Aymen’s Page

Anger is a tendency that comes from the Shaitan. Only Allah (SWT) knows how much evil and sin results from it. Hence Islam has a great deal to say about this negative characteristic and the Prophet (SAW) described remedies for ridding oneself of this problem and limiting its effects. These include the following:

Seeking refuge with Allah from the Shaitan. Sulaymaan ibn Sard said: “I was sitting with the Prophet (SAW), and there were two men swearing at one another. One of them was red in the face and the veins of his neck were standing out. The Prophet (SAW) said: ‘I know a word which, if only he would say it, this (anger) would leave him. If he said,

“A’oodhu billaahi min al-shaytaan (I seek refuge with Allah from the Shaitan),”, this [anger] would leave him.’” (Reported by al-Bukhaari, al-Fath, 6/377).

He (SAW) also said:

“If a man gets angry and says ‘A’oodhu billah (I seek refuge with Allah),’ his anger will cease.” (Saheeh al-Jaami’ al-Sagheer, no. 695).

Keeping quiet. The Messenger (SAW) said:

 

“

If any one of you gets angry, let him keep quiet.”(Reported by Imaam Ahmad, al-Musnad, 1/239; Saheeh al-Jaami’, 693, 4027).

Anger usually makes a person lose control, often to the extent that he may utter words of kufr (Allah forbid), or curses, or the word of divorce (talaq) which will destroy his family, or foul language that will earn him the enmity of others. Keeping quiet is the way to avoid all of these evils.

Keeping still. The Messenger of Allah (SAW) said:

“

If any one of you gets angry, let him sit down if he is standing. If his anger goes away, (that is good), otherwise let him lie down.”

The narrator of this hadeeth was Abu Dharr (RA), who told the following story: he was watering his animals at a trough, when some other people came along. He said, “Who among you will help Abu Dharr to water his animals and ….?” A man said, “I will,” but he broke the trough. Abu Dharr was standing, so he sat down, then he lay down. Someone asked him, “O Abu Dharr, why did you sit down then lie down?” He said, “Because the Messenger of Allah (SAW) said … [and quoted the Hadith].” (The Hadith with the whole story is reported in Musnad Ahmad, 5/152. See also Saheeh al-Jaami’, no. 694).

According to another report, Abu Dharr (RA) was watering his animals at a trough when another man made him angry, so he sat down… (Fayd al-Qadeer al-Mannaawi, 1/408).

One of the benefits of this Prophetic teaching is that it prevents the angry person from doing something crazy and out of control. An angry person could inflict harm or even kill – as we shall see shortly – or he could destroy property and so on. Sitting down makes it less likely that he will explode in this fashion, and lying down makes it even less likely that he will do something reckless or harmful. Al-‘Allaamah al-Khattaabi (may Allah have mercy on him) said in his commentary on Abu Dawood: “

The one who is standing is ready to move and destroy things. The one who is sitting is less likely to do so, and the one who is lying is not able to do anything of the sort. It seems that the Prophet (SAW) commanded the angry person to sit down or lie down in order to prevent him from doing anything that he would later regret. And Allaah knows best.”

                                                                                                     -(Sunan Abi Dawood wa ma’ahu ma’aalim al-sunan, 5/141)

Remembering the advice of the Messenger of Allah (SAW). Abu Hurayrah (SAW) reported that a man came to the Prophet (SAW) and said: “Advise me.” He said: “Do not become angry.”The man repeated his request several times, and each time the response was, “Do not become angry.” (Reported by al-Bukhaari, Fath al-Baari, 10/465).

According to another report, the man said, “I thought about what the Prophet (SAW) had said, and I realized that anger is the source of all evil.” (Musnad Ahmad, 5/373).

“Do not get angry, and Paradise will be yours.”

-(A saheeh hadeeth. Saheeh al-Jaami’, 7374. Ibn Hajar attributed it to al-Tabaraani. See al-Fath, 4/465).

Remembering what Allah (SWT) has promised to those who avoid the causes of anger and strive to control themselves is the best way to extinguish the flames of anger. The Prophet (SAW) has told us about this great reward:

“Whoever suppresses his anger at the time when he could express it openly, Allah will fill his heart with contentment on the Day of Resurrection

.-”(Reported by al-Tabaraani, 12/453; Saheeh al-Jaami’, 176).

Another immense reward is described in the Hadith: “Whoever suppresses his anger when he is able to vent it, Allah will call him before all the people on the Day of Resurrection and let him choose whoever of the hoor al-‘iyn he wishes.” (Reported by Abu Dawood, 4777, and others. Classed as hasan in Saheeh al-Jaami’, 6518).

Knowing the high rank and distinction that is bestowed upon the one who controls himself. The Messenger of Allah (SAW) said,

“The strong man is not the one who can wrestle another to the ground; the strong man is the one who can control himself when he is angry.” -

(Reported by Ahmad

, The more angry a person gets, the more highly valued is his self-control. The Prophet (SAW) said:

“

The real strong man is the one who gets intensely angry, so that his face reddens and his hair stands on end, but he suppresses his anger.

”(Reported by Imaam Ahmad, 5/367; classed as hasan in Saheeh al-Jaami’, 3859).

The Prophet (SAW) used an incident that took place in front of his Sahabah as an opportunity to reinforce this lesson. Anas (RA) reported that the Prophet (SAW) passed by some people who were wrestling, and asked, “What is this?” They told him, “So-and-so is a strong man. No one challenges him but he beats them at wrestling.” The Prophet (SAW) said,

“

Shall I not tell you who is stronger than him? A man who is mistreated by another, but suppresses his anger, has defeated his own shaytan and the shaytan of the one who mistreated him.” (Reported by al-Bazzaar. Ibn Hajar said that its isnaad is hasan. Al-Fath, 10/519).

 

Following the guidance of the Prophet (SAW) with regard to anger.

