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What is Sadaqah?

Sadaqah - Giving in Charity
By Imam Ghazaali (R.A.H)

SADAQAH (giving in charity) is a deed designed to eliminate the spiritual malady of miserliness. But because the heart of the giver is not immune from show and insincerity, it has been emphasized that Sadaqah should always be given secretly. Certainly, Riyaa (show) and miserliness art both very destructive diseases and Sadaqah that is rendered secretly is a powerful remedy to them.

In the grave, Riyaa assumes the form of a snake and miserliness takes the appearance of a scorpion and both are set on the sinner to inflict torture and pain. Thus, one who desists from spending in the Path of Allah out of miserliness has, in reality, incurred the punishment of scorpions and one who spends, but with insincerity, has, in fact opted for the punishment of snakes.

SADAQAH SHOULD NOT BE CONSIDERED A FAVOUR

If is quite common to feel that one is rendering a favour on which one confers a Sadaqah. This is an absolutely erroneous concept and should be dispelled. At times it is difficult to ascertain the presence of such malady in one's heart. This can be achieved by carefully observing the condition of the heart after having given Sadaqah. For instance, if you expected an expression of gratitude in return of your Sadaqah, or subsequent to your Sadaqah, the recipient showed disrespect to you or maltreated you and this infuriated you, then this evidently explains that the Sadaqah had been by you as a favour.

A CURE FOR THE ABOVE MALADY

A simple technique to eradicate such disease is to regard the needy as your benefactor, for he has become the cause of absolving you from your obligation and replacing the evil disease of miserliness with generosity.

Because Zakah and Sadaqah have been imposed to root out the undesirable malady of miserliness, the Holy Prophet (SallAllahu Alayhi Wasallam), considering the object of its imposition would never bring the money of such funds into personal use. He would explain that this is the dirt of (people's) wealth. Hence the Muslim who has become instrumental in washing away the dirt accumulated in your wealth has rendered you a favour and not vice versa.

What will your conception be of a surgeon who wishes to operate free of charge? People pay large amounts of money to get their physical ailments removed. Why then are we not grateful to those who remove our spiritual diseases without even charging us a single penny. Moreover, the physical ailments are of a transient nature and will at the most, result in death, whereas the spiritual ones have far reaching effects that will accompany the person in the Afterlife too.

Because Zakah and Sadaqah play a chief role in fulfilling the needs of the poor and eliminating starvation from the world, this is also regarded as a pillar of Islam.

To facilitate the giving of Zakah and Sadaqah. Allah has firstly ordered the creation to love Him and then made the act of giving in charity a yardstick to measure the extent of love in the hearts of those who claim to do so. To demonstrate this love, believers are commanded to spend in the Path of Allah and thereby distinguish themselves from the false claimants of love.

If a human can sacrifice his entire possession for the petty love of another then sacrificing a small proportion of wealth for the Creator should not be felt as a burden. In fact, a Muslim should be prepared to give away all his possessions.

THOSE WHO DO SPEND IN THE PATH OF ALLAH CAN BE DIVIDED INTO THREE CATEGORIES

The ones who belong to The highest are those who give away, whole heartedly everything they possess thus proving true their claim of love. Abu Bakr Siddeeq (ra) held this rank, which, on one occasion had brought every content of his house before the Messenger of Allah[SallAllahu Alayhi Wasallam. And when asked, '"What have you left for yourself?" replied, "Allah and His Messenger (SallAllahu Alayhi Wasallam) " On this occasion Umar (ra) had also brought his belongings and in reply to the same question said, "I have left as much as I brought." Upon hearing the answers of both, the Prophet (SallAllahu Alayhi Wasallam) said (addressing the two), "Your ranks are evident from your replies."

The second category consists of those who, although fail to give away their entire possession, neither spend unnecessarily on other avenues such as personal pursuits. Their spending is not unrestricted and liberal at all times like the first group; rather, they will wait for situations and needs to arise and when they do their generosity will know no bounds. They will spend as much as they are capable of spending. Much of the money they have accumulated stays with them awaiting opportunities for them to spend in the Cause of Allah.

