Article Surah 92 · Ayah 5
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Explanation of the meaning of Surah Al Lail Verse 5 -
5) As for the one who gives (in charity) and fears Allah
The word aataa means to give abundantly and is also the word used by Allah (swt)
in the Quran when he gives his messenger (saw) Al Kawthar, (O Prophet,) surely
We have given to you Al-Kauthar (Al Kauthar 108:1). This word carries in it the
meaning of giving in response to something but giving far and beyond that which
was expected. So Allah (swt) is speaking about the one who gave a lot and more
than was required. In line with the theme of this surah Allah (swt) does not spell
out what or to whom this person gives as the precedent has been established in
other surahs. In surah Al Balad the precedent was already established (verses 13-
17) on where you should spend your money. So here it suffices to just say he gave
a lot.
The word taqwa literally means to save yourself from harm or from the
consequences of evil and is also used in the context of saving yourself from the fire
on the Day of Judgement, So guard yourself against the fire (Al Baqarah 2:24
excerpt). Although taqwa is sometimes translated as fear there is a fundamental
difference to a word like khawf which also means fear. Taqwa in addition to the
fear of something is to also take an action as a result of that fear and the fear of
falling into trouble. For example, khawf would be used for someone frightened by
a loud noise whereas taqwa would result in a person taking cover as a consequence
of his fear of the loud sound. The one who usually gives charity feels good about
themselves, confident that they have secured their place in Jannah. However, the
person described in this verse is scared even after giving charity. Also, some
people have taqwa but they do not give in charity. A Muslim should have both,
taqwa and generosity.
Sometimes a person can give charity for the wrong reasons such as when they try
to compensate for their wrong deeds i.e. someone who sells alcohol gives a lot of
money to the masjid out of guilt but still does not want to get rid of the store. This
person gives in charity but does not fear the consequences of his actions as he does
not stop his haram actions. However, the believer fears whether his actions will be
accepted after giving in charity. This sequence of giving and then feeling afraid
also happens in surah Al Insaan, We feed you for Allahs face (wajh), we do not
want any reward or thanks, we fear from our Master a day which will make the
faces frown (Al Insaan 76:9-10). These people gave charity not to see a smile on
the face of the recipient but rather to see their Lord pleased with their efforts. Allah
(swt) is talking about the person who exhausted his wealth in all kinds of good,
constantly searching for good causes, afraid of being cheap and fully cognisant of
the fact that the money we have is not really ours. This person was afraid he might
start thinking it was his own money and so he gives without even thinking about it
or how much he can afford to give, afraid of being cheap and miserly in the sight
of Allah (swt).
In contrast though is the person constantly looking for good places to invest his
money such that he reaps the rewards in the dunya. Imagine if such a person did
this for the sake of Allah (swt) and invested his money in all types of good; in
helping the orphan, the oppressed, the Muslim prisoner etc. The fruits of all this
would amaze him on Judgement Day. The weaker your trust in Allah (swt), the
less you give and the stronger your faith the more you give. Money can make us
think that we are in charge and psychologically we can start to think that we are the
owners of the money in our possession, greedy like children claiming that it
belongs to us alone, and it can lead a person to think that he is fully independent
and free of all need.
Who is it that would loan Allah a goodly loan so He may multiply it for him many
times over? And it is Allah who withholds and grants abundance, and to Him you
will be returned (Al Baqarah 2:245)
Sequentially, you would expect a person to fear before he gives, however, in this
verse the charity comes before the fear. This is a style of this surah whereby Allah
(swt) gives the conclusion and the fruits before the root and in this case it serves to
exhibit the amazing emotions of the charitable person. Similarly, in verse thirteen
the conclusion is the life of the akhirah and is mentioned before the life of the
dunya which is the root.
Plentiful Charity-way of our pious predecessors
In the Name of Allâh, the Most Beneficent, the Most Merciful
Shaykh Ahmed Fareed
From the morals and manners of the Salaf was that they would practice abundant
charity with ah that was beyond their needs, day and night, secretly and openly.
Whoever did not have food or wealth to spend, they would be charitable by sparing
the people their harms and by bearing the harms of others.
Allaah the Most High said, "Those who spend their wealth by night and day, in
secret and in public, shall have their reward with their Lord. On them shall be no
fear nor shall they grieve." [Sooratul-Baqarah (2):274] He also said, "You shall not
attain piety (birr) until you spend out of that which you love. Whatever good you
spend Allaah knows well." [Soorah Aali-'lmraan (3):92]
'Abdul-'Azeez ibn 'Umair (rahimahullaah), said, "Salaat will reach you half the
road, fasting lets you reach the door of the king, and charity allows you to enter
into the king's company." He also used to say, "Wealth to us are deposits for
generosity."
Their manners was to smile cheerfully at the face of the beggar and not to suspect
him. They would always think that he only begged out of dire need.
Sufyaan ath-Thawri (rahimahullaah), used to be overjoyed if he saw beggar at his
door saying, "Welcome to the one who has come wash my sins."
Fudhayl ibn 'Iyaad (rahimahullah), said, "Beggars are such good people! They
carry our provision to the Afterlife without pay me until they place it on the scale
in front of Allaah the Most High."
Courtesy Of: Islaam.com.
Characteristics of those with Taqwa (Fear of Allah) -
In the Name of Allâh, the Most Beneficent, the Most Merciful
The first matter that it befits him to employ is Taqwa of Allah secretly and openly,
by exercising caution (wara) with regards to the sources of his food, drink, dress
and earnings. He is perceptive about his time and the corruptions of its people that
he may beware of them regarding his religion. He concentrates on his own
situation, having the aspiration to reform whatever is corrupt in his affairs,
guarding his tongue and choosing his words.
If he speaks, he speaks with knowledge when he sees speech to be correct. He fears
from his tongue things more severe than he fears from his enemy. He imprisons his
tongue the way he imprisons his enemy, so that he may be safe from its evil and
bad consequences. He rarely laughs at the matters which people laugh, due to the
bad consequences of laughter. If he is pleased by something in accordance with the
truth, he smiles. He dislikes joking, fearing frivolity: if he jokes, he speaks the
truth. He is accommodating in countenance and pure in speech. He does not allow
himself to be praised for qualities he has, how then for qualities he does not have?
He is wary of his self, that it should overcome him for what it desires, of the things
that will anger his Master. He does not backbite anyone. He does not look down
upon anyone. He does not abuse anyone. He is not happy at the affliction of others.
He neither transgresses upon anyone, nor envies them. He does not think the worst
about anyone, except for one who deserves it. He loves with knowledge, and hates
with knowledge. He speaks about a persons faults only with knowledge, and
remains silent about a persons real nature with knowledge.
He has made the Quran, Sunnah and Fiqh his guide to every good and beautiful
quality, guarding all his limbs from what has been forbidden. If he walks, he walks
with knowledge. If he sits, he sits with knowledge. He strives hard so that people
may be safe from his tongue and hand. He does not behave ignorantly: if someone
behaves ignorantly towards him, he is forbearing. He does not oppress: if he is
oppressed, he forgives. He does not transgress: if he is transgressed upon, he has
patience. He restrains his fury to please his Lord and enrage his enemy. He is
humble in himself: when the truth is presented to him, he accepts it, whether from
one younger or older.
He seeks status from Allah, not from the creatures. He despises arrogance, fearing
for his self from it. He does not (earn to) eat by the Quran, nor does he like his
needs being fulfilled by way of it. He neither runs with it to the sons of kings, nor
sits with it amongst the rich so that they may honour him.
If the people earn plenty from the world without understanding or perception, he
earns a little with understanding and knowledge. If the people wear fine luxury, he
wears of the halal with that which conceals his private parts. If his circumstances
ease, he eases; if they tighten, he tightens. He is content with little, so it suffices
him. He bewares for himself from the world that which will make it tyrannical. He
follows the obligations of the Quran and the Sunnah: he eats food with
knowledge; he drinks with knowledge; he dresses with knowledge; he sleeps with
knowledge; he has union with his wife with knowledge; he accompanies his
brothers with knowledge; visiting them with knowledge, seeking permission to
enter upon them with knowledge, and greeting them with knowledge; he treats his
neighbour with knowledge.
He imposes strictly upon himself the honouring of his parents: he lowers his wing
to them, and lowers his voice before their voices. He expends his wealth for them,
and looks upon them with the eye of respect and mercy. He prays for their
longevity, and is thankful for them in old age. He is not irritated by them, and does
not look down upon them. If they ask for his help in a matter of obedience, he
helps them. If they ask for his help in a matter of disobedience, he does not help
them, but is gentle with them in his disobedience of them: he shows beautiful
etiquette such that they may return from the ugly matter that they intended, that it
does not befit them to do. He maintains family relations and despises breaking
them. If someone breaks off relations with him, he does not break off relations
with them. If someone disobeys Allah regarding him, he obeys Allah regarding
him.
He accompanies the believers with knowledge, and sits with them with knowledge.
He benefits those who accompany him, being an excellent companion for those
whom he sits with. If he teaches another, he is gentle with him. He is not harsh
with the one who makes a mistake, and does not embarrass him. He is gentle in all
his matters, extremely patient in teaching goodness. The leaner finds comfort in
him, and the one sitting with him is joyous at his company. Sitting with him brings
goodness. He educates his companions with the etiquettes of the Quran and the
Sunnah.
If he is afflicted with a difficulty, the Quran and the Sunnah are two educators for
him. He grieves with knowledge. He cries with knowledge. He has patience with
knowledge. He purifies himself with knowledge. He prays with knowledge. He
gives zakat with knowledge. He gives charity with knowledge. He fasts with
knowledge. He performs the hajj with knowledge. He wages jihad with knowledge.
He earns with knowledge, and he spends with knowledge. He eases in matters with
knowledge, and tightens in them with knowledge. The Quran and the Sunnah have
taught him his manners. He looks through the pages of the Quran in order to teach
himself manners, and he is not pleased for himself to fulfil with ignorance the
obligations imposed by Allah. He has made knowledge and understanding his
guide to every goodness.
When he studies the Quran, it is with the presence of understanding and
intelligence: his aspiration is to understand that which Allah has imposed upon him
of following His commands and avoiding His prohibitions. His aspiration is not:
when will I complete the soorah? His aspiration is: when will I be enriched by
Allah, so that I am in no need of other than Him? When will I be of the pious?
When will I be of those who excel? When will I be of those who have total
tawakkul? When will be of those who humble themselves? When will I be of the
patient ones? When will I be of the truthful ones? When will I be of the fearful
ones? When will I be of the hopeful ones?
When will I have non-attachment to the world? When will I have yearning for the
Hereafter? When will I repent from sins? When will I recognize the widespread
favours? When will I be grateful for them? When will I understand from Allah His
address? When will I understand what I recite? When will I overcome my self
regarding its base desires? When will I strive in Allahs cause with a true jihad?
When will I guard my tongue? When will I lower my gaze? When will I guard my
chastity? When will I be ashamed before Allah with true shame? When will I be
preoccupied with my faults? When will I reform the corruptions in my life? When
will I call myself to account?
When will I take provision for the Day of Resurrection? When will I be pleased
with Allah? When will I have trust in Allah? When will I be admonished by the
warnings of the Quran? When will I be preoccupied with His remembrance away
from remembrance of other than Him? When will I love what He loves? When will
I hate what He hates? When will I be sincere to Allah? When will I purify my
deeds for Him? When will I reduce my vain hopes? When will I prepare myself for
the day of my death, when my remaining term shall have vanished? When will I
build the life of my grave? When will I reflect upon the Standing and its severity?
When will I reflect upon my solitude with my Lord? When will I reflect upon the
Return?
When will I beware that which my Lord has warned me of: a Fire whose heat is
severe, its depth great and its grief lengthy. Its inhabitants do not die that they may
rest; their sins are not forgiven; their tears are not shown mercy. Their food is
zaqqoom, and their drink is boiling water. Every time their skins are roasted, they
are replaced with new ones so that they may taste the punishment. They regret
when regret does not benefit them, and they bite upon their hands in sorrow at their
falling short in obeying Allah and their embarking upon the disobedience of Allah.
Thus, one of them says,
Alas! If only I had sent something forward for my life! (89:24)
Another says, My Lord, return me! It may be that I work righteousness in what I
have neglected! (23:99-100)
Another says, O woe to us! What is the matter with this Book? It does not leave a
minor or major matter, except that it counts it! (18:49)
Another says, O woe to me! If only I had not taken so-and-so as a close friend!
(25:28)
Another group of them says, with their faces turning in different kinds of
punishment, Alas! If only we had obeyed Allah, and obeyed the Messenger!
(33:66)
So this is the Fire, O assembly of Muslims! O Bearers of the Quran! Allah has
warned the believers of it in more than one place in His Book, out of mercy from
Him towards the believers. Allah, Mighty and Majestic, said. O you who have
believed! Save yourselves and your families from a Fire whose fuel is people and
stones. Upon it are angels, stern and severe: they disobey not Allah in what He
commands them, and they do as they are ordered. (66:6)
He, Mighty and Majestic, also said, O you who have believed! Fear Allah, and let
each soul see what it has sent forth for tomorrow; and fear Allah: truly, Allah is
Aware of what you do. (59:18)
He then warned the believers against being heedless of what Allah has obligated
upon them and what He has entrusted to them not to lose, and to guard His limits
that He has entrusted to them, and not to be like the others who rebelled against
His command and so He punished them with different types of punishment. Thus
He, Mighty and Majestic, said, And do not be like those who forgot Allah, so He
caused them to forget themselves: they are truly rebellious ones. (59:19)
He then informed the believers that the people of the Fire and the people of the
Garden are not equal, saying, Not equal are the people of the Fire and the people
of the Garden: the people of the Garden, they are the truly successful ones.
(59:20)
Thus, when the intelligent believer recites the Quran, he presents himself to it, so
it becomes like a mirror in which he sees which of his actions are beautiful and
which are ugly. Thus, whatever his Master warns him against, he is wary of it;
whatever He instils fear regarding its consequences, he fears; whatever his Master
encourages him in, he desires it and hopes for it.
Thus, whoever fits this description, or close to this description, he has recited it as
it should truly be recited, and has attended to it as it should truly be taken care of.
The Quran becomes for him a witness, intercessor, comfort and support. Whoever
has these qualities benefits himself and benefits his family, and returns with every
goodness upon his parents and his children in this world and the Hereafter.
From 'The Character of The Bearers (and People) of the Qur'an' Chapter 4 by Imam al-Ajooriyy al-
Baghdadi (rahimahullah)
Ruling on giving everything one owns in charity
Praise be to Allah. The scholars of the four madhhabs are agreed that it is
mustahabb for charity to be composed of whatever is surplus to ones needs and
the needs of those for whom one is responsible. If a person gives in charity that
which affects his needs or the needs of those for whom he is responsible, that is a
sin, because his spending on them is obligatory and it is not permissible to give
precedence to a naafil (supererogatory) action over an obligatory one. But with
regard to whatever is surplus to the needs of those on whom a person is obliged to
spend, the majority of scholars say that holding on to whatever wealth he needs is
preferable to giving it all away in charity, unless he has an income or is sure that he
will be able to put his trust in Allah and be patient and steadfast in bearing poverty
and will be able to refrain from begging. Some scholars regarded it as mustahabto
give all his wealth in that case. The Shaafais regard this as being the most correct
view, and it is the apparent meaning of al-Muwaffaqs words in al-Mughni. What
may be understood from the Maaliki and Hanafi madhhabs is that they do not
regard that as mustahab, because after mentioning the above conditions concerning
the permissibility of giving all one's wealth in charity, they say, There is nothing
wrong with that, as if the matter is permissible in their view. But some Maalikis
add to that a comment which may be understood as meaning that they regard it as
mustahab, as they say, The way of encouraging giving all one's wealth in charity
is that the donor should feel good about it after giving all his wealth and should not
feel regret about being without wealth or hope to gain a similar amount of wealth
in the future. He should not have any need of it in the future for himself or for
those on whom he is obliged or encouraged to spend. Otherwise it is not
recommended for him (to give all his wealth in charity), rather it is haraam for him
to do so if those on whom he is obliged to spend are in certain need, or it is
makrooh for him to do so if he is certain that those on whom it is recommended for
him to spend are in need, because it is better to give in charity that which is surplus
to his needs and the needs of those on whom he is obliged to spend.(al-
Mawsooah al-Fiqhiyyah, 26/339)
3 From these comments it is clear that the scholars did not limit charity to one third
(of one's wealth). The evidence from the Quran and Sunnah that these scholars
based their views on is as follows:1 The aayah (interpretation of
themeaning):And let not your hand be tied (like a miser) to your neck, nor stretch
it forth to its utmost reach (like a spendthrift), so that you become blameworthy
and in severe poverty[al-Isra 17:29]The mufassireen said, in their commentaries
on this aayah: Do not give all that you have when you and your dependents are in
need of it, so that you are left with no money to spend, like an exhausted camel,
i.e., one which has lost its strength and has no energy. And it was said that it
means, lest you be blamed and come to regret it. But the one who is being
addressed here is not the Prophet (peace and blessings of Allah be upon him),
because he is not one of those who would regret spending what they had in their
hands for the sake of Allah. Rather Allah forbade extravagance in spending and
giving all the money that one has in hand, less that end in regret on the part of the
one who spent all that he had.(al-Mawsooah 4/184)2 It was narrated that Kab
ibn Maalik (may Allah be pleased with him) said: I said, O Messenger of Allah,
as a sign of my repentance I will give away some of my wealth in charity to Allah
and His Messenger. The Messenger of Allah(peace and blessings of Allah be upon
him) said: Keep some of your wealth for yourself that will be better for you. (al-
Bukhari, 2552; Muslim, 4973).The Prophet (peace and blessings of Allah be upon
him) did not specify that he should give one-third in charity.Al-Shawkaani (may
Allah have mercy on him) said: The hadith of Kab indicates that it is prescribed
for the one who wants to give all his wealth in charity to keep some of it. That does
not imply that if he wanted to go ahead with it, he would not be able to do so. It
was said that giving all one's wealth in charity varies according to one's situation.
If a person is strong and knows that he will be able to bear the consequences with
patience, then there is no reason why he should not do that.Based on that we may
interpret the action of Abu Bakr al-Sideeq and the way in which the Ansaar
preferred others to themselves even though they were in need of that [cf. al-Hashr
59:9]. But if a person is not like that, then he should not do that. This is how the
words There is no charity except when one has the meansshould be interpreted.
According to another report, The best of charity is that which is given when one
has the means.(al-Nayl 8/288)
43 It was narrated that Anas ibn Maalik (may Allah be pleased with him) said:
Abu Talhah was the richest man among the Ansaar in Madinah in terms of date
palm trees, and the most beloved of his wealth to him was the garden of Bayruha.