He is our example, and his attitude towards anger is clearly demonstrated in many ahaadeeth, of which one of the most famous was reported by Anas (RA), who said: “I was walking with the Messenger of Allah (SAW), and he was wearing a Najraani cloak with a stiff collar. He was accosted by a Bedouin who pulled his cloak roughly. I looked at the Prophet’s (SAW) neck and saw the marks left by the collar. The Bedouin said: ‘O Muhammad, give me some of the wealth of Allah that you have!’ The Prophet (SAW) turned to him and smiled, and ordered that he should be given something.” (Reported by al-Bazzaar. Ibn Hajar said that its isnaad is hasan).

Another way in which we may follow the example of the Prophet (SAW) is by making our anger for the sake of Allah (SWT), when the limits set by Allah (SWT) are violated. This is the worthy kind of anger. The Prophet (SAW) became angry when he was told about the imaam who was putting people off praying because his recitation was too long. He became angry when he saw a curtain decorated with pictures of animate creatures in ‘Aisha’s (RA) house. He became angry when Usamah (RA) spoke to him about the Makhzoomi woman who was guilty of theft, and said to him, “Are you interceding concerning one of the punishments prescribed by Allah?” He became angry when he was asked questions he disliked. His anger was only for the sake of Allah (SWT).

Knowing that suppressing anger is one of the signs of taqwa (piety).

Allah (SWT) has praised certain people in His Book, and the Prophet (SAW) highly commended them. There have been prepared for them Gardens as wide as the heavens and the earth. One of their characteristics is that they

“… spend (in Allah’s Cause – deeds of charity, alms, etc.) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun

(the good-doers).” (Al-Imran 3:134)

These are the people whose good qualities Allaah has mentioned, people whom others admire and want to catch up with. Another of their characteristics is that

“…when they are angry, they forgive.” (Ash-Shura 42:37)

Paying attention when one is reminded.

Anger is something natural, with regard to which people differ. It may be very hard for a person not to get angry, but a sincere person, if he becomes angry and is reminded about Allah (SWT), will remember Him and will stay within the limits that He has prescribed. Some examples of this follow.

Ibn ‘Abbaas (RA) reported that a man asked permission to see ‘Umar (RA), and permission was given. The man said, “O son of al-Khattaab, by Allah, you are not giving us much, and you are not ruling us fairly!” ‘Umar (RA) became so angry that he was about to hit the man, but al-Hirr ibn Qays (who was among the people sitting with ‘Umar) said, “O Ameer al-Mu’mineen, Allah said to His Prophet (SAW):

‘Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don’t punish them).’ (Al-A’raf 7:199),

and this man is one of the foolish.” By Allah, ‘Umar (RA) did not take the matter any further when this was recited to him. He adhered to the words of Allah (SWT) (Reported by al-Bukhaari, al-Fath, 8/304).

 

This is how the Muslim should be, not like the evil hypocrite who, when he got angry and was told about the hadeeth of the Prophet (SAW), and was advised by one of the Companions of the Prophet (SAW) to seek refuge with Allaah from the Shaytaan, said, “Do you think there is something wrong with me? Do you think I am crazy? Go away!” (Reported by al-Bukhaari, al-Fath, 1/465).

We seek refuge with Allah (SWT) from failure. Ameen!

Knowing the bad effects of anger.

The bad effects of anger are many, harming both the self and others. A person may swear and utter obscenities, and may hit others, lashing out with no control. It may even lead to killing. The following story contains a lesson.

‘Alqamah ibn Waa’il reported that his father (may Allah be pleased with him) told him: “I was sitting with the Messenger of Allah (SAW) when a man came along, leading another by a twisted rope. He said, ‘O Messenger of Allah, this man killed my brother.’ The Messenger of Allah (SAW) asked, ‘Did you kill him?’ He said, ‘Yes, I killed him.’ He asked, ‘How did you kill him?’ He said, ‘He and I were hitting trees to make the leaves fall (so we could use them for animal fodder). He swore at me, so I got angry and hit him on the side of the head with an axe, and I killed him.’…” (Reported by Muslim in al-Saheeh, 1307).

Even if anger does not go as far as this, there may still be broken bones and injuries. If the person with whom a man is angry runs away, he may turn his anger upon himself, tearing his clothes, slapping his cheeks, falling unconscious, or breaking dishes and furniture.

One of the worst things that result from anger and cause social ills and family breakdown is talaq (divorce). Ask many of those who have divorced their wives how and when it happened, and they will tell you, “It was in a moment of anger.”

Lives are shattered and children are lost as a result. Feelings of regret and failure haunt people’s minds, and life becomes bitter – all because of anger. If only they had remembered Allah (SWT) and come back to their senses, restrained their anger and sought refuge with Allah (SWT) from the Shaitan, what happened would not have happened. Going against shari’ah only ever results in loss.

The physical harm that results from anger is very serious, as the doctors describe, such as thrombosis, high blood pressure, fatal heart attacks, diabetes, etc.

We ask Allah (SWT) for good health. Ameen!

The angry person should think about himself at the time of anger.

If the angry person could see himself in the mirror at the time of anger, he would despise himself and how he looks when his color changes, he shakes uncontrollably, his face reddens, the veins of his neck stand out and he behaves like a crazy person. He would be put off by his own appearance, but it is well known that the ugliness that exists inside a person is even worse than any that may appear on the outside. How happy the Shaitan must be when someone is in this state!

We seek refuge with Allah (SWT) from the Shaitan and from failure. Ameen!

Du’aa’.