The lowest category comprises those Muslims who suffice on paying their annual due. They will neither decrease in that nor increase. The ranks of the above mentioned categories and the degree of their love for Allah can easily be assessed by their conditions, i.e. how much and how frequently they spend.

You should endeavour to reach the highest of these categories. If not possible, you should at least avoid being classed amongst the lowest. To achieve this, apart from the obligatory acts, you will need to spend a little everyday. This will allow you to reach the lower stages of the second category, rising above the category of the miserly ones.

Muslims who are poor and unable to spend should not be disheartened by their inability, as the achievements of the rewards of Sadaqah are not only confined to giving in charity and helping the poor. They can be attained by other deeds as well. Any good deed, no matter how small, will earn them an equivalent reward. Some of these are mentioned below:

--To visit the sick.
--To attend a funeral.
--To assist someone in times of need, such as helping a labourer carry some
of his weight or interceding on someone's behalf.
--To say a good word, such as consoling the grief stricken, or encouraging
a despairing one.

These are all known as acts of Sadaqah and one does not have to be wealthy to accomplish them.

THE WISDOM BEHIND SPENDING SECRETLY

As mentioned before, it is important that when you spend, you should do so quietly and not publicly. A Hadith in this regard states. "To spend secretly in the Path of Allah extinguishes the Anger of Allah." On another occasion, it has been mentioned, "One who spends with the right hand such that it even goes unnoticed by the left (i.e. he exercises extreme sincerity) shall be resurrected among the seven categories of people who will be under the shade of the Throne of Allah on a day when there shall be no shade except that one."

But that should not mean that you wait for the heart to reach that stage in order to spend, for this is clearly a deception from Shaytaan. You should continue to spend, regardless of the conditions of your heart and eventually you will reach your goal and be able to give wholeheartedly. Until then, Allah will reward you abundantly for overcoming your desires of withholding the money.

Secondly, spend the best of your possessions in the Path of Allah. Would it not be inappropriate to give something to Allah which you yourself dislike? As explained earlier, such spending has been designed to gauge one's love for the Creator. Hence your selection of wealth will determine the intensity of your love for Him. Thirdly, you should spend wholeheartedly. With respect to this a Hadith states, "(The reward of spending) one Dirham can exceed (the reward of) one hundred thousand Dirhams;" i.e. the reward of one who spends wholeheartedly and unrestrictedly will be multiplied manifold in contrast to one who does not do so.

Fourthly, the avenues of spending should also be thoughtfully and carefully chosen. In giving Sadaqah, preference should be given to one who has noble spiritual qualities over one who does not. If all the good qualities are not found in a single person then even the possessor of a single quality will be deserving of your Sadaqah. However, piety and Deeni knowledge should be given preference above all else. For only a pious and an 'Aalim (Islamic scholar) will fulfil the prime objective of the provisions gifted by Allah.

They are the ones who live on this earth solely to make preparations for the Hereafter and consider this mortal world to be only a rest house wherefrom the souls will very soon depart. Hence such persons can surely be expected to utilize your Sadaqah in the correct avenues.

The Holy Prophet (SallAllahu Alayhi Wasallam) has said, "Feed the pious people."

Quranic Text Regarding Sadaqah

"The believers ... are steadfast in prayers, and in whose wealth there is a right acknowledged, for the poor and the destitute". (Qur'an 70:22-24).

“That which you give in usury for increase through the property of (other) people, will have no increase with Allah: but that which you give for charity, seeking the Countenance of Allah, (will increase); it is those who will get a recompense multiplied.” (Qur'an, 30:39)

“Only those who believe in Our Signs, who when they are recited to them fall down in adoration, and celebrate the praises of their Rabb (only God and Sustainer), nor are they (ever) puffed up with pride. They forsake their beds of sleep, the while they call on their Rabb (only God and Sustainer), in Fear and Hope. And they spend (in charity) out of the sustenance which We have bestowed on them. Now no person knows what delights of the eye are kept hidden (in reserve) for them -- as a reward for their (good) Deeds. Is then the man who believes no better than the man who is rebellious and wicked? Not equal are they. For those who believe and do righteous deeds are Gardens as hospitable Homes, for their (good) deeds.” (Qur'an, 32:15-19)