It was opposite the Mosque and the Messenger of Allah(peace and blessings of
Allah be upon him) used to go there and drink its water, which was good.Anas
added: When the aayah (interpretation of the meaning) By no means shall you
attain Al-Birr (piety, righteousness here it means Allahs reward, i.e. Paradise),
unless you spend (in Allahs Cause) of that which you love[Aal Imran3:92] was
revealed, Abu Talhah stood up and went to the Messenger of Allah(peace and
blessings of Allah be upon him), and said: O Messenger of Allah, Allah says, By
no means shall you attain Al-Birr (piety, righteousness here it means Allahs
reward, i.e. Paradise), unless you spend (in Allahs Cause) of that which you
love... The most beloved of my wealth to me is the garden of Bayruha, and I am
giving it in charity to Allah, hoping to find reward for that with Allah. So dispose
of it, O Messenger of Allah, as Allah shows you. The Messenger of Allah(peace
and blessings of Allah be upon him) said: Bravo! That is a good deal, that is a
good deal. I have heard what you said and I think that you should give it to your
relatives. Abu Talhah said, I will do that, O Messenger of Allah. So Abu Talhah
shared it out among his relatives and cousins (sons of his paternal uncles).(al-
Bukhari, 1368; Muslim, 1664)Al-Shawkaani (may Allah have mercy on him) said
(al-Nayl, 3/36):This indicates that it is permissible to give more than one third of
ones wealth in charity when one is alive and not suffering from terminal illness,
because the Prophet (peace and blessings of Allah be upon him) did not ask Abu
Talhah how much he wanted to give in charity, but he said to Sad ibn Abi
Waqqaas when he was sick, A third is a lot.
e_owns_in_charity.pdf
The meaning of Taqwa -
Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our
Prophet Muhammad and upon all his Family and Companions.
Allah Commands us the Taqwa (righteousness, piety) in many verses of Qur'an.
Allah Says (interpretation of meaning): {O you who believe! Fear Allâh (by doing
all that He has ordered and by abstaining from all that He has forbidden) as He
should be feared. [Obey Him, be thankful to Him, and remember Him always], and
die not except in a state of Islâm (as Muslims) with complete submission to
Allâh.}[3: 102]. And He also says: {O mankind! Fear your Lord and be dutiful to
Him! Verily, the earthquake of the Hour (of Judgement) is a terrible thing}[22: 1].
The Prophet also recommended Taqwa in many Ahadith. He said: "Be careful and
follow Allah's Commands perseveringly, wherever you be whenever you commit a
sin follow it up with a good act which wipes off the sin. Deal with people kindly
and with good contact".
Imam Ibn Rajab said: "Taqwa means that a person should make a fence between
himself and that which is harmful. Taqwa (fear) of Allah means that a person
should make a fence between himself and between Allah's Punishment, anger and
displeasure by doing all that He has ordered and abstaining from all that He has
forbidden". [Jami al-uloom wa al-Hikam].
Ibn Masoud while explaining the verses: {O you who believe! Fear Allah as He
should be feared}. [3: 102]. Said: "He (Allah) should be obeyed, should not be
disobeyed; He should be always mentioned and should not be forgotten and He
should be thanked and ingratitude should not be shown to Him. Imam Hasan
Basare said: "Muttaqie (the pious) is the one who abstains from the prohibitions
and practices only the good acts". Ali bin Abu Talib said: "Taqwa means fearing
Allah, practicing according to the Qur'an and Hadith, being content with little, and
preparing for the Day of Judgement". Ibn Rajab said: "The complete Taqwa is
practicing obligations, avoiding prohibitions and doubts. Most probably doing
desirable acts and avoiding undesirable acts is also from Taqwa.
Allah Says (interpretation of meaning): {Alif-Lâm-Mîm. [These letters are one of
the miracles of the Qur'ân and none but Allâh (Alone) knows their meanings]. This
is the Book (the Qur'ân), whereof there is no doubt, a guidance to those who are
Al-Muttaqûn [the pious and righteous persons who fear Allâh much (abstain from
all kinds of sins and evil deeds which He has forbidden) and love Allâh much
(perform all kinds of good deeds which He has ordained)]. Who believe in the
Ghaib and perform As-Salât (Iqâmat-as-Salât), and spend out of what we have
provided for them [i.e. give Zakât , spend on themselves, their parents, their
children, their wives, etc., and also give charity to the poor and also in Allâh's
Cause - Jihâd, etc.]. And who believe in (the Qur'ân and the Sunnah) which has
been sent down (revealed) to you (Muhammad sallallaahu `alayhi wa sallam (
may Allaah exalt his mention ) ) and in [the Taurât (Torah) and the Injeel
(Gospel), etc.] which were sent down before you and they believe with certainty in
the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and
Hell, etc.).}[2: 1- 4].
Details of Taqwa could only be mentioned here in brief: we say that Taqwa is
fearing Allah as He should be feared by doing all that He has ordered and by
abstaining from all that He has forbidden. The Highest degree of Taqwa is doing
desirable acts beside obligations and avoiding undesirable acts along with
forbidden ones out of love for Allah and desire to please Him in all things and
desire not to offend or displease Him in any way.
Taqwa is purifying oneself from all bad acts. Taqwa is a state of the heart felt by
the heart rather than pronounced by the tongue. Taqwa is accepting all the
Commands of Allah and His Prophet, behaving according to them, fearing Allah in
secret as well as in public, at night time as well as during the day, in darkness as
well as in the light. Since Allah knows what is apparent and what is hidden.
Whoever fears Allah as he should be feared and fears His Punishment he is a pious
person (Muthaqie) . A true believer lives always between the fear of Allah's
Punishment and the hope of Allah's Mercy, i.e. he fears His Punishment and hopes
for His Mercy. The main characteristics of pious persons (Muthaqiees) are that
they do not set up partners with Allah and do not want to show their acts of
worship to people. Because the supreme object of Muthaqie people is to be sincere
to Allah Alone in all their activities. Since they desire only Allah's pleasure.
The other characteristic of pious persons (Muthaqees) is that they hasten to ask
forgiveness of Allah whenever a sin occurs, as Allah Says about them
(interpretation of meaning): {And obey Allâh and the Messenger (Muhammad
SAW) that you may obtain mercy. For such, the reward is Forgiveness from their
Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall
abide forever. How excellent is this reward for the doers (who do righteous deeds
according to Allâh's Orders).}[3: 132, 136].
The pious people always give alms and spend their money for good. They restrain
their anger, pardon all people, do good and show kindness for men, always seek
forgiveness from Allah and avoid knowingly doing wrong acts. If they happen to
commit a sin they feel guilty and make sincere repentance. In addition they
observe the rights of people and do not do injustice to them.
Examples of Taqwa in the Lives of Early Muslims
The early Muslim community was par excellence in terms of integrity, nobility of
character, and engaging in commendable competition to earn the Satisfaction of
Allah The Exalted. Taqwa (consciousness of Allah The Almighty) was a
prominent and distinguished feature of the lives of the early Muslim community.
This great Muslim generation dominated and subdued the whole world due to their
courage and striving in the cause of Allah. Their noble morals and manners and
virtues spread in the east and west. The Prophet, sallallaahu `alayhi wa sallam (
may Allaah exalt his mention ), the leader of the pious believers and the epitome
of Taqwa, used to pray at night until his feet would crack. He used to cry out of his
fear of Allah The Exalted and a sound would come from his breast like the
rumbling of a mill owing to weeping, although his past and future sins were
forgiven.
Abu Bakr, may Allah be pleased with him, the successor and best friend of the
Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), used to
say, I wish I were a tree that is eaten from and then truncated!"
Once, a servant of Abu Bakr, may Allah be pleased with him, came to him with
some food, and he, may Allah be pleased with him, ate some of it. Abu Bakr, may
Allah be pleased with him, used to ask the servant each time about the origin of the
food before eating, but this time he forgot to do so. The servant then asked him,
"Why did you not ask me where this food came from?" Abu Bakr, may Allah be
pleased with him, returned, "From where?" The servant responded, "I practiced
fortune telling in the times of Jaahiliyyah (the Period of Ignorance before Islam)
for some people and they paid me for it (today)." On hearing this, Abu Bakr, may
Allah be pleased with him, put his finger into his mouth and forced himself to
vomit up the food, until there was nothing left in his stomach. Then, he, may Allah
be pleased with him, said, By Allah, if getting this piece of bread out of my body
meant my death, I would have got it out.
This reflects his Taqwa and fear of Allah The Exalted. Umar, may Allah be
pleased with him, feared Allah The Almighty and his heart abounded with Taqwa
beyond words. He once heard someone reciting the verse that reads (what means):
{The Day they are thrust toward the fire of Hell with a [violent] thrust
} [Quran
52:13] On pondering over this verse, Umar, may Allah be pleased with him, fell
ill for three days and people visited him. Moreover, he once read the verse that
reads (what means): {And stop them; indeed, they are to be questioned.} [Quran
37:24] This time he fell ill for a whole month and people visited him.
Ali, may Allah be pleased with him, used to grab his beard in the darkness of the
night and say, O, vicious world! Do you want to allure me? Go and try your
allurements on somebody else. I do not desire to own you and do not want to have
you. I have divorced you thrice, an irrevocable divorce. The life of pleasures that
you offer is of a very little duration.
Ibn Masood, may Allah be pleased with him, once went out with some people. He
asked them, Do you need anything from me? They said, No, but we love
walking with you. Ibn Masood, may Allah be pleased with him, said, Go away!
This is a humiliation for the follower and a trial for the one who is being
followed.
The great Abbasid Caliph Haaroon Ar-Rasheed, was a great Muslim Caliph who
subdued the emperors of the Roman and Persian empires and whose kingdom
reached the furthest countries east and west. He went out one day in his luxurious
procession. A Jew said to him, O Commander of the Believers, fear Allah!"
Haaroon Ar-Rasheed descended from his mount and prostrated to Allah The
Exalted in utter modesty and humility. Then, he talked to the Jew and commanded
his men to fulfill his need. Haaroon Ar-Rasheed was then asked about his reaction,
he said, When I heard his words, I remembered the verse that reads (what means):
{And when it is said to him, "Fear Allah," pride in the sin takes hold of him.
Sufficient for him is Hellfire, and how wretched is the resting place.} [Quran
2:206] I feared that I would be meant by this verse.
These days many people when they are told to fear Allah The Almighty would feel
proud and angry, their eyes would become red with anger and their veins would
pop out of their forehead! Ibn Masood, may Allah be pleased with him, said,
Enough is the sin of a man to whom people say, 'Fear Allah', and he would reply,
'Mind your own business, how can a man like you advise a man like me!
When the hearts of our predecessors may Allaah have mercy upon them were
filled with Taqwa, Allah The Exalted united them, granted them glory and might
after being humiliated, and enabled them to conquer countries in the course of
fulfilling His promise to them. Allah The Exalted Says (what means): {And if only
the people of the cities had believed and feared Allah, We would have opened
upon them blessings from the heaven and the earth; but they denied [the
messengers], so We seized them for what they were earning.} [Quran 7:96].
lives-of-early-muslims
Taqwa: The Key to Paradise
Taqwa (consciousness of Allah The Almighty) is a cause of the salvation of
believers from Hell, as mentioned by the Lord The Almighty who Says (what
means): {And there is none of you except he will come to it. This is upon your
Lord inevitability decreed. Then We will save those who feared Allah.} [Quran
19:71-72] Furthermore, the protective alliance of Allah The Almighty is the share
of the pious and righteous only, as confirmed by His Saying (what means):
{but Allah is The Protector of the righteous.} [Quran 45:19]
{Unquestionably, [for] the Allies of Allah there will be no fear concerning them,
nor will they grieve those who believed and were fearing Allah.} [Quran 10:62-63]
Thus, fasting has been ordained for this meaning, in relation to which Allah The
Almighty Says (what means): {Indeed, Allah only accepts from the righteous [who
fear Him].} [Quran 5:27] He never accepts deeds and acts of worship from anyone
else except the pious; and salvation in the world and the Hereafter is their share
only; and the protection of Allah The Almighty surrounds them, because they are
His allies.
This is the reason why Allah The Almighty did not leave them without showing
them the ways of Taqwa, one of which is fasting which He ordained for them.
For this reason, the Messenger of Allah sallallaahu `alayhi wa sallam ( may
Allaah exalt his mention ) used to observe fasting so much that whenever anyone
would like to see him fasting (at any time of the month), he would see that. As one
of his Companions said, "He used to observe fast (for many days consecutively)
that we said he would not leave fasting." He sallallaahu `alayhi wa sallam ( may
Allaah exalt his mention ) also used to fast every Monday and Thursday, and three
days monthly. He used to say: "The best fast is that of Daawood (David); he used
to fast a day, and leave fasting the next day (i.e. to fast on alternate days)." [Al-
Bukhari and Muslim] Whenever the Prophet sallallaahu `alayhi wa sallam ( may
Allaah exalt his mention ) came to his wife and found no food, he would make the
intention to fast. He also used to fast in the beginning of the month, and fast the
whole month of Shabaan except for one or two days. He also used to observe six
fasts of Shawwaal. In sum, he seemed to be fasting perpetually. He did so simply
to realize the different meanings and aspects of Taqwa.
The month of Ramadan is the most specific in this respect. That is, if Taqwa has all
those traces referred to by Allah The Almighty, and applied by the Messenger of
Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) in fasting,
they have been combined, by Allah The Almighty, in the month of Ramadan, in
addition to other means, perchance this would enhance the state of the pious.
He ordered them to fast at different times throughout the year. Then, He enjoined
upon them the fasting of the month of Ramadan, so that they would concentrate
their efforts on deeds of Taqwa, and come out of it in the very state which Allah
The Almighty for them in the world and the Hereafter, and realize those traces
mentioned by the Lord The Almighty. The believers should so this in order to
emerge from Ramadan with their deeds accepted, to come out pious and to come
out as the righteous allies of Allah.
You should know that you have not been helped to fast in Ramadan or at any time
else, nor are you physically prevented from food, drink and sexual intercourse so
that you would return to this the same old state without achieving anything from it.
In other words, He prevented you from food, drink and desire in Ramadan so that
you would become pious; do you think He will open to you this gate so that you
would relapse from piety once again? He opened this gate of Taqwa for you so that
it would become your slogan, not only in Ramadan, but after it as well. Allah The
Almighty does not like you to be pious only in Ramadan, and after it return to your
useless talk, heedlessness, remoteness (from the Hereafter), approach to the world
and fall into lusts.
The garments of Taqwa: What are you afraid of?
There is a famous story about an emperor. This emperor was cruel and unjust to his
people, so a tailor decided to play a trick on him. He went to the king and offered
to make for him the finest clothes ever.
But instead of making a suit for him, he just pretended to make a suit, and fooled
the emperor into thinking that he was working hard by taking a long time.
Eventually after a long period of waiting, he gave the emperor a handful of air and
told him that it is the best set of clothes ever made. In fact, the tailor told him that
the clothes are so fine to the point that the wearer doesn't even feel that he is
wearing them. Blinded by his own arrogance and not wanting to appear dumb in
the eyes of the tailor, the emperor immediately showed happiness with the new
suit and ordered a parade to take place in the town so that he could show his
subjects his new appearance. Of course, everyone was too scared to tell this tyrant
that he was actually naked. Instead, they salute and flatter himall except for one
boy. He was too young to know of social convention or to have fear of tyranny,
thus he pointed out to the truth and said what others could not dare to express.
Amazingly, this act, at least for that moment, made the fear change its place. Fear
so overwhelmed the emperor he became astonished, dumbfounded. His surprised
subjects, on the other hand, easily slid out of their worries, ridiculed him and
laughed so hard at what he gotten himself into.
While this emperor seemed to have been blinded by his own arrogance, the reality
showed us that he was, in fact, blinded by his own fears; and his people, whose
opinions he feared, were also held back by their own fearsreality showed his
arrogance not to be a sign of strength, but one of weakness. This situation
represents a community paralyzed out of weakness and fear, all because of an
attitude that had gotten used to the status quo.
This very old story is of particular significance to the time we live in. We live in a
time when there are so many pressures to conform to the images in the media and
the lifestyles of our non-Muslim peers.
Sometimes we are startled to find that we have even started to imitate the same
type of foul language and habits in our own free time. Maybe we used to worry
about being around alcohol when our colleagues enjoyed it, but have become used
to their customs. Maybe we wear tight or revealing clothes (both men and women)
because not doing so would make one unfashionable. Maybe we find ourselves
scared to make a change in society, against the expectations of the community or
even the world around us. All this comes from a type of fear. A fear to seek truth
even when falsehood prevails and even when it might lead to difficult answers. I
am talking about a fear which prevents us from asking questions about why
people's attitudes are the way they are, and makes some people desperately feel
like we are living in isolation, even though we have more gadgets that connect us
than ever before. I am talking about a fear to emulate the great scholars and
scientists of Islam's past. These men were pioneers in the worldly and the
intellectual planesmen who loved knowledge for the service of God. I think we
are afraid to strive like them. And there is no reason to be afraid.
Fear comes from human vulnerability. If I were to place a Quranic moment, where
human vulnerability is first mentioned, it would be in Chapter 7 verse 20. In this
verse, Satan affects Aadam and Eve with a psychological trick, which makes them
feel a need to cover their bodies with clothes; whereas they had felt no such need
before, and Allah had not told them to make clothes for themselves. What
happened?
Satan had pledged to attack them (and eventually their progeny), Allah Says on the
tongue of the devil (what means): {Then I will come to them from before them and
from behind them and on their right and on their left, and You will not find most of
them grateful [to You].} [Quran 7:17]from every angle of observation, in order
to find out what makes us tick and learn how to push our buttons. Satan became
familiar with human weakness and bodily imperfection, and manifested it to
Aadam and Eve. So when we came to this earth, we came in a state of
vulnerability, fully aware of our more carnal desires. This is one of the bases of our
being tested.
And what did Allah do then? Allah promised us when we came to earth of the
knowledge of how to make clothing and beautiful adornments, but He Almighty
told us that: {But the clothing of righteousness that is best.} [Quran 7:26] The
use of normal clothes by human beings serves to cover their nakedness and
vulnerability to others. But what is the clothing of righteousness with respect to our
relationship to God?
Righteousness is the means by which we surpass that fear of others physical
nakedness; it is similar to the nakedness we feel when we are in danger of being
seen. Righteousness, therefore, brings us from Dunya-consciousness to God-
consciousness. Righteousness is about caring for and embracing the ever-seeing
and ever-nurturing vision of God. But in another dimension, righteousness is a
kind of fear itself... because Allah made us into creatures who become happy, sad,
and fearful, so righteousness, in this sense, is a means and an end, of and for, the
human faculty of fear. Our fear should not be wasted solely on roller-coasters,
scary movies, or other people's opinions and actions. Our faculty of fear is for
Ibadah (worship), which will transform our fear into something much higher and
more suited towards our lofty purposethe Amanah (trust) that God has placed on
the human being.
Allah mentioned this when Satan tried to deceive us (our parents, actually) and
lead us (them) astray. Also, it is helpless to try to defeat him on our own; Allah
Says (what means): {Indeed, he sees you, he and his tribe, from where you do not
see them.} [Quran 7:27] So we come under psychological attack that will play on
all of our subconscious desires and potentials (this is a huge realm of modern
psychologythe study of the subconscious). Consider what goes on today all
around us. We are bombarded by millions of messages that tell us to manifest our
hidden desires through infinite means, which vary from "scandalously sexy"
people to "sinfully indulgent" chocolate. The sad thing, however, is that people,
since the time of Freud, have succumbed to this on a widely popular scale. A quick
look at how people appreciate their existence and what they think of the purpose of
life reveals the reality that many do not admit the need to religion or accept its
existence because, to them, people are animals who seek out wealth, power and
sexual gratification. It is true that a good portion of this may he attributed to the
fact that people have rejected God and His message, but a larger portion is
definitely due to their denial of the Garments of Taqwa (righteousness)thus all
they are left with is human nakedness and human imperfection.