This is the believer’s constant weapon. He asks his Lord to rid him of evils, problems and bad characteristics, and he seeks refuge with Allah (SWT) from falling into the pit of kufr and wrongdoing caused by anger, because one of the three qualities which will save a person from Hellfire is being just and fair both at times of contentment and at times of anger. (Saheeh al-Jaami’, 3039). One of the du’aa’s of the Prophet (SAW) was:

“

Allaahumma bi ‘ilmika’l-ghaybi wa qudratika ‘ala’l-khalqi aheeni ma ‘alimta’l-hayaata khayran li, wa tawaffani idha ‘alimta’l-wafaata khayran li. Allaahumma wa as’aluka khashyataka fi’l-ghaybi wa’l-shahaadah, wa as’aluka kalimat al-ikhlaasi fi’l-ridaa wa’l-ghadab, wa as’aluka’l-qasda fi’l-faqri wa’l-ghinaa, wa as’aluka na’eeman la yanfad, wa qurrata ‘aynin la tanqati’, wa as’aluka’l-ridaa bi’l-qadaa’, wa as’aluka bard al-‘aysh ba’d al-mawt, wa as’aluka ladhdhat al-nadhr ila wajhika wa’l-shawqa ilaa liqaa’ik, fi ghayri darraa’ mudirrah wa laa fitnati mudillah. Allaahumma zayyinnaa bi zeenati’l-eemaan wa’j’alnaa hudaatan muhtadeen”

-(O Allah, by Your knowledge of the Unseen and Your power over all creation, keep me alive so long as You know life is good for me, and bring about my death when you know death is good for me. O Allah, I ask You to make me fear You in secret and in the open, I ask You to make me speak sincerely at times of contentment and at times of anger, I ask You to make me be moderate in poverty and in wealth, I ask You for a blessing that does not end, contentment that never ceases, and for acceptance of Your decree. I ask You for a good life after death, and I ask You for the joy of looking upon Your face and the longing to meet You, with no harmful adversity or misleading trial (fitnah). O Allah, adorn us with the beauty of faith, guide us and let us be a means of guidance for others).” (Reported by al-Nisaa’i in al-Sunan, 3/55; and by al-Haakim. Saheeh al-Jaami’, 1301).

Praise be to Allah, Lord of the Worlds.

1) Zakaat is obligatory on the free, adult sane Muslim when:
• He possesses the nisab with complete possession.
• A lunar year has passed over it.

2) Zakaat is not obligatory on the following:
• A child, nor an insane person, nor a mukatib.
• Anyone who has a due debt encompassing his money. But, if his money is more than the debt, he pays zakaat on the excess if it reaches nisab.

3) If one advance-pay the zakaat before the year has passed over it, and he possesses nisab, it is valid.

4) If wealth is destroyed after the obligation of zakaat has become due, it is waived.

5) Zakaat is due on the following:
• Gold
• Silver
• Cash
• Trade-goods
• freely-grazing livestock kept for milk, breeding or fattening: camels, cows, sheep and goats.
• Produce (excluding firewood, reeds and grass)
• Buried treasures and metals

6) Zakaat is not due on the following:
• Residential homes
• Body clothes
• Household furniture
• Riding-animals
• Slaves in service
• Weapons of use

7) Zakaat is only valid if offered with an intention coinciding with the payment, or coinciding with the setting-aside of the obligatory portion.

Zakaat on Silver
1) There is no charity obligatory on any silver less than 200 dirhams (200 dirhams corresponds to19.69 troy oz and 612.36g).

2) Then, if it is 200 dirhams, and a lunar year passes over it, 5 dirhams are due for it.

3) There is nothing due on the excess until it reaches 40 dirhams, and then 1 dirham is due for it.

4) Similarly for every 40 dirhams, there is 1 dirham due.

Zakaat on Gold
1) There is no zakaat obligatory on any gold less than 20 mithqal (20 mithqal corresponds to 2.81 troy oz and 87.48g).

2) Then, if it is 20 mithqal, and a lunar year passes over it, then half a mithqal is due for it.

3) Then, for every 4 mithqal, 2 qirat are due. There is no charity obligatory on any gold less than 4 mithqal according to Abu Hanifa.

4) There is zakaat due on raw gold and silver, as well as on jewellery and vessels made of them.

Zakaat on Goods
1) Zakaat is obligatory on trade goods, whatever they may be, if their value reaches the nisab of gold or silver; one assesses it based on whichever of the two is more beneficial for the poor and destitute.

2) If the nisab is complete at the two ends of the lunar year, then its dropping in between that does not waive the zakaat.

3) The value of goods is added to gold and silver. Similarly, gold is added to silver in value in order to reach the nisab, according to Abu Hanifa.

CATEGORIES OF ZAKAAT RECIPIENTS

Those Who May Receive Zakaat:
Allah, the Exalted, says, (which means), “Alms are only for the poor, the destitute, those who collect them, those whose hearts are to be reconciled, for [mukatib] slaves, debtors, and in the Path of Allah, and the wayfarer. It’s an [ordained] obligation from Allah. And Allah is all Knowing, and Wise” [Qur’an, 9:60].

These, then, are eight categories:
1) The Poor: the one who has the least of things.
2) The Destitute: the one who has nothing.
3) Al-Mu’allafa Quloobuhum: those who are still not sure of Islam yet and this money is given to them to soften their hearts towards Islam and muslims.
4) The [Zakaat] Worker: is paid by the imam in proportion to his work, if he worked.
5) Slaves: the mukatibun are assisted in freeing themselves.
6) The Debtor: the one on whom a debt is incumbent.
7) In the Path of Allah: are the stranded fighters.
The Wayfarer: the one who has money in his homeland, but is in a place in which he has nothing.

One may divide the Zakaat to each category, or he may restrict himself to one.

Causes Not Eligible for Receipt of Zakaat:
1) It is not permissible for one to give zakaat to a dhimmi.
2) Nor may a mosque be built with it.
3) Nor may a dead person be shrouded with it.
4) Nor may a slave be bought with it to free.
5) Nor may it be paid to a rich person.
6) Nor may it be paid to a Sayyid’s (Hussainy’s) & Shareef’s (Hassani’s) (descendants of the Prophet, sallallahu alahi wa aalihi).

Relationships Making One Ineligible to Receive Zakaat:
1) Nor the payer of zakaat pay it to his father, or his grandfather even if higher up in ascendancy.
2) Nor to his child, nor his child’s child, even if lower down in descendancy.
3) Nor to his wife. A woman may not pay her zakaat to her husband, according to Abu Hanifa. Abu Yusuf and Muhammad said: she may pay it to him.
4) One may not pay one’s zakaat to he one’s mukatib or slave, nor to the slave of a wealthy person, nor to the child of a wealthy person if he is a minor.
5) It may not be paid to Banu Hashim, and they are: the Household of `Ali, the Household of `Abbas, the Household of Ja`far, the Household of Harith ibn `Abd al-Muttalib; nor to their freed slaves.