“The likeness of those who spend for Allah’s sake is as the likeness of a grain of corn, it grows seven ears every single ear has a hundred grains, and Allah multiplies (increases the reward of) for whom He wills, and Allah is sufficient for His creatures’ needs, All-Knower).” (Qur’an, 2:261)

"For Muslim men and women, for believing men and women for devout men and women for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah’s remembrance for them has Allah prepared forgiveness and great reward." (Qur’an, 33:35)

“Those who (in charity) spend of their goods by night and by day, in secret and in public have their reward with their Rabb (only God and Sustainer). On them shall be no fear nor shall they grieve.” (Qur'an, 2:274)

Hadith Regarding Sadaqah

The Holy Prophet (SallAllahu Alayhi Wasallam) has said: 'Your smile for your brother is Sadaqah. Your removal of stones, thorns or bones from the paths of people is Sadaqah. Your guidance of a person who is lost is Sadaqah.' (Bukhari)

Abu Hurairah (RA) reported Allah’s Messenger (SallAllahu Alayhi Wasallam) as saying: “Charity does not in any way decrease the wealth and the servant who forgives, Allah adds to his respect; and the one who shows humility, Allah elevates him in the estimation (of the people).” (Muslim)

Abu Hurairah (RA) narrated that the Prophet (SallAllahu Alayhi Wasallam) said, "The example of a miser and the one who gives in charity, is like the example of two men wearing iron cloaks so tightly that their arms are raised forcibly towards their collar-bones. So, whenever a charitable person wants to give in charity, his cloak spreads over his body so much so that it wipes out his traces. But whenever the miser wants to give in charity, the rings (of the iron cloak) come closer to each other and press over his body and his hands get connected to his collar-bones. Abu Huraira heard the Prophet (SallAllahu Alayhi Wasallam) saying, "The miser then tries to widen it but in vain." (Bukhari)

Qais ibn Abu Hazim narrated that.... Allah’s Messenger (SallAllahu Alayhi Wasallam) said, “A Muslim is rewarded (in the Hereafter) for whatever he spends except for something that he spends on building.” (Bukhari)

Mu'aadh bin Jabal (RA) related from the Prophet (SallAllahu Alayhi Wasallam) “Sadaqah extinguishes sin as water extinguishes fire.” (Ahmad, Tirmidhi)

Abu Hurairah (RA) narrated that the Prophet (SallAllahu Alayhi Wasallam) said, “Every day two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends in Your cause’, and the other (angel) says, 'O Allah! Destroy every miser.’” (Bukhari)

The Holy Prophet (SallAllahu Alayhi Wasallam) has said: 'A Muslim does not plant, or sow anything from which a person, animal or anything eats but it is considered as Sadaqah from him.' (Bukhari)

The Prophet (Peace be upon him) has said:: “To smile in the company of your brother is charity. To command to do good deeds and to prevent others from doing evil is charity. To guide a person in a place where he can not get astray is charity. To remove troublesome things like thorns and bones from the road is charity. To pour water from your jug into the jug of your brother is charity. To guide a person with defective vision is charity for you.” (Bukhari)

The Prophet (SallAllahu Alayhi Wasallam) also said: “The believer's shade on the Day of Resurrection will be his Sadaqah.” (Ahmad)

Abu Dharr (RA) narrated that... Allah’s Messenger (SallAllahu Alayhi Wasallam) said, “Those who have much wealth (in this world) will be the least rewarded (in the Hereafter) except those who do like this and like this (i.e., spend their money in charity).” (Bukhari)

Abu Hurairah (RA) narrated that Allah’s Messenger (SallAllahu Alayhi Wasallam) said: “Verily what a believer continues to receive (in the form of reward) for his action and his virtues after his death is the knowledge which he acquired and then disseminated; the pious son that he left behind him; or a copy of the Qur’an which he left as a legacy; or the mosques that he had built; or the inn that he had built for the wayfarers; or the canal that he caused to flow, or a sadaqah which he gave out of his property in the state when he was healthy and alive. (These are the acts of goodness the reward of which) reaches him even after his death.” (Tirmidhi, Ibn Maja and Bayhaqi)

