al-Albaanee in Saheeh ut-Targheeb
6. Al-Bukhaaree
7. Saheeh: Ahmad and al-Bayhaqeee, authenticated by al-Halabee in Sifat us-Sawmin-Nabee
8. Zaadul Ma`aad of Ibn al Qayyim
9. Related by Ibn al Qayyim in Madaarij us-Saalikeen
10. Ahmad and an-Nasaa'ee, authenticated by al-Albaanee in Irwaa al-Ghaleel
11. At-Tamheed of Al Haafidh ibn Abdul Barr
12. Al-Bukhaaree and Muslim
13. Saheeh: Ahmad, at-Tabaraanee in al-Kabeer, authenticated by al-Hilaalee in as-Sabrul Jameel
14. Al-Bukhaaree
15. Saheeh: Ibn Khuzaymah and al-Haakim, who authenticated it.
16. Al-Bukhaaree and Muslim
17. Saheeh: Abu Daawood and al-Bayhaqee, authenticated by al-Albaanee in as-Saheehah
18. Saheeh: Ahmad and ibn Maajah, authenticated in Saheeh ut-Targheeb
19. At-Tirmidhee, authenticated by al-Albaanee in as-Saheehah
20. Jaami`ut-Tirmidhee
21. From the words of Shaykh Bin Baaz, as occurs in Majmoo` al-Fataawaa wa Maqaalat Mutanawwi`ah
22. Al-Hisbah fil-Islaam of Ibn Taymiyyah
23. Al-Bukhaaree and Muslim
24. Muslim
25. Hasan: Abu Daawood, authenticated by al-Haafidh al-`Iraaqee in Takhreejul-Ihyaa
26. Muslim
27. Saheeh: Abu Daawood and Ibn Hibbaan, authenticated by al-Albaanee in Takhreej ul-Mishkaat
28. Suaalu wa Jawaabu Hawla Fiqhil-Waaqi` of Sh. Al-Albaanee
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