NOTE: In Sahih Al-Bukhari Hadith #1420 and #2907 and in Sahih Al-Muslim Hadith #1069. It is reported that Sayyiduna Hasan bin Ali once took a date from the dates of sadaqah and placed it in his mouth. At this Rasulullah sallallahu alahi wa aalihi said: “Kakh!Kakh! Spit it out! Don’t you know that we do not eat of charity?”

Miscellaneous Regulations:
Abu Hanifa and Muhammad said: If one pays zakaat to a man whom one thinks to be poor, and then it transpires that he is rich, or Hashimi, or an unbeliever, or if one paid it in darkness to a poor person, and then it transpired that he was his father or his son, then repeating it is not obligatory on him.

Abu Yusuf said: Repetition is obligatory on him. If one paid it to a person, and then he learned that he is his slave or mukatib, it is not valid according to the verdict of them all. It is not permissible to pay zakaat to anyone who possesses the nisab of whatever type of wealth it may be. It is permissible to pay it to anyone who possesses less than that, even if he is healthy and earning. It is disliked to transfer zakaat from one land to another; rather the Zakaat of each people should be distributed amongst them, unless a person transfers it to his relatives, or to a people who are more in need than the people of his land.

SADAQAT-AL FITR

1) Sadaqat al-Fitr is wajeb on the free Muslim, if he is in possession of the quantity of nisab in excess of his dwelling, clothing, furnishings, horse, weapons and service slaves.

2) He gives it out on behalf of himself, his minor children and his slaves.
• He does not pay it on behalf of his wife, nor his adult children, even if they are in his household.
• He does not give it out on behalf of his mukatib, nor his slaves who were acquired for trade.
• There is no fitrah due on either of the two masters of a slave co-owned between two partners.
• A Muslim master pays the fitrah on behalf of his unbelieving slave.

3) The obligation of the fitrah is attached to the rise of the dawn on the Day of Eid al- Fitr. So, whoever dies before that, his fitrah has not become wajeb. Whoever accepts Islam, or is born, after the rise of the dawn, his fitrah has not become wajeb.

Payment

The fitrah is as follows:
1) half a sa` of wheat, or
2) one sa` of dried dates or raisins or barley.

The sa` according to Abu Hanifa and Muhammad is 8 Iraqi ratl.

Abu Yusuf said: it is 51/3 ratl (1 sa` is a volume of 2.03 litres, and corresponds to approximately 3,149.28g. 1 sa` ~ 4 mudd; 1 mudd ~ 2 ratl; 1 ratl ~ 20 istar; 1 istar ~ 4½ mithqal {Radd al-Muhtar}).

It is recommended for people to give out the fitrah on the Day of Fitr before going out to the prayer place. If they advance-pay it before the Day of Fitr, it is valid. But, if they delayed it beyond the Day of Fitr, it is not waived, and it is still an obligation on them to give it out.

Courtesy of http://alsunnah.ca

From Islamic perspective our actions can fall in one of three categories and our intentions have different implications for each of them.

By Khalid Baig

Posted: 11 Rabi-u-Thani 1422, 3 July 2001

The hadith about intentions is so important, some scholars have expressed the opinion that it encompasses fully one third of Islamic teachings. Also, it is one of the most remembered and quoted ahadith and one that is frequently quoted in its original Arabic even by non-Arabic speaking Muslims. There is hardly a Muslim who has never heard it. While all this attention to its words is superb, unfortunately we have not done as much to understand its implications and let that understanding inform our actions.

From Islamic perspective our actions can fall in one of three categories and our intentions have different implications for each of them. In the first category are the religiously mandatory acts or the voluntary acts of worship (like voluntary salat). In the second category are the permissible acts that include most of the mundane activities in life, like eating, drinking, sleeping, earning a living, and raising a family. The third category consists of prohibited acts.

The most direct application of this hadith is to the first category. It tells us that such deeds must be performed for the sole purpose of pleasing Allah for even the slightest corruption of our motives could destroy them. The five pillars are the prime example of such deeds. For example if a person offers salat (ritual prayers) to be recognized as a pious person, he has not only destroyed his salat, he has committed the unforgivable sin of associating partners with Allah. For he was praying for the sake of others. The same is true of Hajj, and Hijra, and Jihad, and charity, etc, etc..

A believer is fully aware that this sincerity and purity of intention are his most important assets, for without them his most generous donation may bring nothing but disaster.

The Qur’an explains it further through a beautiful simile. It compares the case of two persons engaged in what would appear to be identical acts of charity.

Both spend money to help the needy. One does it purely for the sake of Allah; the other has the goal of getting a good name from it.

 “You who believe, do not cancel your acts of charity by [making] any reproach or scolding like someone who spends his money simply for people to see it while he does not believe in God and the Last Day. He may be compared to a boulder covered with some soil, which a rainstorm strikes and leaves bare. They cannot do anything with whatever they have earned. God does not guide such disbelieving folk. Those who spend their wealth seeking God’s approval and to strengthen their souls may be compared to a garden on a hilltop; should a rainstorm strike it, its produce is doubled, while if a rainstorm does not strike it, then drizzle does. God is Observant of anything you do.”

[Al-Baqarah 2:264-265 (Translation by Irving)].

Charity is an important example because here the chances of corruption of our motives are especially high due to the very nature of the act. We deal with other people who may thank and recognize us and we may begin to love and seek that appreciation. What is more, we may brush aside any qualms by assuring ourselves that the publicity is only meant to inspire others.

If we keep this background in mind, we can begin to see the now nearly routine practice of holding a fundraising dinner — by the Muslims living in the West —- very differently. It is obvious that this is not a Muslim institution; they borrowed it from their host countries. And they did so without much thought. For here are its underlying ideas. First, a nice dinner in a nice restaurant is a way of putting people in the mood. Second, advertising each donation is a means of inspiring others as well as rewarding the donors. Third, high-pressure techniques, like putting people on the spot, are quite productive.