Abu Musa narrated that the Prophet (SallAllahu Alayhi Wasallam) said, “Every Muslim has to give in sadaqah (charity).” The people asked, “O Allah’s Messenger (SAW)! If someone has nothing to give, what will he do?” He said, “He should work with his hands and benefit himself and also give in charity (from what he earns).” The people further asked, “If he cannot do even that?” He replied, “Then he should help the needy who appeal for help.” Then the people asked, “If he cannot do that?” He replied, “Then he should perform all that is good and keep away from all that is evil and this will be regarded as charitable deeds.” (Bukhari)

Abu Bakr As-Siddiq (RA) narrated that Allah’s Messenger (SallAllahu Alayhi Wasallam) said, “A crafty one, a miser, and one who keeps reminding people of what he has given, will not enter Paradise.” (Tirmidhi)

Abu Hurairah narrated that “Abu Dharr said to the Messenger of Allah, ‘The wealthy people have all the rewards; they pray as we pray; they fast as we fast; and they have surplus wealth which they give in charity; but we have no wealth which we may give in charity.’ Allah’s Messenger (SAW) said: ‘Abu Dharr, should I not teach you phrases by which you acquire the rank of those who excel you? No one can acquire your rank except one who acts like you.’ He said, Why not, Allah’s Messenger (SallAllahu Alayhi Wasallam)? He said: ‘Exalt Allah, say: "Allahu Akbar" (Allah is Most Great) after each prayer thirty-three times; and praise Him say: "AlhamduLillah" (Praise be to Allah) thirty-three times; and glorify Him say: "Subhan Allah" (Glory be to Allah) thirty-three times; and end it by saying, "La ilâha illAllâhu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyi wa yomeetu wa Huwa ‘ala kulli shai’in Qadeer." ( There is no god but Allah alone, He has no partner, to Him belongs the Kingdom, to Him praise is due and He has power over everything.) Your sins will be forgiven, even if they are like the foam of the sea.’” (Abu Dawud)

The Prophet (SallAllahu Alayhi Wasallam) has said: "Sadaqah (charity) does not decrease wealth." (Muslim)

» posted by MUSLIMAH_119 on 25th September 2008 - 0 comments

When is Laylat al-Qadar?

The Prophet Muhammad (SallAllahu Alayhi Wasallam) said, “Whoever prays on Laylat al-Qadr out of faith and sincerity, shall have all their past sins forgiven.” [Bukhari and Muslim, from Abu Hurayra (Allah be pleased with him)]

The Prophet (SallAllahu Alayhi Wasallam) also said, “Seek it in the last ten days, on the odd nights.” [Bukhari and Muslim from Abu Sa`id al-Khudri (Allah be pleased with him)]

The scholars affirm that it is the best of nights, [al-Fatawa al-Hindiyya, quoting Mi`raj al-Diraya, 1.216] because of Allah Most High’s words, “Lo! We revealed it on the Night of Power.

Ah, what will convey unto thee what the Night of Power is!

The Night of Power is better than a thousand months.

The angels and the Spirit [Jibril] descend therein, by the permission of their Lord, will all decrees. (That night is) Peace until the rising of the dawn.” Qur’an, Surat al-Qadr: 97

Imam Nawawi and others explain that ‘The Night of Power is better than a thousand months,’ means that it is better than a thousand months without it.

Given the tremendousness of this night, it is recommended to seek this night, and to worship Allah in it, with prayer, supplication (du`a), remembrance (dhikr), and other actions. [Ibn Abidin, Radd al-Muhtar, quoting Mi`raj al-Diraya, and Nawawi, al-Majmu`]
Because obligatory acts are more beloved to Allah than supererogatory ones, the most important thing for men is to pray both Isha and Fajr at the mosque.

When is it?