Allah tells us that the devil has such deep psychological insight into us, and he is
always trying to deceive us all the time, and that, indeed, is the constant companion
to those who choose to let themselves be led away from Allah: Allah Says (what
means): {Indeed, We have made the devils allies to those who do not believe.}
[Quran 7:27] When we carelessly (or aimlessly) walk around in a culture which
does not see and seek the Garments of Taqwa and which does not shield itself from
its own desires and weaknesses, we are in fact setting ourselves up for failure
because we are, as such, walking targets and easy prey for the devil. Immersing
ourselves in this sort of environment and literally trying to make it on our own,
while surrounded by material delights, materialistic visions and diminishing
spiritual perceptions, we are actually facing the danger of deceiving ourselves into
disbelief in the Unseen. We have to be careful because thinking that certain
improper behavior can benefit us and knowingly seeking the company of those
whose hearts are dead, are sure signs which indicate that we may have already
crossed the limit. Those who are at that point, are in fact living in fear of this
Dunya (worldly life). Simply, they are busy trying to stitch useless fig leaves
together for themselves, but are settling on second bestthey have lost the
Garments of Righteousness.
If we soul-search and look into what it is that we fear the most, we will find a
similar collection of items: money, job, public opinion, etc. There is nothing wrong
with any of these things as long as we establish a hierarchy with Taqwa of Allah at
the top and as a guiding light. Even if we do not really understand this at the
moment, or at any moment, it is of vital importance to clearly recognize
intellectually andpractically this hierarchy. When we do, we will see a real result
in our attitudes. If we do it often, it could become a reoccurring remembrance of
Allah, which in turn, becomes a chance for us to put Allah before harmful action
because this hierarchy will come to mind. If we repeat it often, we will find it
easier to realize our weaknesses as human beings, to believe in ourselves and in
our noble human dignity. Doing it often will guarantee a covering shield and a
protection, which Allah has designated for the believers and desired for them to
seek from Him and have it.
Eventually, this will turn into a solid character that will help us increase our
Taqwa, which once we do, will help us naturally recognize, read and maintain
Allah's boundaries. Thus secure peace and happiness. Not only in this world, but
also, and more importantly, when we reach the life-to-come. There, we will find
that our Garments of Taqwa in this earth have become for us, in Jannah (Paradise),
the basis of the fine silk, gold and pearls of everlasting eternity which Allah, the
Most Mighty and Magnificent, will swathe us in.
It was only the innocent child who pointed out to the tyrant emperor's folly because
of his connection to his Fitrah outside of the realm of human convention, which the
Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) had told
us that it distorts our true selves. Let us step down from our thrones of
heedlessness and delusion, embrace this purity, the Fitrah, which God has put
within us, and cherish it until we die and rise up again.
are-you-afraid-of
One Step Closer - Sadaqah or Charity -
A great act of worship that is so dear to Allah (Subhanhu Wa Ta'ala), it opens for
us the treasures of the heavens and the earth, and it is one of the beautiful secrets of
our religion. 2- It occupies a very high position in Islam, part of it is obligatory
which is Zakah, and in general Sadaqah purifies our wealth and increases it, but
people always look for immediate results this is why they tend to be stingy, they
have doubt that Allah will not give them back. 3- Sadaqah is a test for the heart and
the soul, and Allah (Subhanhu Wa Ta'ala) commands the believers to give Sadaqah
in Quran telling them about its fruit that it helps us get rid of the burden of the
sins, it is the remedy for many problems, it has an indispensable social work, it
strikes a state of balance in the financial situation in the Muslims community, it
eliminates every problems, and there is a great wisdom behind it. And because
Allah is more Generous to us than we to His creation He promises many rewards
for Sadaqah up to seven hundred times over. The prophet (peace be upon him) was
so generous and he also made it clear that there is no wealth that will be decreased
by Sadaqah being given of it. Giving Sadaqah was also the characteristic of the
great companions, this shows the importance of this act of worship. 4- The
greatness of Sadaqah can be felt by knowing that we are having a deal with Allah
(Subhanhu Wa Ta'ala) The Most Generous, He is the One who gave us our money
at first place, yet He is not saying that give this money back to me! He is saying to
us: Who gives Allah a loan? If we were to be offered a great business deal with
great people, would we be stingy!? We would even wish that we have more money
to put in that investment! So what about Allah!? Dont we trust Him!? By Sadaqah
you are having a transaction with Allah directly, and this is the beauty of it. 5- If
you want to attain Sadaqah then Iman is the solution, believing that Allah
(Subhanhu Wa Ta'ala) is The Most Generous and reaching the level of certainty
that He will give us more. We can also maintain Sadaqah by reading the stories of
the early generations, so we can learn from their generosity. And we should not
forget that this wealth is given to us by Allah, and He can take it from us at any
time, so we should give from it before it is taken away from us, hopefully by that
we can make use of it, and InshaAllah we will get one step closer to Allah
(Subhanhu Wa Ta'ala).
[Moutasem al-Hameedy alhameedy.wordpress.com]
The Muslim is in the shadow of his charity -
Indeed, Muslims are in the shadow of their charities... Once upon a time, there was
a man named Ibn Gudaan. He related his story: I once went out during the spring
and I saw my camels healthy and with big udders that were filled with milk. I
looked at my favorite she-camel and told myself that I would offer it as charity for
my poor neighbor, who had seven daughters. I took it and knocked on my poor
neighbor's door. When he opened the door, I said to him: 'Please accept this she-
camel as a gift from me.' He was thrilled and speechless. He benefited a great deal
from that she-camel; he used to drink from its milk and carry the firewood that he
gathered on its back. " Later on, spring was over and summer came with its high
temperatures and drought. The Bedouins began moving from one place to another
in their pursuit of water and pasture. Ibn Gudaan added: "We set off seeking
underground water, in this wide desert. I entered one of these holes to bring some
water, while my three sons waited for me above. I lost my way in those
underground tunnels and could not come out!" The three sons waited three days for
their father to come out of the hole, but he never showed up. They thought that he
had lost his way and died from hunger. In fact, they wanted him dead so as to get
hold of his fortune. They hastened to their house and divided his money between
them! Then, they remembered that their father had given their poor neighbor a she-
camel; so, they went to him asking him to give it back: 'Either you give the she-
camel back to us and take this he-camel in exchange or we will take it by force and
you will not get anything in return.' The poor neighbor said: 'I will inform your
father of what you are doing.' They said: 'He is already dead' The poor neighbor
exclaimed: 'Dead! What? How did that happen? Where did he die?' They
answered: 'He went into an underground hole and never came out.' The neighbor
said: 'Take the she-camel and I do not want your camel, just guide me to that hole.'
The three sons took the neighbor to the hole and left. The neighbor took a rope,
tied it to a rock next to the hole, took a flame and crawled down into the hole. He
kept crawling and creeping inside that hole until he smelled water. Suddenly, he
heard moaning and groaning; he kept moving forward, probing in the mud until he
touched a body of a man. He placed his hands over his nose so as to make sure that
he was still breathing; he pulled him out of that hole after blindfolding him so as to
protect his eyes from the strong light of the sun outside. The neighbor rescued Ibn
Gudaan; fed him with some dates, then carried him on his back and took him to
his house. Ibn Gudaan was returned to life. The poor neighbor inquired: ' Ibn
Gudaan, tell me how could you survive a whole week under the ground?' Ibn
Gudaan answered: 'When I lost my way inside the hole and could not come out, I
sat by a spring of water so as not to die out of thirst. Yet, water alone would not
keep me alive; after three days I was extremely hungry and did not know what to
do. I lay on my back, putting all my trust in Allaah The Exalted, believing that He
would save me from that calamity. Suddenly, I felt drops of milk falling into my
mouth; I sat down, but could not see anything, for it was black darkness down
there. I felt a pot of milk near my mouth and I used to drink from that pot until I
was full, then the pot would disappear. This happened three times a day, but two
days ago the pot did not appear to me and I do not know why?' The neighbor said
to Ibn Gudaan: 'I can tell you why. Your sons thought that you were dead, so, two
days ago they came to me and took the she-camel, which you had given me, and
this was the she-camel that produced the milk that you were drinking from all
those days inside the hole. Indeed, Muslims are in the shadow of their charities.'
(Each one is in the shadow of his Charity) Anas ibn Maalik, May Allaah Be
Pleased with him, narrated that the Prophet said: «Good deeds shield one against a
bad and ill-fated death, mishaps, diseases and doom; indeed, the people of
goodness in this life are the people of goodness in the Hereafter» (Al-Albaani:
Saheeh).
charity?__ref=search
Analysis of Piety -
From the morals and manners of the Salaf was that they would strictly analyze
their piety (taqwa) never claiming to be a possessor of such. From the
Characteristics of the Salaf © JIMAS From the morals and manners of the Salaf
was that they would strictly analyze their piety (taqwa) never claiming to be a
possessor of such. Allaah the Most High has said, {So do not claim yourselves to
be pure; He is most knowing of who fears Him.} [An-Najm 53:32] { ...
32 :
}
Transliteration: fala tuzakkoo anfusakum huwa
aAAlamu bimani ittaqa The Messenger of Allaah, sallallaahu alayhi wa sallam,
said, "Taqwa is here," and he pointed to his chest. [Muslim (16/120, 121) in al-Birr
and at-Tirmidhi (8/115) in al-Birr] « !"
#
$% & ' #( « %) * "
Umar ibn
Abdul Azeez rahimahullaah used to say, "None can reach the station of taqwaa
until he possesses neither action nor words that can be exposed to his
embarrassment either in this world or the Hereafter." He was once asked, "When
does the worshipper reach the peak of tawqa?" He replied, "If he put all his
thoughts and desires in his heart on a plate and then wandered around in the
market, he should not feel ashamed of anything there." He would frequently say,
"The sign of muttaqi (pious person) is to bridle oneself from speaking just like one
in ihraam bridles himself from speaking. The muttaqi needs to be a scholar (aalim)
of the Shareeah, all of it, otherwise he leaves taqwa without realizing." Abu
Darda radhiAllaahu anhu said: "From the completion of taqwa is that the slave
fears from his Lord even with regards to things the weight of an atom." Abu
Hurairah, radhiAllaahu anhu was asked about taqwa. He said, "It is a road full of
thorns. One who walks it needs to have extreme patience." Sufyaan ath-Thawri
rahimahullah said, "We met people who loved it when it was said to them - Fear
Allaah the Most High. Today you find that people only become annoyed at this."
A person asked Fudhayl ibn Iyaad rahimahullaah, "Which country would you like
me to live in? Fudhayl replied, "There is no connection between you and any
nation. The best country for you is the country which helps you to acquire taqwa."
O brother! Search your soul. Have you feared Allaah as our Salaf feared? Or have
you fallen short of that. Seek the forgiveness of Allah as all praise is to Him the
Lord of the worlds. [islaam website Shaykh Ahmed Fareed].
The excellence of generosity -
Generosity is a virtuous trait that every Muslim should strive to attain. As for the
believer who closely adheres to the teachings of Islam, kindness and giving from
what he has become part of his good character.
Generosity is the opposite of stinginess, as stinginess is a disease of the heart. The
Muslim should avoid this bad quality, for it is a source of corruption. The
Muslims faith and righteous deeds purify his heart, so his hands should be
outstretched, giving to those who are in need.
A generous man will share what he has with others, thinking about other people as
he thinks of himself. He benefits by helping others and solving their problems. He
makes people happy and prevents them from doing wrong, which is often a direct
result of poverty. This is a great service to society, and there are some people who
spend their life in this service, establishing valuable foundations which remain
after them such as hospitals, libraries etc.
Whatever is given for Allahs Sake will never decrease ones wealth in the
slightest; rather, it will bless, purify and increase it, as the Prophet sallallaahu
`alayhi wa sallam ( may Allaah exalt his mention ) said: Charity does not
decrease wealth. [Muslim]
Whatever is given in charity will be recorded with The One Who has full
knowledge of all things. Allah, Almighty, Says (what means): "...And whatever
you spend of good it will be fully repaid to you, and you will not be wronged.''
[Quran 2: 272]
The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )
directed the Muslims attention to this higher understanding of generosity when he
asked Aaishah, may Allah be pleased with her, what was left of the sheep they had
slaughtered. She told him sallallaahu `alayhi wa sallam ( may Allaah exalt his
mention ): Nothing but the shoulder. He sallallaahu `alayhi wa sallam ( may
Allaah exalt his mention ) said, Everything except the shoulder is saved'. [At-
Tirmithi]
Whatever is spent will return multiplied and Allah will increase it in this world and
in the next. Allah Says (what means): The example of those who spend their
wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in
each spike is a hundred grains. And Allah multiplies [His reward] for whom He
wills. And Allah is all-Encompassing and Knowing. [Quran 2: 261]
And (what means):
But whatever thing you spend [in His cause] He will
compensate it; and He is the best of providers." [Quran 34: 39]
Since noble characteristics are acquired in different ways, the Muslim works to
develop virtuous traits according to Islamic guidelines. Allah Says (what means):
And spend [in the way of Allah] from what We have provided you before death
approaches one of you and he says, My Lord, if only You would delay me for a
brief term so I would give charity and be among the righteous.[Quran 63: 10]
Generosity is not expressed exclusively with wealth and money, but also with our
time, good deeds, actions and kindness to all people. Allah Says (what means):
"Never will you attain the good [reward] until you spend [in the way of Allah]
from that which you love..."[Quran 3: 92]
Allah, Almighty Says (what means): Indeed, mankind was created anxious: when
evil touches him, impatient, and when good touches him, withholding [of
it]...[Quran 70: 19-21]
The Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his
mention ) said: "Protect yourself from the Hell-fire even by giving a piece of a date
as charity.'' [Al-Bukhari and Muslim]
This narration shows that a person can be generous and win the pleasure of Allah
even by spending a small quantity of wealth.
Jaabir, may Allah be pleased with him, reported that the Messenger of Allah
sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) never said `no' to
anyone who asked him for something. [Al-Bukhari and Muslim]
This narration illustrates the generosity of the Prophet sallallaahu `alayhi wa
sallam ( may Allaah exalt his mention ). If somebody asked him for something, he
sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would never say
`no' to him. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )
would also, on occasions, resort to borrowing to meet the want of a needy person.
The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said:
"Everyday two angels descend and one of them says, `O Allah! Compensate
(more) to the person who gives (in charity)'; while the other one says, `O Allah!
Destroy the one who withholds (charity, etc)." [Al-Bukhari]
The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) also
said: "Allah, the Exalted, Says, `Spend, O son of Aadam, you will also be spent
upon.'' [Al-Bukhari & Muslim]
According to the narration, one who spends in the way of Allah, will be duly paid.
It means that Allah will enhance the provision of such a man and grant him the
best recompense.
In another narration, the Prophet sallallaahu `alayhi wa sallam ( may Allaah
exalt his mention ) said: "There are forty kinds of virtue, the highest of which is to
gift a (milch) she-goat. He who practices any of these virtues, expecting its reward
(from Allah) and believing in the truth of the promise made for it, will enter Jannah
(Paradise).'' [Al-Bukhari]
A person giving charity should not render it vain by reminders of his generosity or
by injury. The giver should be cheerful when asked and when giving. He should
spend without being stingy or irresponsible.
Whether giving in abundance from his riches, or a small amount of his meager
means, one should give with complete satisfaction, a cheerful face and nice speech.
The Muslim who truly understands the teachings of his religion never looks down
upon any charity, no matter how small it may be. He strives to do as much as he is
able, while he is firm in his conviction that Allah will reward his good deeds, no
matter how small, as Allah Says (what means): On no soul does Allah place a
burden greater that it can bear
[Quran 2: 286]
He also responds to the words of the Prophet sallallaahu `alayhi wa sallam ( may
Allaah exalt his mention ): Protect yourselves from the Fire even if it is with half
a date. [Al-Bukhari]
Islam teaches the Muslims to be constructive, beneficial members of their
societies; always helping those who are deprived and destitute to the best of their
abilities. Every good deed is described as an act of charity, as the Prophet
sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: Every
Muslim must give charity. They said, O Messenger of Allah, what if he cannot
do that? He, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )
said, Then let him help one who is in desperate need. He, sallallaahu `alayhi
wa sallam ( may Allaah exalt his mention ) said, Then let him do good, and
refrain from doing evil, and that will be an act of charity on his part. [Al-Bukhari
& Muslim].
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51923
Sadaqah and its virtues -
Sadaqah (voluntary charity) is a virtuous deed in Islam. In fact, it is considered as a
proof of ones eeman (faith). The Prophet (s.a.w.s.) sallallaahu alayhi wa sallam
said in the following authentic hadeeth:
Abu Malik al-Ashari (r.a.) (radhi Allahu anhu) narrated that Allahs Messenger
(s.a.w.s.) said: Cleanliness is half of faith. Alhamdulillah (Praise be to Allah) fills
the scale. SubhanAllah (Glory be to Allah) and Alhamdulillah (Praise be to Allah)
fill up what is between the heavens and the earth. Prayer is a light. Charity is proof
(of ones faith). Endurance is a brightness and the Quran is a proof on your behalf
or against you. All men go out early in the morning and sell themselves, thereby
setting themselves free or destroying themselves. (Muslim, 432).
The more we give sadaqah the more we increase our eeman and thus, expect
Allahs rewards both in this world and in the life hereafter. Giving charity out of
our wealth does not decrease our wealth but instead Allah (s.w.t.) increases it:
Allah will deprive usury of all blessing, but will give increase for deeds of
charity: for He loves not creatures ungrateful and sinner. (Quran, 2: 276)
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. (Quran, 30:39)
Abu Hurairah (r.a.) reported Allahs Messenger (s.a.w.s.) 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 Vol. 4, Hadith 6264)
Sadaqah is not restricted to giving part of our wealth or material possessions or any
special deed of righteousness. Islam considers all good deeds as sadaqah that
increase our eeman:
Abu Musa narrated that the Prophet (s.a.w.s.) said, Every Muslim has to give in
sadaqah (charity). The people asked, O Allahs Messenger (s.a.w.s.)! 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 Vol. 2, Hadith 524)
The Messenger of Allah (s.a.w.s.) 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)
Since sadaqah is not limited to giving of money or part of our wealth, every
Muslim can therefore earn rewards from Allah. Sadaqah is an easy way to increase
our eeman. Every Muslim whether poor or wealthy can give sadaqah at all times.