Each of these elements is poles apart from Islamic teachings. A Muslim gives out of concern for his hereafter, not by being lulled into giving by posh surroundings. He knows that the reward for his donation depends upon the sincerity with which it is given and not its monetary amount. He is fully aware that this sincerity and purity of intention are his most important assets, for without them his most generous donation may bring nothing but disaster. A person with such concerns would be very leery of going to a fundraising dinner with his donations. An entire community of such people would be very reluctant to hold such an event in its present form.

That despite remembering, and often repeating, the words “innamal aamalu bin iyyat”

(Actions depend upon intentions),

the Muslim communities in the West (with the notable exception of Islamic religious schools) have shown little qualms about this borrowed fund raising practice, shows that somehow we have lost sight of its message.

We can turn every moment of our life into an act of worship through a change in our intentions.

In fact often times this hadith is invoked in a twisted manner; with reference to the third category of deeds (the prohibited acts), for example. When we commit a mistake, we try to assuage our guilt feelings by assuring ourselves that we meant no harm. For our failures or shortcomings, we have the satisfaction that our intentions were good. In the worst case we may interpret the hadith to suggest that the ends justify the means. We need to remember that sheer good intentions do not repair a bad act. If we do not perform our salat or sacrifice or hajj correctly, mere good intentions will not make them right. The extreme case is that of justifying a known prohibited act based on good intentions. “It is like playing games with the religion,” says Maulana Manzoor Naumani. He goes on to add that such an act could tremendously add to one’s burden of sin.

With regard to the second category (permissible mundane acts) our intentions have a potential for turning them into acts of worship. This is also an aspect we ignore to our own loss. For here is the possibility of turning every moment of our life into an act of worship through a change in our intentions. For example, when a believer goes to his place of work with the intention of fulfilling his religious responsibility to provide for his family and earn halal living, he may be engaged in the same physical activity as the next person but his outlook is very different. And so is his reward!

On Intentions and Actions

From Islamic perspective our actions can fall in one of three categories and our intentions have different implications for each of them.

By Khalid Baig

Posted: 11 Rabi-u-Thani 1422, 3 July 2001

The hadith about intentions is so important, some scholars have expressed the opinion that it encompasses fully one third of Islamic teachings. Also, it is one of the most remembered and quoted ahadith and one that is frequently quoted in its original Arabic even by non-Arabic speaking Muslims. There is hardly a Muslim who has never heard it. While all this attention to its words is superb, unfortunately we have not done as much to understand its implications and let that understanding inform our actions.

From Islamic perspective our actions can fall in one of three categories and our intentions have different implications for each of them. In the first category are the religiously mandatory acts or the voluntary acts of worship (like voluntary salat). In the second category are the permissible acts that include most of the mundane activities in life, like eating, drinking, sleeping, earning a living, and raising a family. The third category consists of prohibited acts.

The most direct application of this hadith is to the first category. It tells us that such deeds must be performed for the sole purpose of pleasing Allah for even the slightest corruption of our motives could destroy them. The five pillars are the prime example of such deeds. For example if a person offers salat (ritual prayers) to be recognized as a pious person, he has not only destroyed his salat, he has committed the unforgivable sin of associating partners with Allah. For he was praying for the sake of others. The same is true of Hajj, and Hijra, and Jihad, and charity, etc, etc..

A believer is fully aware that this sincerity and purity of intention are his most important assets, for without them his most generous donation may bring nothing but disaster.

The Qur’an explains it further through a beautiful simile. It compares the case of two persons engaged in what would appear to be identical acts of charity.

Both spend money to help the needy. One does it purely for the sake of Allah; the other has the goal of getting a good name from it.

 “You who believe, do not cancel your acts of charity by [making] any reproach or scolding like someone who spends his money simply for people to see it while he does not believe in God and the Last Day. He may be compared to a boulder covered with some soil, which a rainstorm strikes and leaves bare. They cannot do anything with whatever they have earned. God does not guide such disbelieving folk. Those who spend their wealth seeking God’s approval and to strengthen their souls may be compared to a garden on a hilltop; should a rainstorm strike it, its produce is doubled, while if a rainstorm does not strike it, then drizzle does. God is Observant of anything you do.”

[Al-Baqarah 2:264-265 (Translation by Irving)].

Charity is an important example because here the chances of corruption of our motives are especially high due to the very nature of the act. We deal with other people who may thank and recognize us and we may begin to love and seek that appreciation. What is more, we may brush aside any qualms by assuring ourselves that the publicity is only meant to inspire others.

If we keep this background in mind, we can begin to see the now nearly routine practice of holding a fundraising dinner — by the Muslims living in the West —- very differently. It is obvious that this is not a Muslim institution; they borrowed it from their host countries. And they did so without much thought. For here are its underlying ideas. First, a nice dinner in a nice restaurant is a way of putting people in the mood. Second, advertising each donation is a means of inspiring others as well as rewarding the donors. Third, high-pressure techniques, like putting people on the spot, are quite productive.

Each of these elements is poles apart from Islamic teachings. A Muslim gives out of concern for his hereafter, not by being lulled into giving by posh surroundings. He knows that the reward for his donation depends upon the sincerity with which it is given and not its monetary amount. He is fully aware that this sincerity and purity of intention are his most important assets, for without them his most generous donation may bring nothing but disaster. A person with such concerns would be very leery of going to a fundraising dinner with his donations. An entire community of such people would be very reluctant to hold such an event in its present form.

That despite remembering, and often repeating, the words “innamal aamalu bin iyyat”

(Actions depend upon intentions),

the Muslim communities in the West (with the notable exception of Islamic religious schools) have shown little qualms about this borrowed fund raising practice, shows that somehow we have lost sight of its message.

We can turn every moment of our life into an act of worship through a change in our intentions.