There is great difference of opinion about this, because it is of the matters whose certain knowledge has been lifted by Allah Most High from this Ummah, for the wisdom that people strive to seek it:

In general, it is agreed that it is most likely to be in the last ten nights of Ramadan, with the odd nights being more likely. Of the odd nights, the night of the 27th (which is the night before the 27th of Ramadan, for the Islamic day starts with nightfall) is most likely. Imam Shafi`i said that it is most likely to be the 21st, then the 23rd, then the 27th. Imam Nawawi followed the position of Imam Muzani and Imam Ibn Khuzayma that it moves around within the last ten nights. [Nawawi, al-Majmu` Sharh al-Muhadhdhab, 6.488]

However, it could be outside the last ten nights within Ramadan. It may even be outside Ramadan according to both early and late scholars. This has been transmitted from many of the Companions of the Prophet (Allah bless him & give him peace), including Ibn Mas`ud (Allah be pleased with him). It is one of the reported positions of Imam Abu Hanifa, and also of many of the great knowers of Allah, including Ibn Arabi (whose position is quoted by Ibn Abidin with support), Abu’l Hasan al-Shadhili, Sha`rani, and many others.

May Allah give us the success of following in the footsteps of the inheritors of the Prophet (SallAllahu Alayhi Wasallam), outwardly and inwardly, and may He make us of those whom He loves.

This is one of the many reasons why one should strive to establish the night vigil prayer (tahajjud), daily.

Explanation:

It has been reported that, “Once the last ten [days of Ramadan] started, the Messenger of Allah (blessings and peace be upon him, his family, and companions) used to spend the nights in worship, wake his family, strive, and tighten his belt.” [Bukhari and Muslim] Tighten his belt refers to determination.

The established position of Abu Hanifa and his two main companions, Abu Yusuf and Muhammad ibn al-Hasan (Allah have mercy on them) is that it is specific to Ramadan. Abu Hanifa said that it is not a fixed day but, rather, it moves around in the month. [Ibn Abidin, Radd al-Muhtar, from al-Bahr and al-Kafi] As for the hadiths about it being the night of the 27th, Ibn Abidin mentions that Abu Hanifa explained them as meaning a particular year.

Ibn Abidin quotes Ibn Nujaym’s Bahr al-Ra’iq that this is one transmitted position of Abu Hanifa. Another, mentioned in Qadikhan’s Fatawa al-Khaniyya, one of the most important works for fatwa in the school, is that the famous transmission from Imam Abu Hanifa is that it moves around the entire year; it could be in Ramadan, and it could be in another month.

Ibn Abidin said,

“This is supported by what the Master of the Knowers of Allah Sayyidi Muhyi al-Din Ibn Arabi mentioned in his Futuhat al-Makkiyya,

‘People differed about Laylat al-Qadr. Some said it moves around the entire year. This is my position, for I have seen it in the month of Sha`ban, and in Rabi`, and in Ramadan. I have seen it most, though, in the month of Ramadan, and, specifically, in the last nights. I saw it once in the second third of Ramadan, on an even night, and once on an odd night. Therefore, I am certain that it moves around the entire year, on both odd and even nights.’

And there are many opinions regarding this, which reach 46 different positions.” [Ibn Abidin, Radd al-Muhtar]

This is reported to be the position of Ibn Mas`ud (Allah be pleased with him) and other great Companions. [As mentioned by Bututi in his Kashshaf al-Qina`, and others; for the many narrations from the Companions and Followers about Laylat al-Qadr, see Ibn Abi Shayba’s Musannaf]

Imam al-Nafrawi al-Maliki mentions in his al-Fawakih al-Dawani fi Sharh Risalat Ibn Abi Zayd al-Qayrawani that the position of Imam Malik, Imam Shafi`i and Imam Ahmad, and the majority of the scholars is that Laylat al-Qadr is not a specific night. Rather, it moves around.