The Prophet (s.a.w.s.) tells us that dhikr (remembrance of Allah) is a form of
sadaqah. We read in the following Ahadeeth:
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. Allahs Messenger (s.a.w.s.) 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,
Allahs Messenger (s.a.w.s.)? 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 shaiin 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 1499)
Abu Dharr narrated that Allahs Messenger (s.a.w.s.) said, In the morning charity
is due from every bone in the body of every one of you. Every utterance of Allahs
glorification is an act of charity. Every utterance of praise of Him is an act of
charity; every utterance of profession of His Oneness is an act of charity; every
utterance of profession of His Greatness is an act of charity; enjoining good is an
act of charity; forbidding what is disreputable is an act of charity; and two rakahs
which one prays in the forenoon will suffice. (Muslim 1557)
For our own success, we should spend time, money and efforts in giving sadaqah
for the pleasure of Allah as the rewards of sadaqah is nothing but success,
especially in the Hereafter:
The likeness of those who spend for Allahs 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). (Quran, 2:261)
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. (Quran, 2:274)
that which you give for charity, seeking the Countenance of Allah, (will
increase); it is those who will get a recompense multiplied. (Quran, 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. (Quran, 32:15-19)
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 Allahs remembrance for
them has Allah prepared forgiveness and great reward. (Quran, 33:35)
Qais ibn Abu Hazim narrated that
. Allahs Messenger (s.a.w.s.) said, A Muslim
is rewarded (in the Hereafter) for whatever he spends except for something that he
spends on building. (Bukhari, Vol. 7, Hadith 576)
Muaadh bin Jabal (r.a.) related from the Prophet (s.a.w.s.) Sadaqah extinguishes
sin as water extinguishes fire. (Ahmad, Tirmidhi and Ibn Majah) The Prophet
(s.a.w.s.) also said: The believers shade on the Day of Resurrection will be his
Sadaqah. (Ahmad)
To be able to enjoy Allahs tremendous rewards for every sadaqah that we give, we
need to observe the following teachings: 1. Sadaqah must be done sincerely for the
pleasure of Allah and not out of riya (show off) to gain praise or recognition from
others: O you who believe! Do not render vain your charity by reminders of your
generosity or by injury, like him who spends his wealth to be seen of men and he
does not believe in Allah nor in the last Day. (Quran, 2: 264)
Sad ibn Abu Waqqas narrated that Allahs Messenger (s.a.w.s.) said,
whatever
you spend (for Allahs sake) you will be rewarded for it, even for a morsel of food
which you may put in the mouth of your wife. (Bukhari, Vol. 8, Hadith 725;
Vol.1, Hadith 53)
2. It is better to conceal what we give or do as sadaqah:
And whatever you spend in charity or whatever vow you make, be sure Allah
knows it all. But the wrongdoers have no helpers. If you disclose (acts of) charity,
even so it is well, but if you conceal them and make them reach those (really) in
need, that is best for you. It will remove from you some of your (stains of) evil.
And Allah is well acquainted with what you do. (Quran, 2:270-271)
Prophet Muhammad (s.a.w.s.) said, Seven people will be shaded by Allah under
His shade on the day when there will be no shade except His. They are: 1. a just
ruler, 2. a youth who grew up in the worship of Allah, 3. a man whose heart is
attached to the mosque, 4. two men who love each other for Allahs sake, meeting
for that and parting for that. 5. a man who is called by a woman of beauty and
position but he says, I fear Allah, 6. a man who gives in charity and hides it, such
that his left hand does not know what his right hand gives in charity, and 7. a man
who remembered Allah in private and so his eyes shed tears. (Sahih Al-Bukhari
(Eng. translation) vol.2, hadeeth no. 504)
3. Sadaqah must be from halal (lawful) source:
Abu Hurairah (r.a.) narrated that Allahs Messenger (s.a.w.s.) said, If one gives in
charity what equals one date-fruit from the honestly earned money and Allah
accepts only the honestly earned money Allah takes it in His Right (hand). And
then, enlarges its reward for that person (who has given it), as anyone of you brings
up his baby horse, so much so that it becomes as big as a mountain. (Bukhari,
Vol.2, Hadith 491)
4. Begin charity with your dependents:
Hakim ibn Hizam narrated that the Prophet (s.a.w.s.) said: The upper hand is
better than the lower hand, (i.e., he who gives charity is better than him who takes
it). One should start giving first to his dependents. And the best object of charity is
that which is given by a wealthy person (from the money which is left after his
expenses.) And whoever abstains from asking others for some financial help, Allah
will give him and save him from asking others, Allah will make him self-
sufficient. (Bukhari, Vol.2, Hadith 508)
Abu Umamah (r.a.) narrated that Allahs Messenger said: O son of Adam, it is
better for you if you spend your surplus (wealth), but if you withhold it, it is evil
for you. There is (however) no reproach for you (if you withhold means necessary)
for a living. And begin (charity) with your dependents; and the upper hand is better
than the lower hand. (Muslim, 2256)
5. Not to delay giving of sadaqah nor show lethargy or negligence in giving
sadaqah:
And spend something (in charity) out of the substance which We have bestowed on
you, before death should come to any of you and he should say, O my Rabb (only
God and Sustainer)! Why do you not give me respite for a little while? I should
then have given (largely) in charity, and I should have been one of the doers of
good. (Quran, 63:10)
Haritha ibn Wahb narrated that he heard the Prophet (s.a.w.s.) saying, O people!
Give in charity as a time will come upon you when a person will wander about
with his object of charity and will not find anybody to accept it, and anyone (who
will be requested to take it) will say, If you had brought it yesterday, I would have
taken it, but today I am not in need of it. (Bukhari Vol. 2, Hadith 492)
Abu Hurairah (r.a.) narrated that a man came to the Prophet (s.a.w.s.) and asked,
O Allahs Messenger which charity is the most superior in reward? He replied,
The charity which you practice while you are healthy, niggardly and afraid of
poverty and wish to become wealthy. Do not delay it to the time of approaching
death and then say, Give so much to such and such, and so much to such and
such. (And it has already belonged to such and such (his heirs). (Bukhari Vol. 2,
Hadith 500)
Do not show lethargy or negligence in giving alms and charity till your last
breath. (Bukhari and Muslim)
6. Do not count the sadaqah you give:
Spend in charity and do not keep count for then Allah will also keep count in
giving you provision. (Bukhari and Muslim)
7. Seek only the desire to see Allah, which is the supreme success in Paradise.
Do not expect favor or reward from any person for the sadaqah you give: Those
who spend their wealth for increase in self-purification, and have in their minds no
favor from anyone for which a reward is expected in return, but only the desire to
seek for the Countenance of their Creator Most High; and soon will they attain
(complete) satisfaction. (Quran, 92:18-21)
From the above virtuous teachings, we can conclude that indeed, Islam opens for
us many ways of increasing our eeman and good deeds through sadaqah. We can
perform easy good deeds like smiling and dhikr (remembrance of Allah), which we
can do at anytime and get rewards. The rich among us can earn more rewards if we
give part of our wealth to the poor members of our relatives, friends, neighbors and
the society at large. If we have the ability to extend sadaqah especially to other
poor Muslims outside our community or country then we must extend our help.
Another virtuous way of giving sadaqah is by supporting individuals and groups
who are doing Dawah (inviting people to Islam or the Truth) for the pleasure of
Allah the Almighty. Let us take inspiration from the following Quranic ayah:
And he who brings the Truth and he who confirms (and supports) it such are
the men who do right. They shall have all that they wish for, with their Rabb (Only
God, Cherisher and Sustainer). Such is the reward of those who do good: so that
Allah will remit from them (even) the worst in their deeds and give them their
reward according to the best of what they have done. (Quran 39:33-35) Let us
hasten to give sadaqah for life in this world is short and temporary while the world
in the
Hereafter is everlasting. We never know when death has been decreed for us.
Today we live and we never know how long we will enjoy the pleasure of this
world. But one thing is certain: life in this world is nothing compared to the
everlasting life in the Hereafter. Allah (s.w.t.) tells us: Nothing is the life of this
world but play and amusement, but best is the Home in the Hereafter, for those
who are righteous, will you not then understand? (Quran, 6:32)
Allah does enlarge, or grant by (strict) measure, the sustenance (which He gives)
to whom so He pleases (the worldly) rejoice in the life of this world. But the life
of this world is but little comfort compared to the Hereafter. (Quran, 13:26)
Let us prepare ourselves for the everlasting world to come. Let us be among those
who will earn Allahs rewards in Jannah (the Garden of Bliss or Paradise) through
giving sadaqah in many ways. Let us continue earning Allahs rewards of our good
deeds by giving sadaqah that continues to benefit others. Let us think of giving
sadaqah to support Islamic projects like building of mosques, Islamic schools,
Islamic libraries, orphanage and dawah centers. If Allah has blessed us with
wealth, let us not delay to build any or all of the said Islamic projects for the sole
pleasure of Allah. If we do so, we will certainly attain the rewards of doing good
deeds continuously even after we die. Let us be inspired to give sadaqah with the
following authentic hadeeth:
Abu Hurairah (r.a.) narrated that Allahs Messenger (s.a.w.s.) 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 Quran 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, 254; Ibn Majah and
Bayhaqi)
For those who are wealthy but miser or negligent in giving sadaqah may they take
admonitions from the following words of Allah and His Messenger (s.a.w.s.): So
he who gives (in charity) and fears (Allah), and (in all sincerity) testifies to the
Best, We will indeed make smooth for him the path to Ease. But he who is a
greedy miser and thinks himself self-sufficient, and gives the lie to the Best, We
will indeed make smooth for him the Path of Misery; nor will his wealth profit him
when he falls headlong (into the Pit). Verily We take upon Us to guide, and verily
unto Us (belong) the End and the Beginning. Therefore do I warn you of a Fire
blazing fiercely; none shall burn therein but those most unfortunate ones who give
the lie to Truth and turn their backs. But those most devoted to Allah shall be
removed far from it. (Quran, 92:4-17)
Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.s.) 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 (s.a.w.s.) saying, The miser then tries to widen it but in vain.
(Bukhari, Vol. 4, Hadith 166; also see Vol. 2, Hadith 523)
Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.s.) 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, Vol. 2, Hadith 522)
Abu Dharr (r.a.) narrated that
Allahs Messenger (s.a.w.s.) 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, Vol. 8, Hadith 285)
Abu Bakr As-Siddiq (r.a.) narrated that Allahs Messenger (s.a.w.s.) said, A
crafty one, a miser, and one who keeps reminding people of what he has given,
will not enter Paradise. (Tirmidhi, 1873)
May Allah the Most Gracious, the Most Merciful give us opportunities to do many
ways of giving sadaqah for His pleasure and reward us best life, especially in the
Hereafter. May we spend our lives, time, money and efforts or everything in us to
do deeds that Allah accepts as forms of sadaqah solely for His Sake. May our Rabb
save us from the Hell-Fire by protecting us from being miser. Ameen.
Excellence of Generosity and Spending in a Good cause with
Reliance on Allah Riyad-us-Saliheen -
Imam Al-Nawawis Riyad-us-Saliheen
Chapter 60 : Excellence of Generosity and Spending in a Good cause with
Reliance on Allah
Allah, the Exalted, says:
And whatsoever you spend of anything (in Allahs Cause), He will replace it.
(34:39)
And whatever you spend in good, it is for yourselves, when you spend not except
seeking Allahs Countenance. And whatever you spend in good, it will be repaid to
you in full, and you shall not be wronged. (2:272)
And whatever you spend in good, surely Allah knows it well. (2:273)
544. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet
(sallallaahu alayhi wa sallam) said, Envy is permitted only in two cases: A man
whom Allah gives wealth, and he disposes of it rightfully, and a man to whom
Allah gives knowledge which he applies and teaches it.
[Al-Bukhari and Muslim].
545. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah
(sallallaahu alayhi wa sallam) asked, Who of you loves the wealth of his heir
more than his own wealth? The Companions said: O Messenger of Allah! There
is none of us but loves his own wealth more. He (sallallaahu alayhi wa sallam)
said, His wealth is that which he has sent forward, but that which he retains
belongs to his heir.
[Al-Bukhari].
546. `Adi bin Hatim (May Allah be pleased with him) reported: Messenger of
Allah (sallallaahu alayhi wa sallam) said, Protect yourself from Hell-fire even by
giving a piece of date as charity.
[Al-Bukhari and Muslim].
547. Jabir (May Allah be pleased with him) reported: Messenger of Allah
(sallallaahu alayhi wa sallam) never said `no to anyone who asked him for
anything.
[Al-Bukhari and Muslim].
548. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah
(sallallaahu alayhi wa sallam) said, Everyday two angels descend and one of them
says, `O Allah! Compensate (more) to the person who gives (in charity); while the
other one says, `O Allah! Destroy the one who withholds (charity, etc).
[Al-Bukhari ].
549. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah
(sallallaahu alayhi wa sallam) said, Allah, the Exalted, says, `Spend, O son of
Adam, you will also be spent upon.
[Al-Bukhari and Muslim].
550. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: A
man asked Messenger of Allah (sallallaahu alayhi wa sallam), Which act in Islam
is the best? He (sallallaahu alayhi wa sallam) replied, To feed (the poor and the
needy) and to greet those whom you know and those you do not know.
[Al-Bukhari and Muslim].
551. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: the
Messenger of Allah (sallallaahu alayhi wa sallam) said, There are forty kinds of
virtue, the highest of which is to gift a (milch) she goat. He who practises any of
these virtues, expecting its reward (from Allah) and believing on the verity of the
promise made for it, will enter Jannah.
[Al-Bukhari].
552. Abu Umamah (May Allah be pleased with him) reported: Messenger of Allah
(sallallaahu alayhi wa sallam) said, O son of Adam, if you spend the surplus, it
will be better for you; and if you retain it, it will be bad for you. You will not be
reprimanded for keeping what is enough for your need. Begin with those who are
your dependents, and the upper hand (i.e., the one that spends in the way of Allah)
is better than the lower hand (i.e., the one that receives charity.)
[Muslim].
553. Anas (May Allah be pleased with him) reported: Whenever the Messenger of
Allah (sallallaahu alayhi wa sallam) was asked a thing by one who is about to
accept Islam but he would give it. A man came to the Prophet (sallallaahu alayhi
wa sallam) and he gave him a herd of sheep scattered between two mountains.
When he returned to his people, he said to them: O my people! Embrace Islam
because Muhammad gives like one who has no fear of poverty. Some people
would embrace Islam only for worldly gains, but soon Islam becomes dearer to
them than the world with all what it contains.
[Muslim].
554. `Umar (May Allah be pleased with him) reported: Messenger of Allah
(sallallaahu alayhi wa sallam) distributed some wealth and I said to him, O
Messenger of Allah! Do you not think that there are other people who are more
deserving than these whom you gave. He (sallallaahu alayhi wa sallam) said,
They had, in fact, left no alternative for me except either they should beg of me
importunately or they would regard me as a miser; but I am not a miser.
[Muslim].
555. Jubair bin Mut`im (May Allah be pleased with him) reported: While I was
walking with the Prophet (sallallaahu alayhi wa sallam) on his return from the
battle of Hunain, a few bedouins caught hold of him and began to demand their
shares. They forced him to a tree and someone snatched away his cloak (which got
entangled in that thorny tree). The Prophet (sallallaahu alayhi wa sallam) said,
Give my cloak back to me. Were I to have camels equal to the number of these
trees, I would have distributed them all among you, and you would not have found
me a miser, or a liar, or a coward.
[Al-Bukhari].
556. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah
(sallallaahu alayhi wa sallam) said, Wealth is not diminished by giving (in
charity). Allah augments the honour of one who forgives; and one who displays
humbleness towards another seeking the pleasure of Allah, Allah exalts him in
ranks.
[Muslim].
557. Abu Kabshah `Amr bin Sa`d (May Allah be pleased with him) reported:
Messenger of Allah (sallallaahu alayhi wa sallam) said, I swear by Allah for three
(qualities) which I am going to tell you about. Remember them well:
(1) The wealth of a man will not diminish by Sadaqah (charity).
(2) Allah augments the honour of a man who endures an oppression patiently.
(3) He who opens a gate of begging, Allah opens a gate of poverty (or he said a
word similar to it).
He (sallallaahu alayhi wa sallam) also said, Remember well what I am going to
tell you: The world is for four kinds of people. (1) One upon whom Allah has
bestowed wealth and knowledge and so he fears his Rubb in respect to them, joins
the ties of blood relationship and acknowledges the Rights of Allah on him (and
fulfills them); this type will have the best position (in Jannah). (2) One upon whom
Allah has conferred knowledge but no wealth, and he is sincere in his intention and
says: `Had I possessed wealth, I would have acted like so-and-so. If that is his
intention, his reward is the same as that of the other. (3) One whom Allah has
given wealth but no knowledge and he squanders his wealth ignorantly, does not
fear Allah in respect to it, does not discharge the obligations of kinship and does
not acknowledge the Rights of Allah. Such a person will be in the worst position
(in the Hereafter). (4) One upon whom Allah has bestowed neither wealth nor
knowledge and he says: `Had I possessed wealth, I would have acted like so-and-
so (i.e., he would squander his wealth). If this is his intention, both will have equal
sin.
[At-Tirmidhi].
558. `Aishah (May Allah be pleased with her) reported: Messenger of Allah
(sallallaahu alayhi wa sallam) had slaughtered a sheep and distributed major
portions of its meat. Then he (sallallaahu alayhi wa sallam) asked, Is there
anything left? She replied, Nothing, except the shoulder. Thereupon he said,
All of it is left except its shoulder.
[At-Tirmidhi].
559. Asma bint Abu Bakr (May Allah be pleased with her) reported: Messenger of
Allah (sallallaahu alayhi wa sallam) said to me, Do not hoard; otherwise, Allah
will withhold from you.
[Al-Bukhari and Muslim].
560. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger
of Allah (sallallaahu alayhi wa sallam) saying: The case of a miserly man and a
generous man who gives in charity is similar to that of two persons who are clad in
armour from their breasts up to their collar bones. When the generous man gives in
charity, his armour expands so much as to cover his fingertips and toes. When the
miser intends to spend something the armour contracts and every ring of it sticks to
the place where it is (sinks into his flesh). He tries to loosen it but it does not
expand.
[Al-Bukhari and Muslim].
561. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah
(sallallaahu alayhi wa sallam) said, He who gives in charity the value of a date
which he legally earned, and Allah accepts only that which is pure, Allah accepts it
with His Right Hand and fosters it for him, as one of you fosters his mare, until it
becomes like a mountain.
[Al-Bukhari and Muslim].
562. Abu Hurairah (May Allah be pleased with him) reported: The Prophet
(sallallaahu alayhi wa sallam) said, While a man was walking through a barren
land, he heard a voice coming out of a cloud saying: `Irrigate the garden of so-and-
so. Thereupon the cloud drifted in a certain direction and discharged its water over
a rocky plain. The streamlets flowed into a channel. This man followed the channel
until it reached a garden and he saw the owner of the garden standing in its center,
working with his spade spreading the water (changing the course of the water). He
asked him: O slave of Allah, what is your name? He told his name, which was
the same that he heard from the cloud. The owner of the garden then asked him: O
slave of Allah, why did you ask my name? He replied: I heard a voice from a
cloud which poured down this water saying: `Irrigate the garden of so-and-so. I
would like to know what do you do with it. He said: Now that you asked me, I
will tell you. I estimate the produce of the garden and distribute one-third of it in
charity, I spend one-third on myself and my family and invest one-third back into
the garden.
[Muslim].
060/
The Virtues of Spending in the Path of Allah
Believers are promised great rewards for expending their wealth, wholeheartedly in
the path of Allah Taala. Sadaqah is a virtuous deed in Islam, and a reminder to us
that the wealth we possess, is simply a loan from Allah, for which we will be held
accountable in the Aakhirah.
Allah Taala exhorts us to spend on the poor and needy, from the wealth that has
been allotted to us. All forms of wealth essentially come from Allah Subhaanahu
Wa Taala, and our spending on those in need, is highly appreciated by Allah
Taala. In His Infinite Mercy, Allah Taala equates our giving of charity as a loan
to Him! (even though HE does not need it). And, this investment with Allah Taala
will provide everlasting sustenance in Dunya and Aakhirah.