In fact often times this hadith is invoked in a twisted manner; with reference to the third category of deeds (the prohibited acts), for example. When we commit a mistake, we try to assuage our guilt feelings by assuring ourselves that we meant no harm. For our failures or shortcomings, we have the satisfaction that our intentions were good. In the worst case we may interpret the hadith to suggest that the ends justify the means. We need to remember that sheer good intentions do not repair a bad act. If we do not perform our salat or sacrifice or hajj correctly, mere good intentions will not make them right. The extreme case is that of justifying a known prohibited act based on good intentions. “It is like playing games with the religion,” says Maulana Manzoor Naumani. He goes on to add that such an act could tremendously add to one’s burden of sin.

With regard to the second category (permissible mundane acts) our intentions have a potential for turning them into acts of worship. This is also an aspect we ignore to our own loss. For here is the possibility of turning every moment of our life into an act of worship through a change in our intentions. For example, when a believer goes to his place of work with the intention of fulfilling his religious responsibility to provide for his family and earn halal living, he may be engaged in the same physical activity as the next person but his outlook is very different. And so is his reward!

Through this small effort we could really be living for a higher purpose. And at a higher level.

http://www.albalagh .net/food_ for_thought/ intentions2. shtml

By Shaykh Saalih ibn Fawzaan al-Fawzaan

‘Aa’ishah said: “When the last ten days (of Ramadan) would come, the Prophet (sall-Allaahu ‘‘alayhi wa sallam) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth) .” [1]

This hadeeth is proof that the last ten days of Ramadan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qur’aan.

‘Aa’ishah has described our Prophet and role model, Muhammad (sall-Allaahu ‘alayhi wa sallam), with four attributes:

1. He (sall-Allaahu ‘alayhi wa sallam) would “spend his night in worship”, meaning he would not sleep during it. Thus, he (sall-Allaahu ‘alayhi wa sallam) would remain awake throughout it in worship and he would liven his soul by spending the night in sleeplessness. This is since sleep is the brother of death. The meaning of “spend his night” is that he (sall-Allaahu ‘alayhi wa sallam) would spend all of it in the state of qiyaam (night prayer) and performing acts of worship that are done for the sake of Allaah, Lord of the worlds. We must remember that the last ten days of Ramadan are fixed and numbered.

As for what has been reported concerning the forbiddance of spending the entire night in prayer, which has been mentioned in the hadeeth of ‘Abdullaah ibn ‘Amr, then it is in regards to someone who does that consistently throughout every night of the year.

2. He (sall-Allaahu ‘alayhi wa sallam) would “wake up his family” meaning his (sall-Allaahu ‘alayhi wa sallam) pure wives, the Mothers of the Believers, so that they may take part in the profiting of good, the dhikr (remembrance) and the acts of worship during these blessed times.

3. He (sall-Allaahu ‘alayhi wa sallam) would “exert himself”, meaning he (sall-Allaahu ‘alayhi wa sallam) would persevere and struggle in worship, adding more to his deeds than what he had done in the first twenty days (of Ramadan). He only did this because the night of al-Qadr occurs during one of these (last ten) days.

4. He (sall-Allaahu ‘alayhi wa sallam) would “tighten his Izaar (waistcloth)” meaning he would exert himself and struggle intensely in worship. It is also said that it means he (sall-Allaahu ‘alayhi wa sallam) would withdraw from women.  This seems to be more correct since it inclines with what was mentioned previously and with the hadeeth of Anas: “He (sall-Allaahu ‘alayhi wa sallam) would rollup his bed and withdraw from women (i.e. his wives).” [2]

Also, he (sall-Allaahu ‘alayhi wa sallam) would observe ‘Itikaaf in the last ten days of Ramadan and the person who is in the state of ‘Itikaaf is restricted from interacting (sexually) with women.

So, O Muslim brother, strive to characterize yourself with these attributes. And guard the prayer you make in the depths of the night (tahajjud) with the Imaam in addition to the Taraweeh prayer (which is prayed in the early parts of the night), so that your exertion in these last ten days may go beyond that of the first twenty. And so that you may achieve the attribute of “spending the night in worship” by praying.

And you must be patient in your obedience to Allaah, for indeed, the tahajjud (night) prayer is difficult, but its reward is great. By Allaah, it is a great opportunity in ones life and a profitable thing to take advantage of, for the one whom Allaah grants it to. And a person does not know if perhaps he will encounter one of Allaah’s many rewards during the night prayer, thus serving as assistance for him in this world and in the Hereafter.

The righteous predecessors of this Ummah would lengthen the prayer at night, exerting themselves. As-Saa’ib ibn Yazeed said: “Umar ibn al-Khattaab ordered Ubay bin Ka’ab and Tameem ad-Daaree to lead the people in prayer with eleven rak’at. The reciter would recite one hundred verses, to the point that we had to lean upon wooden staffs due to the long standing. And we would not stop until the early parts of Fajr.” [3] 

‘Abdullaah ibn Abee Bakr reported: “I heard my father (i.e. Abu Bakr) say: ‘During Ramadan, we would finish (the night prayer) late and we would hurry the servants to present the food (of suhoor) for fear that Fajr (morning) would come upon us’.” [4]

There are two struggles of the soul that the believer faces during Ramadan: the struggle by day with fasting and the struggle by night with qiyaam (night prayer). So whosoever combines these two and fulfils their rights, then he is amongst the patient – those who will “be given their reward in full without any reckoning.” [5]

These ten days are the last part of the month and a person’s actions are based on his last ones. So perhaps, he will encounter the night of al-Qadr, while standing in prayer for Allaah and thus have all his past sins forgiven. 

And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events. This is indeed the greatest loss. We ask Allaah for his protection.

Therefore, embarking on these last days means entering into the profiting from righteous deeds in what remains of the month. From the unfortunate matters is to see that some people excel in righteous actions, such as prayer and recitation of the Qur’aan, in the first part of the month, but then signs of fatigue and weariness begin to show on them afterwards, especially when the last ten days of Ramadan come in. And this in spite of these last ten days possesses a greater standing than the first ones. Thus, one must persevere in striving and struggling and increase his worship when the end of the month draws near. And we must keep in mind that a person’s actions are based on his last ones.