Imam Sarakhsi mentions in his Mabsut, a 30-volume masterpiece of Hanafi legal reasoning, proofs, and comparative fiqh that was mainly authored by dictation to students while unjustly imprisoned in a pot well, that the position of most of the Companions (Allah be pleased with him) was that it is on the night of the 27th. (3.127) This understood, others explain, to mean that its most likely night is the night of the 27th of Ramadan. [As in Ruhaybani’s Matalib Uli’n Nuha Sharh Ghayat al-Muntaha 2.225 in Hanbali fiqh]

taken from http://qa.sunnipath.com/issue_view.asp?HD=1&ID=336&CATE=6

» posted by MUSLIMAH_119 on 24th September 2008 - 0 comments

The status of Women in Qur’an and Sunnah:

According to the Holy Qur’an, man and woman are two units of a pair. When both are taken independent of each other, there are certain obvious vacuums in the mental, physical and emotional personalities of each. God has created the two in such a way that they complement each other in different ways, so that these vacuums are removed and in order that man and wife may live a blissful life together.

However, as far as a Muslim’s relationship with Allah Almighty is concerned, there is no difference between man or women. Both are promised the same reward for their good conduct, and the same punishment for wrong doings. The Holy Qur’an says:

“And for women are rights over men similar to those of men over women.” (2:226)

The Qur'an, in addressing the believers, often uses the expression, ‘believing men and women' to emphasize the equality of men and women in regard to their respective duties, rights, virtues and merits. It says:

“For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward.” (33:35)

The Qur'an says that women have souls in exactly the same way as men and will enter Paradise if they do good:

Enter into Paradise, you and your wives, with delight. (43:70)

Who so does that which is right, and believes, whether male or female, him or her will We quicken to happy life. (16:97)

Considering the fact that before the advent of Islam the Pagan Arabs used to bury their female children alive, make women dance naked in the vicinity of the Ka'ba during their annual fairs, and treat women as mere chattels and objects of sexual pleasure possessing no rights or position whatsoever, these teachings of the Noble Qur'an were revolutionary. Unlike other religions, which regarded women as being possessed of inherent sin and wickedness and men as being possessed of inherent virtue and nobility, Islam regards men and women as being of the same essence created from a single soul. The Qur'an declares:

O mankind! Reverence your Guardian-Lord, who created you from a single person, created, of like nature, his mate, and from this pair scattered (like seeds) countless men and women. Reverence Allah, through Whom you demand your mutual (rights), and reverence the wombs (that bore you); for Allah ever watches over you. (4:1)

The Prophet of Islam (peace be upon him) said, "Women are the twin halves of men." The Qur'an emphasizes the essential unity of men and women in a most beautiful simile:

They (your wives) are your garment and you are a garment for them. (2:187)

Just as a garment hides our nakedness, so do husband and wife, by entering into the relationship of marriage, secure each other's chastity. The garment gives comfort to the body; so does the husband find comfort in his wife's company and she in his. "The garment is the grace, the beauty, the embellishment of the body, so too are wives to their husbands as their husbands are to them." Islam does not consider woman an instrument of the Devil, but rather the Qur'an calls her ‘muhsana’ - a fortress against Satan because a good woman, by marrying a man, helps him keep to the path of rectitude in his life. It is for this reason that marriage was considered by the Prophet Muhammad (peace be upon him) as a most virtuous act. He said: "When a man marries, he has completed one half of his religion." He enjoined matrimony on Muslims by saying: "Marriage is part of my way and whoever keeps away from my way is not from me (i.e. is not my follower)." The Qur'an has given the raison detre of marriage in the following words:

And among His signs is this, that He has created for you mates from among yourselves, that you may dwell in tranquillity with them; and He has put love and mercy between you. Verily in that are signs for those who reflect. (30:21)

The Prophet Muhammad (peace be upon him) was full of praise for virtuous and chaste women. He said:

"The world and all things in the world are precious but the most precious thing in the world is a virtuous woman. He once told the future Khalif, 'Umar: "Shall I not inform you about the best treasure a man can hoard? It is a virtuous wife who pleases him whenever he looks towards her, and who guards herself when he is absent from her."