An example of this guaranteed promise, is mentioned in Verse 261 of Surah
Baqarah :
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The example of those who spend their wealth in the way of Allah is like a seed [of
grain] which grows seven spikes; in each spike is a hundred grains. And Allah
multiplies [His reward] for whom He wills. And Allah is all-Encompassing and
Knowing.
For the one who spends in Allahs path, HE increases his reward from one blessing
Allah Subhaanahu Wa Taala is Zul Fadhlil Azeem the Possessor of Great
Bounty and HE rewards immensely! A person who is aware of the large profits
that will be reaped from sowing just one seed into the ground, will most definitely
exert himself and work harder to derive the rest of the gains.
Similarly, when a Believer understands that his giving of charity will reap
tremendous reward, then he will likewise strive hard to reap the magnanimous
rewards for charity promised by Allah Taala. Thus, one who spends just one Rand
in the path of Allah Subhaanahu Wa Taala, is investing in something that will give
him multiple profits in the Aakhirah.
..
The Etiquettes, Qualities and Manner in which one should Spend in the Path of
Allah
It is essential to reflect on some significant Adaab (etiquettes) of spending in the
path of Allah as outlined in the following Ayaah. In doing so, sacrificing will
become a pleasure rather than a burden.
..
1 ~ Seeking the Pleasure of Allah and not to show off to people.
A main ingredient before giving Sadaqah should be correctness of ones intention.
Sadaqah must be done sincerely for the pleasure of Allah and not out of Riya
(show) to gain praise or recognition from others.
Allah Taala says:
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Those who spend their wealth in the way of Allah and then do not follow up what
they have spent with reminders [of it] or [other] injury will have their reward with
their Lord, and there will be no fear concerning them, nor will they grieve ~ Surah
Baqarah 2:262
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2 ~ It should not be followed by reproach and injury
Allah Taala mentions :
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O you who have believed, do not invalidate your charities with reminders or injury
as does one who spends his wealth [only] to be seen by the people and does not
believe in Allah and the Last Day. His example is like that of a [large] smooth
stone upon which is dust and is hit by a downpour that leaves it bare. They are
unable [to keep] anything of what they have earned. And Allah does not guide the
disbelieving people ~ Surah Baqarah 2:264
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And the example of those who spend their wealth seeking the pleasure of Allah
and assuring [reward for] themselves is like a garden on high ground which is hit
by a downpour so it yields its fruits in double. And [even] if it is not hit by a
downpour, then a drizzle [is sufficient]. And Allah , of what you do, is Seeing ~
Surah Baqarah2:265
Explanation :
Allah Subhaanahu Wa Taala has encouraged spending in His Path, but has warned
against boasting of ones favour upon the poor person and teasing or taunting
beneficiaries.
Imaam Ghazaali (Rahmatullahi Alayh) when mentioning the etiquettes of giving
Sadaqah stated that one should not destroy ones charity by displaying Mann.
This refers to continually reminding a person of ones favours upon him.
Immediate harm (Azaa) is also caused by taunting the beneficiary, telling him, I
gave you this and that.
Sometimes donors even demand free labour in lieu of their Sadaqah! A person
should not expect anything in return for what he has given, nor show a sense of
superiority over a poor person. Instead of hoping for some worldly benefit from
our Sadaqah, we should be grateful to those who accept our Sadaqah. Giving
Sadaqa should never be followed by rebuking the poor for begging.
Imaam Ghazaali (Rahmatullahi Alayh) says we should ponder and reflect: In
reality it is the poor person who has done a favour to the rich for, by accepting
the Sadaqah, he has absolved the rich person from his obligation towards Allah
Subhaanahu Wa Taala. The poor ultimately become a means of purification of the
rich mans wealth and saves him from the fire of Jahannum.
Rasulullah Salallahu Alayhi Wa Sallam mentioned in a Hadith :
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Save yourself from Hell-fire even by giving half a date in charity. ~ Bukhari
Spending ones wealth and then taunting the beneficiary is likened to showing off.
Allah Subhaanahu Wa Taala gives an example of one who intends growing crops
from a little bit of soil spread across a smooth rock. Allah Taala then sends down
very heavy rain which washes away the soil on the rock, leaving it completely
bare. The bare rock cannot absorb water, nor can it nourish a seed to grow.
Similarly, boasting prevents the seed of charity from being nurtured and cultivated.
It causes the charity to be rejected and washed away. Such people are unable to
acquire the reward of what they have earned or worked for and their actions render
their charity null and void.
On the other hand, those who spend their wealth with pure intention exclusively
for the pleasure of Allah Subhaanahu Wa Taala their deeds are like rain on an
elevated orchard with excellent soil. When a heavy rain or even a drizzle falls onto
it, the crops grow and bring forth fruits two fold! Heavy rain is in reference to the
spending of abundant wealth and a drizzle is in reference to the spending of little
wealth. Spending which is done to seek the pleasure of Subhaanahu Wa Taala
cannot fail to bring about a good effect. This in turn strengthens their hearts
(Imaan).
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Kind speech and forgiveness are better than charity followed by injury. And Allah
is Free of need and Forbearing ~ Surah Baqarah 2:263
Allah Subhaanahu Wa Taala mentions : Responding softly and forgiving is better
than a charity which is followed by harassment. Sometimes one may find that a
beggar is not satisfied with what he is given and he may utter harsh words to the
giver. It is better here to overlook the harsh words of the beggar and to forgive
him.
The word Maghfirah comes from the word Mighfar, which means a helmet
(covering the head). Likewise, the donor covers the need of the beggar and does
not expose his wants, but infact, he secretly assists him and shields him from any
embarrassment.
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3 ~ It must be lawful and good
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O you who have believed, spend from the good things which you have earned and
from that which We have produced for you from the earth. And do not aim toward
the defective therefrom, spending [from that] while you would not take it
[yourself] except with closed eyes. And know that Allah is Free of need, and All
Praiseworthy ~ Surah Baqarah 2: 267
Giving Sadaqah of that which is not Halaal or of that which is defective (tainted
goods or money) and retaining that which is superior is not a Quality of a Believer
discharge wealth in charity. Allah Subhaanahu Wa Taala is Pure and only accepts
that which is pure. Charity of thousands of Rands earned in a Haraam manner, is
considered null and void. When charity is given, it should not be of inferior quality
goods which we ourselves reject.
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4 ~ It should be given to those poor who are besieged in the way of Allah.
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[Charity is] for the poor who have been restricted for the cause of Allah , unable to
move about in the land. An ignorant [person] would think them self-sufficient
because of their restraint, but you will know them by their [characteristic] sign.
They do not ask people persistently [or at all]. And whatever you spend of good
indeed, Allah is Knowing of it.
Surah Baqarah 2:273
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5 ~ The rewards of spending publicly and secretly extend to both worlds
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Those who spend their wealth [in the path of Allah] by night and by day, secretly
and publicly they will have their reward with their Lord. And no fear will there
be concerning them, nor will they grieve ~ Surah Baqarah 2:274
Sadaqah can be given with a noble and correct intention both publicly (in the form
of encouragement to others) or privately (in secrecy). Giving charity openly is an
excellent form of Ibaadah. However, if it is given secretly to the poor then this is
the best form of Sadaqah, as it eliminates the chance of show and ostentation and
saves the poor from humiliation.
..
Shaytaan instills in us the fear of poverty and commands us to be miserly in the
spending of our wealth. The wealth that a person hoards however, may not remain
with one in the tomorrow of the Dunya thus the empty threats of Shaytaan are
futile. Spending in charity in the path of Allah, earns one the guaranteed promise
of the Maghfirat of Allah Subhaanahu Wa Taala in the tomorrow of the
Aakhirah this is perpetual and immeasurable!
The doors of Dunya open up for kind and generous people; and the more you give
in charity, the more barakah Allah Subahaanahu Wa Taala will grant you
by: Moulana Naeem Motala Sb
of-allah/
Spending Wealth in Islam - Part 1 (Sadaqah and Infaq)
Introduction
All of us as good practising Muslims endeavour to attain righteousness. The Holy
Quran has prescribed many paths to achieve this goal. One key tenet is to spend the
wealth we have and which we dearly love in the ways Allah has prescribed.
You can never have extended virtue and righteousness unless you spend part of
what you dearly love for the cause of God. God knows very well whatever you
spend for His cause (3:92)
Believers, out of what We have given you, spend for the cause of Allah before the
coming of the day when there will be no trading, no friendship, and no
intercession. Those who deny the Truth are unjust (2:254)
And spend in the way of Allah and do not throw [yourselves] with your [own]
hands into destruction [by refraining]. And do good; indeed, Allah loves the doers
of good (2:195)
Rather on the day of judgement one would be punished for saving extra for
themselves beyond their needs in this world. As Islam is a religion which supports
the circulation of money in the society, hence it strongly condemns the
accumulation of wealth.
And let not those who [greedily] withhold what Allah has given them of His
bounty ever think that it is better for them. Rather, it is worse for them. Their necks
will be encircled by what they withheld on the Day of Resurrection. And to Allah
belongs the heritage of the heavens and the earth. And Allah , with what you do, is
[fully] Acquainted (3:180)
And spend in the way of Allah and do not throw [yourselves] with your [own]
hands into destruction [by refraining]. And do good; indeed, Allah loves the doers
of good (2:195)
In Holy Quran, there are literally hundreds of verses emphasising the importance
of spending money beyond one's needs, under the categories of
Sadaqah
Infaq
Zakah
Qarz e Hasanah & Infaq fe sabeel Lillah
This blog is based on our understanding of Allah's commandments in Holy Quran -
the book of ultimate guidance. We would try to explain the difference in the above
categories with Quranic references. It is then for the readers to think more about
this topic and make decisions based on the evidence presented here.
Sadaqah & Infaq
Holy Quran is literally full of Ayahs on these topics. Before we explain the
relationship of Infaq and Sadaqah you might like to watch and listen to the two
parts video below with recitation and English translation of Ayah's 261 - 281 of
Surah Al Baqarah. This is one beautiful collection of Allah's commandments on
Infaq, Sadaqah and Riba (interest). Though we will not be discussing the topic of
Riba in this blog. Even if you skip these videos, you will find most of these Ayahs
described and referenced in this blog at various points,
Spending Wealth Part 1
Spending Wealth Part 2
Although the words Infaq and Sadaqah have been used interchangeably in the Holy
Quran. On deeper analysis one can find that some categories of Infaq and Sadaqah
overlap, while in other forms Infaq and Sadaqah are separate from each other as
well. To understand the relationship between Infaq and sadaqah let us look at the
Venn diagram below.
The overlap
Let us start with the overlap area first where, Allah has used the words Infaq and
Sadaqah interchangeably.
And spend [in the way of Allah] from what We have provided you before death
approaches one of you and he says, "My Lord, if only You would delay me for a
brief term so I would give charity and be among the righteous" (63:10).
Allah has used the word Infaq for spending on parents as well as poor and needy as
in 2:215
They ask you, [O Muhammad], what they should spend. Say, "Whatever you spend
of good is [to be] for parents and relatives and orphans and the needy and the
traveller. And whatever you do of good - indeed, Allah is Knowing of it (2:215)
The orange area (Infaq)
But when we look at the above Ayah 2:215 in the context of 9:60 and 12:88
(below) it becomes clear to us that Infaq on parents does not fall into the category
of Sadaqah while spending on needy and those 'asking for help' does. So some
categories of Infaq are Sadaqah while others are not.
Alms (sadaqat) are only for the poor and the needy, and the officials (appointed)
over them, and those whose hearts are made to incline (to truth) and the
(ransoming of) captives and those in debts and in the way of Allah and the
wayfarer; an ordinance from Allah; and Allah is knowing, Wise (9:60).
So when they entered upon Joseph, they said, "O 'Azeez, adversity has touched us
and our family, and we have come with goods poor in quality, but give us full
measure and be charitable to us. Indeed, Allah rewards the charitable (12:88).
Infaq literally means 'spending', Allah has used this terms in various contexts and
each context is subtly different from the others at times. For example, spending
money routinely to help others and spending money if we have vowed (promised
to spend, if Allah blesses us with our wishes) both fall under the category of Infaq.
And whatever you spend of expenditures or make of vows - indeed, Allah knows
of it. And for the wrongdoers there are no helpers (2:270).
The blue area (Sadaqah)
As one can see that Allah has mentioned some other categories of Sadaqah here
including paying ransom for captives, for which to the best of our knowledge
Allah has not used the term Infaq specifically. It can still be argued that the later
categories can also be classified as Infaq as well, but then there are Ayahs like
2:280 where writing off somebody's debt is classed as Sadaqah. This category
clearly distinguishes Sadaqah from Infaq as one is not spending anything in hand
rather letting go what one was owed.
And if the debtor is in a hard time (has no money), then grant him time till it is
easy for him to repay, but if you remit it by way of charity, that is better for you if
you did but know (2:280)
In simple words we can say where there is a matter of WAIVING ones right it falls
purely in the category of Sadaqah separate from Infaq. This is substantiated by a
number of Ayahs in Holy Quran. Like waiving the right to blood money is also
Sadaqah as in 4:92.
And never is it for a believer to kill a believer except by mistake. And whoever
kills a believer by mistake - then the freeing of a believing slave and a
compensation payment presented to the deceased's family [is required] unless they
give [up their right as] charity. But if the deceased was from a people at war with
you and he was a believer - then [only] the freeing of a believing slave; and if he
was from a people with whom you have a treaty - then a compensation payment
presented to his family and the freeing of a believing slave. And whoever does not
find [one or cannot afford to buy one] - then [instead], a fast for two months
consecutively, [seeking] acceptance of repentance from Allah. And Allah is ever
Knowing and Wise(4:92).
Similarly if one waives their right to Qasas is also Sadaqah as in 5:45.
And We ordained for them therein a life for a life, an eye for an eye, a nose for a
nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution. But
whoever gives [up his right as] charity, it is an expiation for him. And whoever
does not judge by what Allah has revealed then it is those who are the
wrongdoers(5:45).
Another category of Sadaqah is money spent as a compensation (FIDYAH) for an
Obligatory Practice which one was unable to perform due to legitimate reasons. In
2:196 Allah has set the compensation for not being able to shave heads in the
context of Hajj to be either fasting, sadaqah or sacrifice.
And complete the Hajj and 'umrah for Allah. But if you are prevented, then [offer]
what can be obtained with ease of sacrificial animals. And do not shave your heads
until the sacrificial animal has reached its place of slaughter. And whoever among
you is ill or has an ailment of the head [making shaving necessary must offer] a
ransom of fasting [three days] or charity or sacrifice. And when you are secure,
then whoever performs 'umrah [during the Hajj months] followed by Hajj [offers]
what can be obtained with ease of sacrificial animals. And whoever cannot find [or
afford such an animal] - then a fast of three days during Hajj and of seven when
you have returned [home]. Those are ten complete [days]. This is for those whose
family is not in the area of al-Masjid al-haram. And fear Allah and know that Allah
is severe in penalty(2:196).
Allah Almighty has used the word Sadaqah for the money given by men to women
at the time of their marriage (meher) as in 4:4.
And give the women [upon marriage] their [bridal] gifts graciously. But if they
give up willingly to you anything of it, then take it in satisfaction and ease(4:4).
General principles and reward for Sadaqah
Sadaqah is one's personal act, and if somebody has not got the means to do
Sadaqah it is a matter between that person and Allah, nobody should make fun of
them as in 9:79.
Those who criticize the contributors among the believers concerning [their]
charities and [criticize] the ones who find nothing [to spend] except their effort, so
they ridicule them - Allah will ridicule them, and they will have a painful
punishment (9:79)
One is allowed to do Sadaqah openly but doing sadaqah secretly is better,
irrespective of the way one does Sadaqah Allah takes away our sins in return for
Sadaqat.
If you disclose your charitable expenditures, they are good; but if you conceal
them and give them to the poor, it is better for you, and He will remove from you
some of your misdeeds [thereby]. And Allah , with what you do, is [fully]
Acquainted (2:271).
Although, Allah has forbidden secret planning for most things but one is allowed
to plan good deeds including Sadaqat in a group discreetly.
No good is there in much of their private conversation, except for those who enjoin
charity or that which is right or conciliation between people. And whoever does
that seeking means to the approval of Allah - then We are going to give him a great
reward (4:114).
Allah has given us the example of Munafiqeen that they promised Allah to spend
in Sadaqah if they were blessed with money 9:75, and when they were rewarded
they did not do the Sadaqah 9:76. So Allah will severely punish them 9:79. In this
there is the lesson for us to fulfil the promises of Sadaqat we make to Allah to seek
his blessings.
And among them are those who made a covenant with Allah , [saying], "If He
should give us from His bounty, we will surely spend in charity, and we will surely
be among the righteous (9:75)."
But when he gave them from His bounty, they were stingy with it and turned away
while they refused (9:76).
On the contrary there is a great reward for those who do Sadaqah 33:35 and doing
Sadaqah is a characteristic of salaheen 63:10. Those who do Sadaqat and spend in
the way of Qarz-e-Hasanah (described later) will have a great reward (57:18).
Indeed, the Muslim men and Muslim women, the believing men and believing
women, the obedient men and obedient women, the truthful men and truthful
women, the patient men and patient women, the humble men and humble women,
the charitable men and charitable women, the fasting men and fasting women, the
men who guard their private parts and the women who do so, and the men who
remember Allah often and the women who do so - for them Allah has prepared
forgiveness and a great reward (33:35).
And spend [in the way of Allah] from what We have provided you before death
approaches one of you and he says, "My Lord, if only You would delay me for a
brief term so I would give charity and be among the righteous" (63:10).
Indeed, the men who practice charity and the women who practice charity and
[they who] have loaned Allah a goodly loan - it will be multiplied for them, and
they will have a noble reward (57:18).
At the same time, we can find Allah's commandment to Holy Prohpet PBUH
(9:102-104) to take Sadaqat from those believers who had done some bad deeds as
a way of cleansing them and a means of seeking forgiveness from Almighty. This
lays down the principle that doing Sadaqah can take away our sins only if it is
accepted by Allah.
And [there are] others who have acknowledged their sins. They had mixed a
righteous deed with another that was bad. Perhaps Allah will turn to them in
forgiveness. Indeed, Allah is Forgiving and Merciful (9:102).
Take, [O, Muhammad], from their wealth a charity by which you purify them and
cause them increase, and invoke [Allah 's blessings] upon them. Indeed, your
invocations are reassurance for them. And Allah is Hearing and Knowing (9:103).
Do they not know that it is Allah who accepts repentance from His servants and
receives charities and that it is Allah who is the Accepting of repentance, the
Merciful? (9:104)
All Sadaqat should be purely to gain righteousness and the persons doing Sadaqah
should not remind the people they have helped, to cause injury or insult to those
being helped.
O you who have believed, do not invalidate your charities with reminders or injury
as does one who spends his wealth [only] to be seen by the people and does not
believe in Allah and the Last Day. His example is like that of a [large] smooth
stone upon which is dust and is hit by a downpour that leaves it bare. They are
unable [to keep] anything of what they have earned. And Allah does not guide the
disbelieving people (2:264).
Allah asks us to speak politely to the one who are in need of help, even if we are
not in a position to help them at that point in time.