Footnotes:

[1] Al-Bukhaaree (4/269) & Muslim (1174)
[2] See Lataa’if-ul- Ma’aarif, P. 219
[3] See al-Muwatta, Vol. 1, P. 154
[4] Muwatta of Imaam Maalik, Vol. 1, P. 156
[5] Surat-uz-Zumar: 15

MBHS-Mount Banjara High School

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By Shaykh Saalih ibn Fawzaan al-Fawzaan

‘Aa’ishah said: “When the last ten days (of Ramadan) would come, the Prophet (sall-Allaahu ‘‘alayhi wa sallam) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth) .” [1]

This hadeeth is proof that the last ten days of Ramadan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qur’aan.

‘Aa’ishah has described our Prophet and role model, Muhammad (sall-Allaahu ‘alayhi wa sallam), with four attributes:

1. He (sall-Allaahu ‘alayhi wa sallam) would “spend his night in worship”, meaning he would not sleep during it. Thus, he (sall-Allaahu ‘alayhi wa sallam) would remain awake throughout it in worship and he would liven his soul by spending the night in sleeplessness. This is since sleep is the brother of death. The meaning of “spend his night” is that he (sall-Allaahu ‘alayhi wa sallam) would spend all of it in the state of qiyaam (night prayer) and performing acts of worship that are done for the sake of Allaah, Lord of the worlds. We must remember that the last ten days of Ramadan are fixed and numbered.

As for what has been reported concerning the forbiddance of spending the entire night in prayer, which has been mentioned in the hadeeth of ‘Abdullaah ibn ‘Amr, then it is in regards to someone who does that consistently throughout every night of the year.

2. He (sall-Allaahu ‘alayhi wa sallam) would “wake up his family” meaning his (sall-Allaahu ‘alayhi wa sallam) pure wives, the Mothers of the Believers, so that they may take part in the profiting of good, the dhikr (remembrance) and the acts of worship during these blessed times.

3. He (sall-Allaahu ‘alayhi wa sallam) would “exert himself”, meaning he (sall-Allaahu ‘alayhi wa sallam) would persevere and struggle in worship, adding more to his deeds than what he had done in the first twenty days (of Ramadan). He only did this because the night of al-Qadr occurs during one of these (last ten) days.

4. He (sall-Allaahu ‘alayhi wa sallam) would “tighten his Izaar (waistcloth)” meaning he would exert himself and struggle intensely in worship. It is also said that it means he (sall-Allaahu ‘alayhi wa sallam) would withdraw from women.  This seems to be more correct since it inclines with what was mentioned previously and with the hadeeth of Anas: “He (sall-Allaahu ‘alayhi wa sallam) would rollup his bed and withdraw from women (i.e. his wives).” [2]

Also, he (sall-Allaahu ‘alayhi wa sallam) would observe ‘Itikaaf in the last ten days of Ramadan and the person who is in the state of ‘Itikaaf is restricted from interacting (sexually) with women.

So, O Muslim brother, strive to characterize yourself with these attributes. And guard the prayer you make in the depths of the night (tahajjud) with the Imaam in addition to the Taraweeh prayer (which is prayed in the early parts of the night), so that your exertion in these last ten days may go beyond that of the first twenty. And so that you may achieve the attribute of “spending the night in worship” by praying.

And you must be patient in your obedience to Allaah, for indeed, the tahajjud (night) prayer is difficult, but its reward is great. By Allaah, it is a great opportunity in ones life and a profitable thing to take advantage of, for the one whom Allaah grants it to. And a person does not know if perhaps he will encounter one of Allaah’s many rewards during the night prayer, thus serving as assistance for him in this world and in the Hereafter.

The righteous predecessors of this Ummah would lengthen the prayer at night, exerting themselves. As-Saa’ib ibn Yazeed said: “Umar ibn al-Khattaab ordered Ubay bin Ka’ab and Tameem ad-Daaree to lead the people in prayer with eleven rak’at. The reciter would recite one hundred verses, to the point that we had to lean upon wooden staffs due to the long standing. And we would not stop until the early parts of Fajr.” [3] 

‘Abdullaah ibn Abee Bakr reported: “I heard my father (i.e. Abu Bakr) say: ‘During Ramadan, we would finish (the night prayer) late and we would hurry the servants to present the food (of suhoor) for fear that Fajr (morning) would come upon us’.” [4]

There are two struggles of the soul that the believer faces during Ramadan: the struggle by day with fasting and the struggle by night with qiyaam (night prayer). So whosoever combines these two and fulfils their rights, then he is amongst the patient – those who will “be given their reward in full without any reckoning.” [5]

These ten days are the last part of the month and a person’s actions are based on his last ones. So perhaps, he will encounter the night of al-Qadr, while standing in prayer for Allaah and thus have all his past sins forgiven. 

And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events. This is indeed the greatest loss. We ask Allaah for his protection.

Therefore, embarking on these last days means entering into the profiting from righteous deeds in what remains of the month. From the unfortunate matters is to see that some people excel in righteous actions, such as prayer and recitation of the Qur’aan, in the first part of the month, but then signs of fatigue and weariness begin to show on them afterwards, especially when the last ten days of Ramadan come in. And this in spite of these last ten days possesses a greater standing than the first ones. Thus, one must persevere in striving and struggling and increase his worship when the end of the month draws near. And we must keep in mind that a person’s actions are based on his last ones.

Footnotes:

[1] Al-Bukhaaree (4/269) & Muslim (1174)
[2] See Lataa’if-ul- Ma’aarif, P. 219
[3] See al-Muwatta, Vol. 1, P. 154
[4] Muwatta of Imaam Maalik, Vol. 1, P. 156
[5] Surat-uz-Zumar: 15

“Have love for your friend unto a limit for it is possible he may turn into your enemy some day;

and hate your enemy unto a limit for it is possible he may turn into your friend some day.”  

 - ’Ali ibn Abi Talib (ra).