On other occasions the Prophet said:

"The best property a man can have is a remembering tongue (about Allah), a grateful heart and a believing wife who helps him in his faith." And again: "The world, the whole of it, is a commodity and the best of the commodities of the world is a virtuous wife."

Before the advent of Islam women were often treated worse than animals. The Prophet wanted to put a stop to all cruelties to women. He preached kindness towards them. He told the Muslims: "Fear Allah in respect of women." And: "The best of you are they who behave best to their wives." And: "A Muslim must not hate his wife, and if he be displeased with one bad quality in her, let him be pleased with one that is good." And: "The more civil and kind a Muslim is to his wife, the more perfect in faith he is."

The Prophet (peace be upon him) was most emphatic in enjoining upon Muslims to be kind to their women when he delivered his famous khutba on the Mount of Mercy at Arafat in the presence of one hundred and twenty-four thousand of his Companions who had gathered there for the Hajj al-Wada (Farewell Pilgrimage). In it he ordered those present, and through them all those Muslims who were to come later, to be respectful and kind towards women. He said:

"Fear Allah regarding women. Verily you have married them with the trust of Allah, and made their bodies lawful with the word of Allah. You have got (rights) over them, and they have got (rights) over you in respect of their food and clothing according to your means."

To summarise, the Shari'ah, therefore, regards women as the spiritual and intellectual equals of men. The main distinction it makes between them is in the physical realm based on the equitable principle of fair division of labour. It allots the more strenuous work to the man and makes him responsible for the maintenance of the family. It allots the work of managing the home and the upbringing and training of children to the woman, work which has the greatest importance in the task of building a healthy and prosperous society, for the Prophet (peace be upon him) did state:

“The lap of the mother is the first university for a child.”

The Holy Grand Sheikh, Hazrat Khwaja Sufi Mohammed Aslam Saheb (RA), who is currently resting in the Gardens of Darbar-e-Alia Shadpur Sharif-Jehlum, Pakistan,[May Allah have mercy on his blessed soul Aameen] frequently used an analogy regarding the relationship between man and wife. His Excellency referred to a married couple as a motor vehicle, travelling on the journey of Sirat-ul-Mustakeem. Each sex representing a pair of wheels and the petrol, or drive of the vehicle being the love of Islam. If any of the wheels is unable to function efficiently, then the journey will no doubt be hindered and no matter how much fuel is put into the vehicle, it will not be able to proceed with the journey. Should all the wheels function efficiently, however, the ultimately destination, which is to endure the presence of Allah Almighty will, insha'Allah, be reached.

» posted by MUSLIMAH_119 on 24th September 2008 - 0 comments

Taqwa is for Everyone

Assalaamu alyakum wa RahmatULLAHI wa Barakatahu,

I pray you are all in the best of health and imaan Aameen

I came across this article and just wanted to share it with you, as Taqwa does play a significant part in us gaining closeness to Our Creator Allah Subhana Wa Ta'ala

"O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, so that you may develop taqwa." [Al-Baqarah, 2:183]

This verse makes two statements. First, fasting is for everyone. Second, the purpose of fasting is to develop taqwa. It should be obvious then, that taqwa is for everyone!

In other words, taqwa (God consciousness, fear of Allah, righteousness) is not required just of a select group of religious people who would then be called muttaqeen (possessors of taqwa). Rather, every believer has to become muttaqi for the success in the hereafter is only for the muttaqeen.

A Hindu may say that certain injunctions of his religion (for example not eating meat) do not apply to him because he is not a Brahmin. So can a Buddhist or a Christian. As Britannica notes, Hinduism, Buddhism, and Christianity (especially the Roman Catholic and Eastern Orthodox branches), among others, stress, "separation, even polarization, between the life of the person who has a sacred vocation and that of the ordinary man." Not Islam. Islam eliminates that polarization. A Muslim cannot say "I don't have to do this or that because I am just an ordinary Muslim. I am not a muttaqi."

The point is emphasized heavily in the Qur'an, where the word taqwa and its variations have been used 151 times. It commands:

"O ye who believe! Have taqwa of Allah and let every soul look to what provision he has sent forth for the morrow." [Al-Hashar, 59:18].