And if you [must] turn away from the needy awaiting mercy from your Lord which
you expect, then speak to them a gentle word. (17:28)
Finally as already referenced above in 9:60 Sadaqat can be used legitimately for
paying the officials running the charitable organisations or for the salary of those
who collect the Sadaqat.
Alms (sadaqat) are only for the poor and the needy, and the officials (appointed)
over them, and those whose hearts are made to incline (to truth) and the
(ransoming of) captives and those in debts and in the way of Allah and the
wayfarer; an ordinance from Allah; and Allah is knowing, Wise (9:60).
Let us now return to Infaq (the orange area in the Venn diagram above)
As mentioned in the introduction earlier, Allah has linked the attainment of
righteousness with the spending of wealth in charity and for His causes. Infaq
covers spending on parents, family, relatives, friends, neighbours, needy, poor,
orphans and travellers.
In some places Allah has used a specific terms for spending of wealth particularly
in spreading the religion, i.e 'Infaq fi Sabeel Allah' and 'Qarz e Hasanah' (literally;
'lending for a good reason') the later is discussed separately.
A common belief is that doing Infaq is not obligatory while Zakat is. There is
some truth in this, but when we look at Quranic commandments we find out that
personal acts of charity come before the establishment of a system of Zakat (which
will be discussed in detail later). In the following verse of Surah Al Baqarah, we
see that Allah has mentioned spending of wealth before establishing a system of
Prayers and Zakat. This clearly emphasises on the importance of spending the
wealth on people around us. It also confirms that Zakat is different from personal
charitable acts of spending of wealth on people around us.
Righteousness is not that you turn your faces toward the east or the west, but [true]
righteousness is [in] one who believes in Allah , the Last Day, the angels, the
Book, and the prophets and gives wealth, in spite of love for it, to relatives,
orphans, the needy, the traveller, those who ask [for help], and for freeing slaves;
[and who] establishes prayer and gives zakah; [those who] fulfill their promise
when they promise; and [those who] are patient in poverty and hardship and during
battle. Those are the ones who have been true, and it is those who are the righteous
(2:177)
Key Points from this Ayah are that general spending on good causes and 'Zakat' are
two separate things. Commandment to spend comes even before Aaqeem us Salah
wa Aa tuz Zakah. We will discuss in detail, why this is so in the section on Zakat
but at this stage it should suffice to say that Infaq and sadaqaat are personal
charitable acts and Zakat is a system of taxation set-up by the Islamic state.
How much Infaq one should do?
They ask you about wine and gambling. Say, "In them is great sin and [yet, some]
benefit for people. But their sin is greater than their benefit." And they ask you
what they should spend. Say, "The excess [beyond needs]." Thus Allah makes
clear to you the verses [of revelation] that you might give thought (2:219)
Allah, the most beneficent and merciful, has left it open for us to decide what is
our need and what is in excess of our needs. Allah has not given us any fixed
figure as needs change with the time and circumstances, and peoples needs vary
from each other, and Allah doesn't want any hardships for us. Whole life is a test,
so is this question, what are our reasonable needs and what falls under
extravagance? Allah has described excessive spending as a satanic act. Each one of
us would be answerable to Allah on the day of judgement whether we spent too
much on ourselves or did we strike the right balance to do Infaq while justly
fulfilling our own needs first.
Children of Adam, dress well when attending the mosques, eat and drink but do
not be excessive for God does not love those who are excessive (in what they do)
(7:31)
Do not be a wasteful spender. Squanderers are the brothers of satan. Satan was
faithless to his Lord (17:27)
Hence, One should spend any money in excess of their needs in the way prescribed
by Allah and avoid wasteful spending on themselves.
Under the category of Infaq, who should we spend on?
They ask you, [O Muhammad], what they should spend. Say, "Whatever you spend
of good is [to be] for parents and relatives and orphans and the needy and the
traveller. And whatever you do of good - indeed, Allah is Knowing of it (2:215)
Charity begins at home. Sometimes, while spending on the needy and poor to
please Allah, we forget the needs and rights of our immediate family members. At
other times, by mistake, we either take our family for-granted and undermine their
requirements or we think that spending on other people has got priority over
spending on our own family. In the above verse of Surah Al Baqrah, Allah has
described the hierarchy of beneficiaries and we notice that Allah has mentioned
parents and relatives before orphans, needy and the travellers. This verse shows the
importance of spending wealth on our parents and family, and it is important that
we spend our wealth in the order of priority. The whole idea is to prevent the
accumulation of wealth in few hands, and to promote the flow of money in society
so that everyone (including deprived, oppressed and needy) get benefit from it.
Principles of Infaq
One should do Infaq purely to please Allah and attain purity, and not to gain
favours or rewards in this world, as they will be rewarded on the day of judgement.
[He] who gives [from] his wealth to purify himself (92:18)
They do not expect any reward (92:19)
Except the pleasure of their Lord, the Most High (92:20)
He surely will be pleased (when he will enter Paradise) (92:21)
Not upon you, [O Muhammad], is [responsibility for] their guidance, but Allah
guides whom He wills. And whatever good you [believers] spend is for yourselves,
and you do not spend except seeking the countenance of Allah. And whatever you
spend of good - it will be fully repaid to you, and you will not be wronged (2:272)
After spending on people one should not make the recipient obliged or insulted,
such people will be rewarded by Allah Almighty.
Those who spend their property for the cause of God and do not make the recipient
feel obliged or insulted shall receive their reward from God. They will have no fear
nor will they be grieved (2:262)
Infaq should be purely for Allah and not to show-off for any worldly reasons.
Those who spend their property out of a desire to show off and not because of their
belief in God and the Day of Judgment, and (lastly) those who choose Satan for a
friend; what an evil friend! (4:38)
At the same time Allah does not strictly ask us to hide our charitable acts and we
are allowed to do charity openly as well. We believe that this is so that others
around us also get motivated in doing charitable work.
Those who spend their property for the cause of God, any time during the day or
night, in public or in private, will receive their reward from their Lord. There will
be no fear for them nor will they grieve (2:274)
spending on ourselves and others. The concept is to spend sensibly so that we
ourselves dont end up in despair, destitute or poverty.
Who in their spending are neither extravagant nor stingy but maintain
moderation (25:67)
And give the relative his right, and [also] the poor and the traveler, and do not
spend wastefully (17:27)
And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its
utmost reach (like a spendthrift), so that you become blameworthy and in severe
poverty (17:29)
Outcomes of Infaq
There is a great reward for those who do Infaq.
And the likeness of those who spend their wealth seeking Allah's Pleasure while
they in their ownselves are sure and certain that Allah will reward them (for their
spending in His Cause), is the likeness of a garden on a height; heavy rain falls on
it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain
suffices it. And Allah is All-Seer of (knows well) what you do (2:265)
Allah promises great reward for Infaq on the day of judgement as well
Believe in Allah and His Messenger and spend out of that in which He has made
you successors. For those who have believed among you and spent, there will be a
great reward (57:7)
Say, Indeed, my Lord extends provision for whom He wills of His servants and
restricts [it] for him. But whatever thing you spend [in His cause] - He will
compensate it; and He is the best of providers (34:39)
So fear Allah as much as you are able and listen and obey and spend; it is better for
your selves. And whoever is protected from the stinginess of his soul - it is those
who will be the successful (64:16).
Punishment for stringiness (not spending the wealth)
Islam teaches us the lessons of generosity and open-heartedness. It condemns
collecting of wealth and not spending it in the prescribed ways. Allah has promised
punishment for those who do not spend wealth and those who ask others not to
spend as well.
Those who are miserly and ask others to be stringy (as well) and hide what Allah
has bestowed upon them of His blessings. And We have prepared for the
disbelievers a humiliating punishment (4:37)
And let not those who [greedily] withhold what Allah has given them of His
bounty ever think that it is better for them. Rather, it is worse for them. Their necks
will be encircled by what they withheld on the Day of Resurrection. And to Allah
belongs the heritage of the heavens and the earth. And Allah knows all your deeds
(3:180)
[Those] who are stingy and ask other people to be stingy (as well). And whoever
turns away - then indeed, Allah is the free of need, the Praiseworthy (57:24).
Allah knows that humans love their wealth, and Almighty dispels the false belief
that money will stay with them forever, rather the fire of hell is promised for those
who collect wealth and keep counting it.
Who collects wealth and [continuously] counts it (104:2)
He thinks that his wealth will make him immortal (104:3)
No! He will surely be thrown into the crushing fire (104:4)
1-sadaqah.html
The Blessings of Spending in the Way of Allah
Spending in the way of Allah is a great virtue. It occupies paramount importance
in divine religions. All Prophets of Allah emphatically urged their followers to
spend in the way of Allah. In this article, we shall take a brief look at some of the
blessings of spending in the way of Allah.
True Attachment with God
The greatest benefit of spending in the way of Allah is that it establishes a strong
bond between a person and his Creator. A man's heart generally lies where his
wealth is. If he hides away his wealth in some secret place, he finds himself
thinking about that very place all the time. In case of investment in a business or a
company, he cannot help being pre-occupied with the continued viability of the
investee. In short, what is evident from practical experience is that man's heart is
affixed to his wealth. Keeping in view the foregoing explanation, it can be asserted
that anyone who spends in the way of Allah would find that he is in an everlasting
communion with God since he has entrusted Allah with his wealth. In this regard,
Jesus is reported to have said:
"Lay up for yourselves treasures in heaven where neither moth nor rust destroys
and where thieves do not break in and steal. For where your treasure is, there your
heart will be also." (Mathew 6:20-1)
Stronger Ties with the Society
The second benefit which spending in the way of Allah affords the spender is that
it helps him establish unfailing ties with his society. A little deliberation here will
reveal that this achievement is not of less significance. Rather, it is one of the two
pillars upon which the whole structure of religion is based. These two pillars,
namely: prayer and spending, are a pre-requisite in order to make a person a true
servant of God. The first pillar helps in developing a true relationship with the
Almighty. And the second inculcates a deep-rooted connection amongst the
members of the society. Hence, both play an unsurpassed role in nurturing and
developing the persona conceived by the Quran. It is precisely for this reason that
Salah (the prayer) and Zakah (alms-tax) find mention in the Quran side by side.
For example, in the initial verses of Surah Baqarah, what immediately follows the
mention of Salah is spending in the way of Allah.
As pointed out earlier, these two pillars in fact constitute the foundations upon
which the entire structure of man's relationship with the Creator and His creation is
erected. Consequently, one can safely conclude that the fabric of the Shariah too is
based upon the prayer and spending. All ancient Semitic religions regard both
these pillars as the origin of righteous conduct. Once someone asked Jesus about
the great commandment in the law, Jesus enlightened him by saying:
'You shall love the Lord your God with all your heart, with all your soul, and with
all your mind'. This is the first and great commandment. And the second is like it:
'You shall love your neighbor as yourself'. On these two commandments hang all
the law and the Prophets (Matthew, 22:37-40)
The best possible way to demonstrate affection towards a neighbor is to
sympathize with him and help him out financially whenever he is in trying
circumstances. Just as Salah is the only befitting way man can express his love for
the Almighty, the only appropriate manner he can exhibit his appreciation for his
neighbor is to spend for him whenever he is in need.
Both things apparently seem distinct and separate yet if are viewed from a holistic
perspective the love of the neighbor would appear to be the direct outcome of the
love of God. Anyone who loves God would certainly care for His creation since He
has analogously regarded the whole mankind as His own children. Man is so
created that whenever he loves someone he instinctively falls in love with
everything related to him as well. So, when a person loves Allah he surely feels
affection for His Creation and this affection ultimately results in spending to ease
the sufferings through which the 'children' of his beloved Allah may be going.
The brimming love that man feels for Allah is the natural consequence of his
sentiments of gratitude. When he observes carefully around himself the providence
and power of Allah, he finds himself engulfed by the bounties of his Gracious
Creator. This realization, on the one hand, gives rise to the sentiments of worship
which naturally prompts him to offer the prayer and, on the other hand, induces
him to be as much generous as possible to mankind since he has become cognizant
of the fact that everything he possesses has been bestowed upon him generously by
Allah alone.
It can therefore be concluded that the love for humanity is an offshoot of one's love
for God and that both provide a rock-solid base for religion. While the former
stands at the core of all human rights, the latter is the stream from which all
religious obligations spring forth. Anyone who can willingly spend his wealth for
others cannot be assumed to be careless when it comes to discharging other moral
obligations. The only person who can be presumed to be the best member of a
society is the one who has done away with his undue love of riches, because
should this love prevail, it would awfully obstruct the normal flow of righteous
conduct. The Holy Quran alludes to both situations in the following words:
"So, he who gave in the way of Allah and was god-fearing and believed in the
good outcome [in the Hereafter], We shall, indeed, take him to [a fate] of delight.
And he who was a miser and was indifferent and belied the good outcome [in the
Hereafter], We shall, indeed, take him to [a fate] of affliction."(92:5-10)
Spending nurtures Wisdom (Hikmah).
The third benefit of spending is that it is like food and water for all the other
religious obligations and creeds. It helps, on the one hand, all those righteous deeds
which are yet feeble and have shallow roots in our soul and, on the other hand, it
strengthens all beliefs which have not yet gained sound basis in our heart.
This stability and depth of all virtues and beliefs in a person is exactly what the
Quran describes as Hikmah (wisdom). From certain indications of the Quran we
may construe that the key to this wisdom is indeed spending in the way of Allah.
At one place, the Quran delineates the benefits of spending in the following words:
"Satan threatens you with poverty and bids you to conduct unseemly. Allah
promises you His forgiveness and bounties, and Allah cares for all and He knows
all things. He grants wisdom to whom He pleases and he to whom wisdom is
granted receives indeed a benefit overflowing."(2:268-9)
Only that spending brings this benefit to the spender which has been carried out in
order to please Allah alone and to reinforce what is yet feeble in heart. Therefore,
the parable described just before the above quoted verses begins as:
"And the likeness of those who spend their substance seeking to please Allah and
to strengthen their souls."(2:265)
The part 'to strengthen their souls' implies that they spend in the way of Allah
contrary to the ill wishes of their heart so that they can overcome all the
impediments, which stand in their way to being a Godly person. The reward that
God promises them in return is that He will of surety bless them with His bounties
and bestow upon them the treasure of priceless wisdom.
Increase in Wealth
The fourth benefit of spending in the way of Allah is that it augments the wealth
of the spender. The Quran says:
"The parable of those who spend their substance in the way of Allah is that of a
grain of corn: It grows seven ears and each ear has a hundred grains. Allah gives
manifold increase to whom He pleases and Allah cares for all and He knows all
things."(2:261)
The Quran sheds light upon this fact in the following words as well:
"Allah blights usury and augments what is spent in His way."(2:276)
This spending no doubt will bear fruit in the Hereafter but in this very world the
person who spends in God's way enjoys a fabulous increase, for the needy people
who are helped pray for their benefactor. And, as these people are pitiful, they
much deserve that their prayers be granted by the Merciful Master. From some
Ahadith, we find that even the Angels of God pray for such a person:
"The Prophet 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
No. 1374)
It is, however, to be noted here that this 'increase' in no way means that the spender
would find his safe overflowing with wealth or that his bank balance would
increase or that the value of his property would augment overnight. Rather, it
implies that the optimal benefit one can attain from the use of wealth is afforded to
the person who spends in Allah's way. The benefit his wealth brings to mankind,
others' wealth cannot undertake to fetch; the contribution his wealth helps make to
the welfare of the society, others' wealth fails to make; how he succeeds to please
the Lord, others remain unsuccessful; the profound respect and love he earns in
others' hearts, others obnoxiously obsessed with piling up their riches cannot even
visualize and, above all else, peace of mind, the spiritual elevation and satisfaction
that he drives from this spending are in fact blessings which have eluded many
grand emperors of this world.
Spending marks the believer
In the Name of Allah the Most Gracious, the Most Merciful
Spending is a fundamental character that marks a believer, Allah the Almighty said
in the Noble Quran:
(Alif-Lam-Mim. [These letters are one of the miracles of the Qur'an and none but
Allah (Alone) knows their meanings] This is the Book (the Quran), whereof there
is no doubt, a guidance to those who are Al-Muttaqun [the pious and righteous
persons who fear Allah much (abstain from all kinds of sins and evil deeds which
He has forbidden) and love Allah much (perform all kinds of good deeds which He
has ordained)] Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat),
and spend out of what we have provided for them [i.e. give Zakat , spend on
themselves, their parents, their children, their wives, etc., and also give charity to
the poor and also in Allah's Cause - Jihad, etc.])
[Surat Al Baqara, verse 1-3]
Any collective meaning in Quran stays collective, hence, spending means to spend
money, effort, time, and everything that Allah blessed us with.
What should we spend?
1- Spend of things we love:
Dear brothers, what should we spend? The answer to that is to spend from things
we love, things we long for, things we usually choose for ourselves, and things that
are a subject of our admiration, and this is what we should spend from. Allah the
Almighty said in the Holy Quran:
(By no means shall you attain Al-Birr (piety, righteousness, etc., it means here
Allahs Reward, i.e. Paradise), unless you spend (in Allahs Cause) of that which
you love)
[Surat Al Imran, verse 92]
2- We were forbidden to spend from ill-gotten things:
Dear brothers, Allah forbids believers to spend from the following that is
mentioned in this Ayah:
(and do not aim at that which is bad to spend from it, (though) you would not
accept it save if you close your eyes and tolerate therein. And know that Allah is
Rich (Free of all wants), and Worthy of all praise)
[Surat Al Baqara, verse 267]
Dear brothers, when you spend, that will be for your own happiness and safety.
3- We were ordered to spend from (legally) earned things:
Spend from your Halal (legally earned) earned money, from your good money,
from money that you earned legally according to Allahs method, free from
falsehood, deceit, , fraud, cheating, swindling, free from monopolizing, and that is
earned from selling permissible goods without committing any impermissible
affairs.
Allah said in the noble Quran:
(O you who believe! Spend of the good things which you have (legally) earned)
[Surat Al Baqara, verse 267]
When do we spend? In adversities and prosperities:
Spending should be in prosperity and adversity, as spending is a steady behavior in
the believers life, Allah the Almighty said in the noble Quran:
(Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and
in adversity)
[Surat Al Imran, verse 134]
Spending is when you are rich, when you are poor, when you are in economical
hardship or when your economical state is good.
When do we spend? Secretly and in public:
Secretly and in public, Allah the Almighty said in the noble Quran:
(Those who spend their wealth (in Allahs Cause) by night and day, in secret and
in public)
[Surat Al Baqara, verse 274]
Spending in public has a purpose:
Dear brothers, sometimes, it will be beneficial to show your Sadaqa (alms-giving)
if you are paying it to a nonprofit organization, but not to a person specifically, and
that is because rich people compete with each other when there is a fund-raiser,
each one of them tries to spend more, so on these occasions it is acceptable to give
Sadaqa in public, Allah the Almighty said in the noble Quran:
(If you disclose your Sadaqat (alms-giving), it is well)
[Surat Al Baqara, verse 271]
Spending in private is to consider others feelings:
However, if you are giving your Sadaqa to a person, you should do that secretly in
order to avoid hurting his/her feelings, dignity, and brotherhood in faith, Allah the
Almighty said in the noble Quran:
(If you disclose your Sadaqat (alms-giving), it is well, but if you conceal it, and
give it to the poor, that is better for you. (Allah) will forgive you some of your sins.