By Khalid Baig

Posted: 29 Shaban 1427, 23 September 2006

When Pope Benedict XVI was installed last year, Jerusalem Post predicted a radical change in Vatican’s relations with Islam: “The era of subtle, discreet, yet firm confrontation has begun.”  It noted with joy that in his greeting the new pope welcomed fellow Catholics, other Christians, and Jews — but not Muslims.

There was nothing subtle or discreet in the Pope’s calculated diatribes against Islam in his University address this month, but there were indications that these may have been opening salvos in the Pope’s predicted crusade. He was fulfilling the expectations of Islamophobes of all persuasions. This includes Oriana Fallaci, an author with a venomous pen, who dedicated her life to slandering and vilifying Muslims. The Pope — considered to be occupied with the issues of faith — had no problem granting a secret audience to this self declared atheist. This was in August, a month before her death. It is difficult to imagine what brought her and the Pope together except their common hatred of Islam. The racist author, who said “Muslims multiplied like rats,” was all praise for the new pope, who in her words was urging Europe to value their Christian (read: medieval) roots. Interesting that an atheist should be jubilant over Christian roots. Hatred, it seems, can produce hypocrisy.

We can gain further insight into the mindset of the new pope by listening to Father Joseph Fessio, a student and friend of Pope Benedict XVI, who gave an hour long interview on the Hugh Hewitt Show (January 2006) on the problems Christianity, especially in Europe, faced with the spread of Islam.  Read this:

Hugh Hewitt: Great to have you. I wanted to talk to you today, because Mark Steyn, a tremendous writer, wrote a piece yesterday on the loss of the West, because of depopulation, and because of a lack of seriousness. And I believe that this has been a theme in your teacher, Benedict XVI’s first nine months as Pope. Am I right about that?

Joseph Fessio: Absolutely right, Hugh.

The problems mentioned above are diminishing Western populations and their decreasing faith in Christianity. In contrast Muslims are both increasing in numbers as well as in their faith in Islam.  Later in the interview Joseph Fessio makes it explicit: “[in] 2005, there were more Muslims born in France than people of traditional French background. Within four years, the top four cities in Holland will be…most populous cities, will have a Muslim majority. I mean, if we look at the demographics, which can change, but they change slowly, I don’t see any other issue for Europe, or any result, than looking like North Africa, you know? Algeria, Morocco, Libya, Egypt.”

So Muslims are a problem. But the bigger problem is their faith. Benedict XVI himself sees that as a major challenge. In his interview based book, Salt of the Earth: The Church at the End of the Millennium (1997), written when he was Cardinal Joseph Ratzinger, he notes that in the post colonial world (since 1960 in his words) Muslims have been coming back to Islam:

So the Muslims now have the consciousness that in reality Islam has remained in the end as the more vigorous religion and that they have something to say to the world, indeed, are the essential religious force of the future. Before, the shariah and all those things had already left the scene, in a sense; now there is a new pride. Thus a new zest, a new intensity about wanting to live Islam has awakened. This is its great power: We have a moral message that has existed without interruption since the prophets, and we will tell the world how to live it, whereas the Christians certainly can’t. We must naturally come to terms with this inner power of Islam. [emphasis added]

Unfortunately, this inner strength of Islam leads to rage rather than reflection in the Islamophobic quarters. Hence the campaign to vilify Islam.

Apparently, the Pope’s address was his way of coming to terms with the inner power of Islam.

It is interesting that Benedict XVI chose the issue of faith and reason for his attack on Islam. For unlike Christianity, Islamic faith contains no mysteries or perplexing constructs like Trinity or the dual nature of Jesus, peace be upon him (at once human and divine). Ask those who are coming back to Islam in the Western world and on the top of their list you will find the simplicity and reasonableness of Islamic teachings and doctrines. They find here a belief system that immediately resonates with their own intellect. That is why the Qur’an repeatedly urges its readers to think and reflect, and says that those who will face eternal doom in the Hereafter will be the ones who failed to use their intellect.

They will further say: ‘Had we but listened or used our intelligence, we should not (now) be among the Companions of the Blazing Fire!’

 [Al-Mulk 67:10]

The Pope managed to use the issue of faith versus reason to attack Islam not by reading the Qur’an or listening to the Prophet, Sall-Allahu Alayhi wa sallam, but by invoking a medieval emperor’s polemics against Islam. (The emperor had been defeated by the Ottomans and it stands to reason that he was bitter.)

The propaganda machine that immediately rushed to his aid stated that the Pope had not approved the statement. He was clumsy, but he committed no offence. As if quoting a diatribe without clearly rejecting it can have some purpose other than propagating it. But here the Pope had done more. He called Manuel II erudite — a clear word of praise — and approvingly reported the conclusion he drew, implying the validity of the emperor’s reasoning.

Then came the explanations. First there was the Pope’s disingenuous regret over the “reaction” of Muslims. Not over his words or actions but their reactions. A few days later the Pope justified his slander by asserting that it was a necessary rhetorical device. He said the offending quote was necessary “to introduce the audience to the drama and relevance” of his talk, reported Stacy Meichtry, of Religion News Service on 21 September 2006. Interestingly the media machine kept on berating Muslims for not accepting an apology that had never been offered.

In the midst of all this the Vatican condemned those who were misinterpreting the Papal quote. We need to ask them, in how many different ways can one interpret a quote like the following: “Show me just what Christianity brought, and there you will find things only evil and inhuman, like inquisitions, forced conversions of millions of aborigines in America and Australia, and a brutal slave trade that decimated Africa.”

Although the media machine cleverly missed it completely, the real issue is Islamophobia. This is not an issue that can be swept under the rug. The currents of Islamophobia are strong in the West today; especially so in Europe. And with the Pope putting the weight of his office behind this, it can only get uglier.

This ominous development threatens not only Muslims. Muslims have been natural allies of Catholics on moral issues like abortion. But by pointing its guns at them, the Vatican is going to weaken its own position. For those who value that alliance as well as tolerance and peace in the world, the big question remains: Can this Pope be reformed? Can he be made to see reason?

Taken From:

http://albalagh. net/current_ affairs/0095. shtml