It asks us to choose between taqwa and its absence by presenting a very moving example:

"Which then is best? He that lays his foundation on taqwa of Allah and His Pleasure? Or he that lays his foundation on an undermined sand-cliff ready to crumble to pieces? And it does crumble to pieces with him, into the fire of Hell." [Tauba 9:109].

It reminds us that the eternal bliss is only for the muttaqeen:

"Be quick in the race for forgiveness from your Lord and for a Garden whose width is that of the whole of the heavens and the earth, prepared for the muttaqeen."[Aal-e-Imran, 3:133]

Of course in every race some people get ahead while others lag behind. So with the race for taqwa. Obviously some people will develop more taqwa than others.

Though taqwa is also a state of the heart [Al-Hajj, 22:32], and we cannot judge the taqwa of others, many aspects of taqwa have a reflection in our behavior. So it is natural and normal for us to recognize the differences in achievement of those in the race. But those of us lagging behind cannot pretend that we are not in the race at all. For there is no other race!

We are all in it together. The rich and the poor, the educated and the un-educated, the leader and the follower, the writer and the reader, the preacher and the listener, the ruler and the ruled, the old and the young, the man and the woman, all must develop taqwa.

The most honored, in the sight of Allah, is the believer with the mosttaqwa [Hujurat, 49:13].

The Islamic society is a taqwa- conscious society, conferring its highest respects on those considered to be highest in taqwa. Without it the best achievements in other areas of life mean nothing.

While all this is obvious in principle, in practice many of us seem to have accepted the idea that muttaqeen are a separate class of people, different from the rest of us, the ordinary Muslims. This has been a very devastating import from Christianity and Hinduism. While Islamic Shariah has been one integral entity, this devious mechanism has allowed us to develop our own individual Shariahs by picking and choosing from the Shariah what we might think is appropriate for the "ordinary Muslim." Such reasoning provides a ready-made justification for our sins, shortcomings, and weaknesses. All of them end with: "After all I am not a muttaqi." Brother, is that a humble statement about achievements or a self-delusion about goals?

The flip side of taqwa is sin. And the mentality that made taqwa the burden of a small group of religious people has also imported another term into contemporary Islamic discourse: self-righteousness. These days this seems to be the most potent weapon of anyone being challenged for introducing a deviation in Shariah. Those challenging must be self-righteous. A most despised species!

Qur'an does prohibit us from making claims of self-purity.

"Hold not yourself purified. He knows best who has taqwa." [Al-Najm, 53:32].

Being a major sin as it is, one has to be extremely careful in blaming others for committing it, simply because they are challenging what they consider as munkar or evil. Qur'an does mention the use of that allegation in history.

When Prophet Lut (Alayhi-salam) admonished his nation for indulging in the abomination of homosexuality, they fought back by blaming the Prophet to be self-righteous. [Al-Namal 27:56].

Once Qadi Ibn Abi Lailah refused to accept the testimony of Imam Abu Hanifa in a case because of an incident. The previous day both were walking together when they passed by some women who had been singing. The women stopped as they saw them. As they passed by them, Imam Abu Hanifa said: "Good," meaning it was good that they had stopped. But Qadi Ibn Abi Lailah thought that Abu Hanifa had praised their singing and on that basis declared him a fasiq and therefore unfit as a witness. Here was one of the greatest jurists, scholars, and a very pious person being publicly declared as a fasiq. One can imagine some of today's intellectuals having a field day by bringing the counter charge of self-righteousness against the Qadi. But what did Imam Abu Hanifa do? He simply explained his comments and was allowed to proceed with the testimony. It is hardly an isolated incident. In Islamic history we do not find anyone resorting to the charge of self-righteousness against his opponents.

Why? The charge comes from a universe where polarization between the religious and the ordinary lives is stressed, for it is possible that some will falsely claim to be adhering to a higher standard and therefore be guilty of self-righteousness. In Islam there is only one Shariah and one scale for righteousness for everyone.

Taken from http://www.albalagh.net

» posted by MUSLIMAH_119 on 23rd September 2008 - 0 comments