And Allah is Well-Acquainted with what you do)
[Surat Al Baqara, verse 271]
How much should we spend?
Dear brothers, how much should we spend? Allah the Almighty said in the noble
Quran:
(Let the rich man spend according to his means)
[Surat Al Talak, verse 7]
Do you think a person who owns hundreds of millions of dollars, should pay only
five thousand (for example) to a non-profit project? Well, if such a person paid one
million or many millions to that project, his wealth would not be affected.
One Dirham preceded thousand Dirhams:
Who knows how much you spend of your money? It is only Allah the Almighty,
hence, the Prophet PBUH said:
a Dirham preceded a thousand Dirhams
[Al nasaee, and Ahmad by Abu Huraira]
What is important is the ratio of your donation to what you own in general. A rich
man wanted to build a mosque, so he found the suitable land with a suitable price,
and he signed the contract to pay half of its price, so the owner of the land, who
happened to be poor with eight children and whose monthly salary was four
thousand Liras and who worked as an orderly in a school, asked the new owner:
Where is the rest of the money? To which the rich man answered: That will be
when you complete the concession so the poor man asked: What is the
concession, the rich man said: you have to go to the religious affairs bureau
(Awkaf) and you concede that this land is for building a mosque and with surprise
the poor man said: Mosque!!, then he tore up the contract and said: By Allah I
will be ashamed to sell a land that is going to be used for a mosque, I will donate it
for the sake of Allah.
Then this rich man, who owns millions, said: By Allah I felt so little in front of
this orderly who owns nothing in this world but this land which he inherited a
month ago, not to mention that his salary is minimal, and he lives in a rented
house.
Dear honorable brothers, Allah the Almighty said in noble Quran:
(Let the rich man spend according to his means, and the man whose resources are
restricted, let him spend according to what Allah has given him. Allah puts no
burden on any person beyond what He has given him)
[Surat Al Talak, verse 7]
Acceptance of a donation is conditional:
It should be for Allahs sake:
What is the condition for the charity to be accepted , Allah the Almighty said in the
noble Quran:
(And the likeness of those who spend their wealth seeking Allahs Pleasure)
[Surat Al Baqara, verse 265]
Therefore, spending is a good deed, and good deeds wont be accepted unless they
are done in the cause of Allah, hence, the Prophet PBUH said:
The deeds are considered by the intentions, and a person will get the reward
according to his intention
With sincerity, you will benefit from much deeds as well little deeds, and without
sincerity, you wont benefit neither little nor much of deeds. Allah the Almighty
said:
(And the likeness of those who spend their wealth seeking Allahs Pleasure while
they in their ownselves are sure and certain that Allah will reward them (for their
spending in His Cause))
[Surat Al Baqara, verse 265]
Not to render the spending by reminders and injury:
One of Allahs guidelines to us is what is mentioned in the following Ayah:
(Those who spend their wealth in the Cause of Allah, and do not follow up their
gifts with reminders of their generosity or with injury)
[Surat Al Baqara, verse 262]
If you spend something, you should forget about it totally, and dont say to that
person (whom you gave money) every time you see him: I hope that what I gave
you cleared your distress? because he will say back: God bless you, you were
gracious enough then when you see him for another time you say: I hope you
were happy with that sum of money. Dont follow up your hand out with
reminders or injury and you should know that Allah reserves your deed when you
do it in His cause, and you dont need to seek praise of those you spend on. So,
when you do a good deed, try to forget it totally, and if you were the subject of a
good deed, try not to forget it till you die.
Why do you spend?
1- Whatever you spend in good, it is for yourselves:
When you spend, you reassure yourself that you love Allah, and you prove to
yourself that this money is to be used in solving so many problems in your life yet
you choose to give it to your poor fellow brother, as if this sum of money you give
to others is called Sadaqa because it indicates your Sidq (truthfulness) in your love
to Allah, Allah the Almighty said:
(And whatever you spend in good, it is for yourselves)
[Surat Al Baqara, verse 272]
If all people were believers it wont increase My domain a thing, Allah said in the
divine Hadith:
O My slaves, were the first of you and the last of you, the human of you and jinn of
you to be as pious as the most pious heart of any man of you, that would not
increase My domain a thing. O My slaves, were the first of you, and the last of
you, the human of you and the jinn of you to be as wicked as the most wicked heart
of any man of you, that would not decrease My domain in a thing. O My slaves,
were the first of you and the last of you, the human of you and the jinn of you to
stand in one place and make a request of Me, and were I to give everyone what he
requested, that would not decrease what I have, any more than a needle decrease
the sea if put into it
[Muslim by Abi Zarr]
Therefore, Allah the Almighty doesnt need His servants, but He orders them to
spend so that He can reward them on the day of resurrection, many times more
than what they spent, Allah the Almighty said:
(Who is he that will lend to Allah a goodly loan so that He may multiply it to him
many times?)
[Surat Al Baqara, verse 245]
Allah the Almighty said in the noble Quran:
(The likeness of those who spend their wealth in the Way of Allah, is as the
likeness of a grain (of corn); it grows seven ears, and each ear has a hundred
grains. Allah gives manifold increase to whom He pleases. And Allah is All-
Sufficient for His creatures needs, All-Knower)
[Surat Al Baqara, verse 261]
This resemblance is to clarify. It was mentioned in some Ahadith that a bite of
food that one put in his wifes mouth, will be as big as the mountain Uhod on the
day of resurrection. If that is so, then how about when you solve a believers
problem? How about when you help getting a young man get married? How about
when you help two believers (husband and wife) to purchase a house? How about
if you help in curing a patient? How about if you feed the hungry? How about if
you save a family from being homeless? You should know that the Sadaqa is
received by Allahs Hand before it gets to the poors hand, and be hasty in paying
Sadaqat as adversities wont wait for you, and cure your patients by paying
Sadaqat.
2- Whatever you spend in good, surely Allah knows it well:
Dear brothers, there are two Ayahs in the noble Quran that are critical, what does
the spender wish for? Allah assured you that your Sadaqa is to be rewarded and is
known by Him (and that what you wish for in general when you spend), because
the spender of Sadaqa is like that who pays a visit to a patient and take a present
with him, and he puts a card with his name on it on the gift and a few nice words to
that patient, but actually the card is to inform the patient that this is his present not
anybodys else. Allah the Almighty said in the noble Quran:
(And whatever you spend in good, it is for yourselves, when you spend not except
seeking Allahs Countenance. And whatever you spend in good, it will be repaid to
you in full, and you shall not be wronged(Charity is) for Fuqara (the poor), who in
Allahs Cause are restricted (from travel), and cannot move about in the land (for
trade or work). The one who knows them not, thinks that they are rich because of
their modesty. You may know them by their mark, they do not beg of people at all.
And whatever you spend in good, surely Allah knows it well)
[Surat Al Baqara, verse 272-273]
Which means the followings:
1- Every charity is well-known by Allah so dont seek praise:
Be assured that any spending you do is known by Allah, and you will do it without
seeking praise from others, and as long as you spend that money sincerely in the
cause of Allah, then Allah knows about it and will reward you for it.
2- Allah will compensate for you what you spend for charity:
The second meaning is that it is a fact that your money is less when you spend, so
what do you wish for in this case? You wish for compensation, and you were
granted that by Allah, Allah said in the noble Quran:
(and whatsoever you spend of anything (in Allahs Cause), He will replace it. And
He is the Best of providers)
[Surat Al Saba, verse 39]
Allah said in the noble Quran:
(And whatever you spend in good, it is for yourselves, when you spend not except
seeking Allahs Countenance. And whatever you spend in good, it will be repaid to
you in full, and you shall not be wronged)
[Surat Al Baqara, verse 272]
An honorable brother told me that he gave his word that he will pay all the debts of
his relative who died and who wasnt rich, he said : I thought the debts were close
to ten or twenty thousand, but they turned out to be four hundred thousand then he
said: By Allah I paid it all with pleasure because I gave my word to his orphan
kids to pay their fathers debts, and by Allah a few days later, I sold stagnant
goods, and my share was for the same amount of money that I paid. Allah
compensates for the believer, as He knows what you do and He compensates you.
3- Spending grants you the upper hand in marriage:
Spending grants you the upper hand in your marriage, Allah the Almighty said in
the noble Quran:
(Men are the protectors and maintainers of women, because Allah has made one of
them to excel the other, and because they spend (to support them) from their
means)
[Surat Al Nisaa, verse 34]
When a man is stingy on his wife and kids, he loses his upper hand and his
position, and as I always say: according to the Islamic culture as well as our
traditions and customs every father is respectful , yet, the success of any father is
not only to be respected, but to be respected and likable, and that wont be
achieved except by spending.
4- The charitable rich are surrounded by guards to protect them:
Dear honorable brothers, all the people who surround the charitable rich are guards
to him, and all the people who surround the stingy rich are thieves, hence, people
around you are either guards or thieves, and that is why Zakat (Alms-giving) purify
the rich from stinginess, purify the poor from hatred, and purify the money from all
the rights that others have in it, and it has been said that the stone that has been
forced into the construction in a house will be the reason of its wreck.
5- Spending purifies the soul of the rich:
Purify means that the poor will be delighted because he feels that the society didnt
turn away from him, and that the society is concerned about him and his kids
needs, hence, any person who works on elevating the prices of goods, which means
decreasing the value of the money between the hands of the workers with limited
resources, will be punished by Allah. If ones salary is eight thousand, and you
increase the price of electricity, water, or phones, what is left for him to pay for
food? By such acts you are pushing him to earn ill-gotten money, because you
decreased the value of his limited salary.
Dear brothers, Allah the Almighty said in the noble Quran:
(Take Sadaqah (alms) from their wealth in order to purify them and sanctify them
with it)
[Surat Al Tauba, verse 103]
It purifies the soul of the poor, and it purifies the soul of the rich when he/she sees
that he/she is helping to solve the nations problems, and he/she will feel the love
that hundreds and thousands are holding in their hearts for him/her.
On whom should I spend?
1- Relatives deserve charity more than others:
The relatives deserve charity more than the others, and when we say relatives we
mean three levels: blood relations , relatives (poorer), and relatives (believers), so
the believers deserve charity more than the disbelievers, the righteous striving
believers deserve charity more than the believers of less faith, and the closest
relatives deserve charity more than the distant one.
2- Spend on the poor who does not beg of people:
The following Ayah is critical, Allah the Almighty said in the noble Quran:
?)Charity is) for Fuqara (the poor), who in Allahs Cause are restricted (from
travel), and cannot move about in the land (for trade or work)?
[Surat Al Baqara, verse 273]
The indication I am aiming at is in the rest of the Ayah:
(The one who knows them not, thinks that they are rich because of their modesty)
[Surat Al Baqara, verse 273]
Who does deserve your money? It is he who doesnt ask for it, Allah the Almighty
said:
(And in their properties there was the right of the beggar, and the Mahrum (the
poor who does not ask the others))
[Surat Al Tharayat, verse 19]
The Mahrum is the poor, who doesnt ask others, and people might not notice him
at all and the heroism of the charitable person is to look for such person, and , not
those who ask you and insist on you so you pay them just so you can get rid of
them.
This Ayah urges you to find the poor and not the wait for the poor to look for you ,
because the real needy person wont ask you because his dignity prevents him from
doing so, he doesnt demean himself in asking others , and he doesnt cringe in
front of the rich, therefore, this person deserves your money and you should look
for him rather than wait for beggars.
Beware of beggars:
By Allah dear brothers, there are stories out there that are hard to believe, as some
of the beggars own 40 million Pounds, houses, and cars, because it is easy money,
and believe it or not, they have unions, and means to help them beg, like putting a
cast on their arms , hiring a kid, and putting on torn clothes, and that is why you
should look for the real poor person, the one who has dignity that prevents him
from asking, and the one whom you think is rich because of his dignity, and this
very person is the one who deserves your money.
One of our honorable brothers, may Allah bless him, established a project to stop
beggary, and he investigated 1500 beggars himself, he swore to me that only five
of them were real poor, and the rest have money in banks that varies from 700,000
to 40 million, and when he asked one of those why does he beg since he owns all
this money he answered: It is a matter of principle.
Spending is about giving away money to the right people:
Dear brothers, spending is not about getting rid of money, and you are not done by
spending unless you put it in the right hands, the low profile poor families, families
with dignity, and families that are proud enough not to ask others. Allah the
Almighty said:
(The one who knows them not, thinks that they are rich because of their modesty.
You may know them by their mark, they do not beg of people at all. And whatever
you spend in good, surely Allah knows it well)
[Surat Al Baqara, verse 273]
I dont ask you to cease spending, but I ask you to put your money in the right
place and the right hands.
Spending marks believers and stinginess marks disbelievers:
Dear honorable brothers, we should pay attention that this money you give away is
your ride to the highest levels in paradise, and you should realize that money is
power, and you are helping the society to be strong when you help a young man to
get married, an unemployed person to work so he can afford getting married, and a
single woman to find a husband, and by doing all that we are helping to fix this
society. Dear brothers, a believer is meant to be a giver not a taker, Allah the
Almighty said:
(By the night as it envelops; And by the day as it appears in brightness; And by
Him Who created male and female; Certainly, your efforts and deeds are diverse
(different in aims and purposes); As for him who gives (in charity) and keeps his
duty to Allah and fears Him)
[Surat Al Lail, verse 1-5]
The believer gives, while the disbeliever was described as:
(But he who is greedy miser and thinks himself self-sufficient.,)
[Surat Al Lail, verse 8]
What will the poor spend?
Your money wont be sufficient for all people so let your morals compensate for
that. The poor is asked to spend once a year even if he/she doesnt own his daily
bread, and this is to make him/her feel the taste of spending even once a year.
Though he/she doesnt have money to spend but he/she has hundreds of ways to
reach Allah. If you offer advice, if you proselytize to Allah, if you were a role
model in your behavior, and if you paid a patient a visit, you will be doing your
part, and there are thousands of other ways besides spending money that the poor
can take to please Allah when he/she doesnt find anything to spend, the evidence
is in the following Ayah, Allah said:
(There is no blame on those who are weak or ill or who find no resources to spend
[in holy fighting (Jihad)], if they are sincere and true (in duty) to Allah and His
Messenger. No ground (of complaint) can there be against the Muhsinun (good-
doers see the footnote of V.9:120). And Allah is Oft-Forgiving, Most Merciful.)
[Surat Al Toba, verse 91]
He who accumulates gold and silver is under threat?
Dear brothers, Allah the Almighty said:
(And those who hoard up gold and silver [Al-Kanz: the money, the Zakat of which
has not been paid], and spend it not in the Way of Allah, -announce unto them a
painful torment.)
[Surat Al Touba, verse 34]
The scholars said: any money that its Zakat is paid, no matter how much it is, is not
considered as hoarded treasure, and any money that its Zakat isnt paid, no matter
how little it is, is considered as accumulated treasure, and the previous Ayah
applies to the owner of such money. Oh you who gives charity, you should add
righteousness to your Zakat so it will be a crown on your head on the day of
resurrection. Allah the Almighty said:
(Behold! You are those who are called to spend in the Cause of Allah, yet among
you are some who are niggardly. And whoever is niggardly, it is only at the
expense of his ownself. But Allah is Rich (Free of all wants), and you (mankind)
are poor. And if you turn away (from Islam and the obedience of Allah), He will
exchange you for some other people, and they will not be your likes)
[Surat Al Muhammad, verse 38]
A symbolic story: I am the first beggar:
I used to tell a symbolic story: A man was eating chicken with his wife when there
was a knock on the door, it was a beggar at the door, so the wife was about to give
him part of her meal, but the husband prevented her and said: throw him out. After
a period of time, the relation between the husband and wife worsened, and she was
divorced. After that she got engaged to a man and got married. Once, while the
newly wed couple were eating chicken, there was a knock at the door, so she
opened the door and came back trembling, and her husband asked her: who is that
at the door, to which she answered: it is a beggar, so her husband asked again: who
is he? She was confused and said: He is my ex-husband, so her new husband said
to her: Do you know who am I? I am the first beggar.
When you behave arrogantly because of your money, you will be punished, and
there are tens of stories in Damascus of people who went from being rich to being
poor, Allah the Almighty said:
(Behold! You are those who are called to spend in the Cause of Allah, yet among
you are some who are niggardly. And whoever is niggardly, it is only at the
expense of his own self. But Allah is Rich (Free of all wants), and you (mankind)
are poor. And if you turn away (from Islam and the obedience of Allah), He will
exchange you for some other people, and they will not be your likes)
[Surat Al Muhammad, verse 38]
When you spend, you should be grateful to Allah that he gave you the chance to
spend.
Again, let me repeat, the person who accepts your charity, is doing you a favor by
accepting it, because he is giving you the chance to obey Allah, so be polite to
those you give to.
Rich people in the time of Omar used to walk long distances to find a person who
would accept their charity. The Prophet used to put the charity in the hand of the
poor with his noble hand, and some charitable persons raise the hand of the poor
when they give them out of politeness with Allah.
Praise be to Allah, the Lord of the Worlds
Translation : Noora Al Sharabi
Auditing : Ghada Homad
The State of Those Who have Taqwa and the Delights
They will enjoy in Paradise When Allah describes the state of the doomed, He
follows that with a description of the life of the blessed. For this reason the Qur'an
is called Al-Mathani (i.e., oft-repeated).
"
(Verily, those who have Taqwa,) i.e., those who fear Allah and are dutiful towards
Him in this world,
$%
(will be in place of security.) means, in the Hereafter, i.e., in Paradise, where they
will be safe from death and the fear of leaving it, and from every kind of worry,
grief, terror and exhaustion, and from the Shaytan and his wiles, and from all other
troubles and disasters.
#
(Among Gardens and Springs). This is in direct contrast to the state of the doomed,
who will have the tree of Zaqqum and boiling water.
(Dressed in Sundus) means, the finest of silk, such as shirts and the like.
! " #
(and Istabraq) means, silk which is woven with shiny threads, like a splendid
garment which is worn over regular clothes.
"
(facing each other, ) means, sitting on thrones where none of them will sit with his
back to anyone else.
(
) # #
(So (it will be). And We shall marry them to Hur (fair females) with wide lovely
eyes,) This will be a gift in addition to the beautiful wives given to them.
#
) )
(with whom no man or Jinn has had Tamth (sexual intercourse) before them.)
(55:56)
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)
((In beauty) they are like rubies and Marjan.) (55:58)
& &
(Is there any reward for good other than good) (55:60)
)
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(They will call therein for every kind of fruit in peace and security;) means,
whatever kinds of fruit they ask for will be brought to them, and they will have the
security of knowing that this supply will never come to an end or be withheld;
these fruits will be brought to them whenever they want.
#
% ) #
(They will never taste death therein except the first death, ) This is an exception
which reinforces the negation. The meaning is that they will never taste death
there. It was reported in the Two Sahihs that the Messenger of Allah said:
«
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(Death will be brought forth in the image of a fine ram. It will be made to stand
between Paradise and Hell, then it will be slaughtered. It will be said, "O people of
Paradise, it is eternal, no more death; and O people of Hell, it is eternal, no more
death.'') This Hadith was already quoted in our discussion of Surah Maryam.
`Abdur-Razzaq recorded that Abu Sa`id and Abu Hurayrah said, "The Messenger
of Allah said:
«
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(It will be said to the people of Paradise, "It is granted to you that you will be
healthy and will never fall ill, you will live and never die, you will enjoy a life of
luxury and will never be miserable, you will be youthful and will never grow
old.'')'' This was recorded by Muslim. It was reported that Abu Hurayrah, may
Allah be pleased with him, said, "The Messenger of Allah said:
« % # % % ) % # # % )
»
(Whoever has Taqwa of Allah, he will enter Paradise and enjoy a life of luxury and
he will never be miserable. He will live therein and never die, his clothes will
never wear out and his youth will never fade.)''
) # #
(and He will save them from the torment of the blazing Fire,) means, along with
this great and eternal blessing, He will also have saved them from the agonizing
torment in the depths of Hell, so they will have achieved their desired aim and
avoided the thing they feared. Allah says,
(
(As a bounty from your Lord! That will be the supreme success!) meaning, that
will be from His bounty and kindness towards them. It was reported in the Two
Sahihs that the Messenger of Allah said:
«
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(Work and strive hard, and know that no one will enter Paradise by virtue of his
deeds.) They said, "Not even you, O Messenger of Allah'' He said,
«
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(Not even me, unless Allah showers me with His mercy and grace.)
# ! "
)
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(Certainly, We have made this easy in your tongue, in order that they may
remember. ) means, `We have made this Qur'an, which We have sent down, easy,
plain and clear, in your language which is the most eloquent, clear and beautiful of
all languages.'
# ! "
)
(in order that they may remember.) means, in order that they may understand and
know. Despite the fact that it is so plain and clear, there are still people who
disbelieve, who stubbornly go against it. Allah says to His Messenger , consoling
him and promising him victory, and warning those who reject him that they will be
destroyed.
!
) ( %
(Wait then; verily, they (too) are waiting.) meaning, `they will come to know who
will be victorious and whose word will prevail in this world and in the Hereafter.
For victory will be for you, O Muhammad, and for your brothers among the
Prophets and Messengers, and for the believers who followed you,' as Allah says:
( # %
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(Allah has decreed: "Verily, it is I and My Messengers who shall be the
victorious.'') (58:21)
)
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(Verily, We will indeed make victorious Our Messengers and those who believe in
this world's life and on the Day when the witnesses will stand forth, -- the Day
when their excuses will be of no profit to wrongdoers. Theirs will be the curse, and
theirs will be the evil abode.) (40:51-52) This is the end of the Tafsir of Surat Ad-
Dukhan. All praise and thanks are due to Allah and in Him is all strength and
protection.
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The Qualities Of Those With Taqwa
Allah has mentioned the qualities of those with taqwa (muttaqoon) many times
throughout the Quran. He has described how they arc pleasant , civil a nd they arc
of sound judgement. One of the most comprehensive verses in this regard is the
verse of virtue (birr):
'Virtue is not that you turn towards the East or the West. Virtue is (the virtue of)
those who believe in Allah, the Last Day, the angels, the Revelation and the
prophets; those who, for the love of Allah, give wealth to relatives, orphans, the
needy, the wayfarer, those who ask and for those in captivity (like slaves); those
who establish prayers and offer zakat; those who fulfil their promise after making
one and those who are steadfast in trial, adversity and the time of war. They are the
ones who are truthful and those are the ones who have taqwa.' [Surah al
Baqarah:177]
Ali's Description of those with Taqwa
Hamman ibn Shuraih - a companion of Ali - asked him to narrate the qualities of
the people of taqwa so that he would be able to see them in front of him. Ali said:
'When Allah created His creation, He did so while He was completely independent
of their obedience towards Him and of their disobedience towards Him. No
disobedience can hurt Him and no obedience can benefit Him. Then He distributed
amongst them (the creation) their means of sustenance and placed them on earth.
The people of taqwa on earth are those of virtue: their speech is correct (true); their
garments are of moderate nature and their walk is one of humility. They lower their
gazes when they see something that Allah has forbidden them to see and they give
an ear to beneficial knowledge. They maintain their integrity in both adversity and
prosperity.
Had it not been for the appointed time that Allah has written for them (death), their
souls would not remain an extra second in their bodies out of yearning for reward
and fear of punishment. The Creator ranks Supreme in their eyes, so everything
else becomes immaterial to them. They are with Paradise as if they had already
witnessed it and enjoyed its presence. They are with Hell as if they have already
seen it and tasted its torment. Their hearts grieve and their evil (if any) is non-
contagious. Their bodies are lean, their needs are few and their souls are chaste.
They observe patience for a few days and experience lasting comfort. This is
a profitable exchange that their Lord has made pleasant for them. The world tempts
them, but they do not succumb. It imprisons them, but they ransomed themselves
in exchange.
During the nights they stand in rows and read portions of the Quran. They recite
with proper recitation which grieves their hearts and drink it (the Quran) like
medicine. If a verse of yearning comes along, they reach for it and believe it is
their destination. If an intimidating verse comes along, they pour their hearts
towards it and believe that Hell and its screams are in their ears. They sleep on
their foreheads and elbows (i.e. they engage in prayers so much that it is as if they
sleep in those postures) and implore Allah to deliver them.
In the day, they are tolerant and learned, kind and fearing. Fear has chipped
away at their bodies as if they were arrows. Anyone looking at them would think
that they were sick. But they are not sick. Some will say that they are confused. A
great fear has made them look like that. They are never content to do only a few
actions (during the day), nor do they ask for a great deal. They condemn
themselves and are apprehensive about their deeds. If one of them is called
"pious", he fears what will be said of him and says:
'I know myself better than you do. My Lord knows me better than I do. O Allah!
Do not take me to task for what they are saying about me and (O Lord) make me
better than they think. Forgive my sins which they do not know about.'
Their signs are that they are strong in Islam, resolute in their softness; firm in their
belief. They crave for knowledge and are knowledgeable with tolerance; moderate
in richness; pleasant in hunger; forbearing in distress; seeking halal; active in
(pursuing) guidance and they abhor greed.
They perform good deeds in fear (of rejection). They spend the evening in
gratitude and the morning in remembrance. They sleep in alarm and they awake in
joy. If their carnal selves make it difficult for them to fulfil that which they dislike
they deprive them (their selves) of that which they like. The apple of their eyes is
in what does not perish and their abstemiousness is in what disappears. They
combine knowledge with tolerance and speech with action.
You will find their hopes are realistic their mistakes few ; their hearts humble their
selves content; their diet meagre their matters simple; their Deen safe-guarded,
their desires killed and their anger subdued. Goodness is expected from them and
evil is shielded against them. If they are among those who are oblivious, they are
counted amongst those who remember (Allah). If they are among those who
remember, they are not written among the oblivious. They pardon those who
wrong them; they provide for those who deprive them and meet those who severe
ties with them. They are never profane and always lenient. Their wrong doings are
almost non-existent and their good deeds are always present. They are resolute
when the earth quakes, steadfast in calamities and grateful in prosperity.
They are not prejudiced against those they dislike nor do they favour those they
love. They acknowledge the truth before it appears and do not lose anything they
are entrusted with. They do not call anyone names nor do they hurt their
neighbours. They do not curse at the time of difficulties nor do they venture into
falsehood.
Silence does not bother them and if they laugh they do not raise their voices. If
they are treated with injustice they remain patient until Allah vindicates them.
Their own selves live in toil while others are comfortable around them.
Their abstinence from those who stay away from them is their exoneration (from
malice). Their proximity to those who are close to them is a means of mercy (for
those who are close to them). Their remaining aloof is not out of pride and
arrogance and their being close is neither a ploy nor a scheme. [Nahjul Balagha:
241]
5 ayaat which make clear the merit of those who fear Allah
by Yousaf Jahangir
(Student at the Islamic University of Madinah)
The definition of righteousness:
Taqwa is when a slave of Allah seeks to protect himself from the punishment of
Allah by adhering to that which Allah has legislated and abstains from that which
Allah has prohibited.
1. Having taqwa is a reason for one to be successful as Allah says in the Quran:
#
and fear Allah that you may be successful 2:189
2. Having taqwa is from the reasons for one to increase in knowledge as Allah
makes clear in the Quran:
#
#
#
So be afraid of Allah; and Allah teaches you. And Allah is the All-Knower of
each and everything. 2:282
3. Allah has prepared the gardens of paradise for those who have taqwa as He says:
"
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And to forgiveness from your Lord and a garden [i.e., Paradise] as wide as the
heavens and earth, prepared for those who fear Allah. 3:133
%
But, for those who fear their Lord, are Gardens under which rivers flow (in
Paradise); therein are they to dwell (for ever), an entertainment from Allah. 3:198
4. By having taqwa one truly thanks Allah for that which Allah has bestowed upon
him, as he says:
# !
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Then fear Allah so you may be from the grateful. 3:123
5. Its from the reasons Allah accepts a good deed as he says:
"
Indeed Allah only accepts from those who fear him.5:27
who-fear-allah-by-yousaf-jahangir-student-at-the-islamic-university-of-madinah/
Taqwa, the fear of Allah, keeps a believer awake -
Taqwa, the fear of Allah, is the only force that can restrain man from evil and
wickedness. It is this fear of Allah that keeps the heart of a believer awake and
enables him to distinguish right from wrong.
Fear of God for self-righteousness which in Arabic means Taqwa, in fact,
epitomiSes the entire teachings of the Prophet of Islam (peace be upon him)
It is Taqwa that gives meaning to our simple worship rituals that otherwise would
be nothing without it. Haven't we pondered what would the physical actions of
salat (prayers) such as bowing and prostrating mean without a heart infused with
Taqwa?
What makes the hunger and thirst (when fasting) of a believer different from the
same actions of a non-believer?
How would the physical acts of going between the two mountains of Safa and
Marwa (in Haj and Umrah) become valuable in the eyes of Allah?
It's the Taqwa in our hearts that provide these simple physical rituals a special
meaning in the eyes of Allah.
For example, when mentioning the ritual of sacrificing animals (in Allah's name) in
the Quran, Allah says, "It is neither their meat nor their blood that reaches Allah,
but it is Taqwa (piety, etc.) from you that reaches Him. Thus have We made them
subject to you so that you may glorify Allah for His guidance to you." (Surah Al-
Haj: 37).
Let's ensure, therefore, that our worship is not limited to empty acts but is rather
adorned with Taqwa. Again, as the verse states, ".but it is the Taqwa (piety) from
you that reaches Him."
A study of the Holy Quran will show that every aspect of its teachings is directed
towards the creation of this spiritual condition of God-fearing in every action of the
believers.
Taqwa is the soul of fasting. It is said to be that spiritual condition wherein a
person, believing firmly in the Omnipotence of Allah and His Omnipresence, has
an acute urge to distinguish between virtue and vice, and a burning desire to adopt
the good and to eschew the evil in order to protect himself from the displeasure of
Allah. Taqwa is the only force which enables Muslims to reach the status of what
is called 'world class' human beings.
God-fearing means saving, guarding or preserving a thing from that which harms
on injures it. In a religious sense it means guarding against evil or being saved
from sin, and in the terminology of Shariah, connotes keeping aloof from all that is
injurious to the human souls.
The root meaning of Taqwa is to save oneself from anything that causes
apprehension of being harmful or injurious. It, therefore, includes the fear or
apprehension of the consequences that follow from a certain act or behaviour. By
extension, it means the awareness of one's responsibilities to others.
According to the Holy Quran, Taqwa should be the ultimate result of all forms of
worship. The Holy Quran says: "People! Worship your Rab (Creator and
Sustainer) Who created you and those before you, so that you may guard against
evil..." (2:21). Again, the same virtue is emphasised as the objective of fasting: "O
believers! Fasting is prescribed to you as it was prescribed for those who were
before you, so that you may avoid evil" (2:183).
The Haj is also enjoined with the same objective: "Thus it is, and who so honour
the symbols of Allah, then that indeed is from the piety of heart" (22:32). Animal
sacrifices is also offered with this very aim: "Neither their meat nor their blood
reaches Allah but your piety reaches Him..." (22:37).
The Holy Quran repeatedly asks us to observe Taqwa, to abide by the decisions of
the holy Prophet, to act up to the injunctions of the Shariah, and to refrain from
prohibited acts, and to attain glory. A Muslim surrenders before Allah and does
what he is ordered to do and refrain from what he is told to keep away from.
Taqwa, the fear of Allah, is the only force that can restrain man from evil and
wickedness. It is this fear of Allah that keeps the heart of a believer awake and
enables him to distinguish right from wrong.
Besides, Taqwa is the only virtue that brings honour to a believer, man or woman,
in the Islamic society. The Holy Quran says: "O men We have created you from a
male and a female, and have made you into races and tribes that you may (thereby)
know one another. Indeed, the most honourable of you in the sight of Allah is (one
who is) the most righteous of you. Surely, Allah is All-Knowing, All-Aware"
(49:13).
Justice and Taqwa are two principles that emerge as necessary corollaries from the
doctrines of Oneness of Allah, which according to the holy Quran and the tradition,
is the basic article of faith, whereas the discipline and the dos and the don'ts of the
canon law are merely its outward expression, or means to the attainment of
divinely ordained ends of man in its collective as well as individual existence.
believer-awake
IF YOU FEAR ALLAH, HE WILL GRANT YOU
FURQAN UWAYS AT-TAWEEL | LOUGHBOROUGH
O You Who believe, if you fear Allah, Allah will give you a criterion. Anfal
8:29
This verse deals with a few issues. The first is taqwa an advice which has been
given to those before us and in our time.
The definition of taqwa as mentioned by Talq ibn Habib is that you:
Act in obedience to Him
Comply with His legislation with ilm hoping for the mercy of Allah
Leave disobedience to Allah with a light from Allah (ilm) based upon that which
you have learnt from the legislation, fearing his punishment.
Another explanation of the meaning of taqwa taken from Abu Hurairah is when he
asked a person Have you ever taken a path where there are dangerous obstacles?
and he explained I would avoid and be cautious it in order not to be harmed by
those obstacles and this is taqwa.
Allah has said that He is not going to leave you just to believe until he
distinguishes between those that are impure and those that are pure. He is the One
who created life and death to see who is best in good deeds. The one who is from
the muttaqoon walks with precaution. You walk carefully for the short time that we
are here, be in this world as if you are a stranger. We should be cautious as it
relates to taqwa. As for taqwa in the Quran the command of having taqwa is often
attributed to the name of Allah ,for example, in the verse which tells us to fear
Allah, The One who you be gathered and the statement Oh you who believe fear
Allah and say a statement that is correct and your actions will be correct.
When Allah mentions His name then taqwa or His Punishment. It means have this
cautiousness, fearing His Anger when Allah says to fear Him. If you fear Allah
then avoid his anger with ilm. When He mentions taqwa then his punishment, for
example in these following verses:
And Fear the Hellfire that has been prepared for the disbelievers Aali Imraan
3:131
And fear fire, the one whose fuel is men and stones that has been prepared for the
disbelievers Baqarah 2:24
And fear that day that you will return to Allah Baqarah 2:281
In the statement Oh you who believe have taqwa the benefits of having taqwa
are that:
Your actions are accepted.
Allah does not accept from those who have no taqwa, as it says in The Quran:
Verily, Allah accepts only from those who are Al-Muttaqun Maidah 5:27
Allah is with those who have taqwa
Verily Allah is with those who fear Allah and those who do good. He aids and
supports them. When taqwa is mentioned in the same sequence as ihsan, doing
good, taqwa means ikhlas and ihsan means following the sunnah, and those who do
that are the muttaqoon. Allah supports them.
Allah will have an exit for them. We have test in this dunya. Whoever has taqwa of
Allah there will be way out for him. Be assured that whatever you are going
through, if you have taqwa of Allah and avoid haraam Allah can make an exit for
you. Allah didnt say dont do zina, He said dont even get close to it. The people
of taqwa avoid those things that lead to haraam. There is hope because you are
from the muttaqoon, those who Allah aids and supports. He is above His throne but
He is with you in terms of His support. As the Arabs say when Allah gives you
Furqaan
In a tafsir of the Quran it is mentioned that this means that He will give you an exit
from bidah. If you have taqwa you will not fall into bidah, and those are the people
from Ahlus-Sunnah. If you have taqwa he will make you free and distance you
from shubhat and misconceptions, and if you have them, you are weak in your
taqwa. You are weak in your taqwa if you have doubts about Salafiyyah, fear
Allah. There is fitnah everyday, this is from the sunnah. In the hadith of Abdullah
ibn Zubair it says that there does not come a time except the one which comes after
it worse, and it will get worse. You need this light from Allah (seeking knowledge
the Quran and the Sunnah). Abdullah ibn masood said:
knowledge is not just talking, it is that light which Allah puts in the heart.
Another advice from him is that it is not just philosophy and rhetoric. Sheikh ul
Islam ibn Taymiyyah said that they were given intellect but not purification. We
need to seek knowledge to remove the ignorance from us.They had intellect but
they didnt have that noor.
The one who has taqwa, Allah will give him knowledge and action free from
misconception. Ibnul Qayyim said that the two things that cause corruption for
Bani Aadam are shuhabat (doubts) and shahawat (desires). Doubts bringing
something to the religion that Allah and His Messenger didnt bring, and desires-
falling into sins. The most lethal, is the doubts as it corrupts the heart. The salaf
used to say that the people of bidah would not repent as he thinks his actions are
good, but the one who drinks knows that he has sinned. However, the person of
taqwa, Allah gives him safety from this.
The furqan is that Allah keeps a distance between you and that which you fear.
And it is something which we fear, which is why in salah we say keep us upon the
straight path. Ibnul Qayyim said we have hidayah to the path and we need hidayah
on the path which is why the muslims continue in saying that. Allah keeps the
distance between him and the corruption fears if he has taqwa.
The Ulema mention that the comprehensive understanding of having taqwa is
doing that which he has commanded, and staying away from that which he has
prohibited.
Characteristics of the People of Taqwa 1
In the name of Allaah, the Most Merciful, the Bestower of Mercy.
Happiness and success in this life and the Hereafter is for the people of Taqwa.
Allaah (the Exalted) mentioned the characteristics of the people of Taqwa in a
number of Aayaat. He said,
{Alif, Lam, Meem.
This is the Book about which there is no doubt, a guidance for the people of
Taqwa.
Those who believe in the unseen, establish prayer, and spend out of what We have
provided for them.
Those who believe in what has been revealed to you, [O Muhammad], and what
was revealed before you, and of the Hereafter they are certain [in faith].
Those are upon [right] guidance from their Lord, and it is those who are the
successful.} [02 : 01-05]
From the above Aayaat, the characteristics of the people of Taqwa are:
Their belief in the message of the Book is with certainty (yaqeen).
The Quran is their manual of guidance.
They believe in the unseen, and that it is for Allaah alone.
They place importance to and establish the Prayer.
They appreciate the blessings of wealth by giving some of it to charity.
By giving in charity they show their concern for the poor and needy.
They believe in the revelation to the Prophet (sal Allaahu alayhi wa sallam).
They believe in the revelations to the previous Prophets and Messengers
They believe in the Hereafter, desiring its rewards and fearing its punishments
{They are upon guidance from their Lord, and it is those who are the successful}
[02 : 01-05]
O Allaah, guide us to your obedience and keep us protected from your
disobedience.
Written by the one in need of Allaah,
Abul Abbaas Naveed Ayaaz
Nelson, Lancashire