Thankfulness in Hunger

When the Muhajirun (immigrants from Makkah) arrived in Madinah, they did not have enough money to support themselves. So they were divided into groups of ten or twelve and were welcomed as guests of the families of the Ansar (residents of Madinah). Rasulullah, pease be upon him, stayed with Abu Ayyub al-Ansari, may Allah be pleased with him. Abu Ayyub was not a rich man, but he did everything he could for the comfort of Rasulullah and his group.

The Prophet's group had a few sheep. At night, they milked the sheep and drank it, saving for those who were not present at the time.

One night Rasulullah arrived late and found no milk left for him. The Sahaba (companions) had not realized that Rasulullah had not had any. They felt bad for forgetting to save his share. Though Rasulullah never ate very much, that day he was very hungry. He said, "O Allah, feed well the man who feeds me today."

Miqdad, may Allah be pleased with him, heard this and immediately spoke up, "O Rasulullah. I will slaughter my goat for you."

But Rasulullah said, "O Miqdad, please don't do that. Our need for milk each day is greater than our need for meat today."

When Rasulullah tried to milk the sheep, just a little bit came out. He drank that, thanked Allah and went to sleep. The companions reported that Rasulullah said nothing and showed no anger about their inconsiderate behaviour. Rather he thanked Allah for the little he had to drink.

[Recorded in Musnad ibn Hanbal]

Compiled From:
"Stories of the Sirah" - Abidullah Ghazi and Tasneema Ghazi, Vol. VIII, p. 10

Insolence and Arrogance

Insolence and Arrogance

Al-Qasas (The Story) Sura 28 : Verse 78

"Answered he (Qarun): 'I have been given this wealth only by virtue of the knowledge that I have.' Did he not know that God had destroyed many a generation that preceded him, and who were far more powerful and greater in wealth than he? The guilty are not questioned about their sins."

This is the attitude of one who chooses to be oblivious to the source of the blessings he has been given. Qarun has been blinded by his wealth. Such people are common, seen in all societies. Many a rich person believes that his knowledge and effort are the only means by which he has amassed his wealth. Hence, he is not to be questioned about the way he uses his wealth, what he spends or for what purpose, whether it be for good or foul. No thought does he entertain of God or earning His pleasure.

Islam accepts private ownership and appreciates people's efforts in this regard, provided that they remain within the realm of what is permissible. While it does not belittle the importance of private effort, it stipulates a certain method of spending money just like it stipulates rules and methods that must be observed in acquiring it. Its system combines balance and moderation. It does not deprive anyone of the fruits of their enterprise, but at the same time it does not approve either unrestricted indulgence or miserly hoarding. It gives the community its dues in such wealth, as well as the right to watch and monitor the methods of obtaining, investing, spending and enjoying wealth.

Qarun, however, did not appreciate the blessings granted by his Lord. He did not abide by the divine method, but instead turned away arrogantly. Therefore, a warning was issued to him for his insolence and arrogance: If he believed himself to be powerful and rich, God had in the past destroyed communities that were far more powerful and wealthy. He should have known this, because it is such knowledge that saves man from destruction. Let him know, then, that he and all guilty people like him are worth nothing in God's sight. They are not even worth questioning about their sins. They are neither the arbiters nor the witnesses.

Compiled From:
"In The Shade of The Quran" - Syed Qutb, Vol. 13, pp. 271, 272

Remembrance

Remembrance gathers what has become dispersed, disperses what has become gathered, makes near what has grown remote and removes what has grown near.

It gathers together what has become dispersed within the servant: his heart, will and intention. For these to be separated, dispersed and dissipated is the worst of all torments, while in their union is happiness and life itself.

[Conversely], remembrance disperses that which has accumulated within the servant. Cares and woes, sadness and disappointment at not getting his share or at not getting what he seeks; greater and lesser sins and burdens all fall away, crumble and vanish.

Bringing nearer what is remote refers to the next world, which both the Devil and illusions render seemingly distant. For the servant who keeps to remembrance, it is as if he enters the next world and dwells there. When the next world is close to his heart, this one will grow distant; whenever that level is nearer to him, this one withdraws. And there is no way to this except through constancy in remembrance. And God is our helper.

Compiled From:
"The Invocation of God" - Ibn Qayyim al-Jawziyya, pp. 81, 82

Community Service

Rasulullah, peace be upon him, preferred to do most of his household work himself. He participated fully in community activities and shared responsibilities when he travelled.

Once, Rasulullah was traveling with his Sahaba (companions). In the evening the caravan stopped. They pitched their tents and began preparations for dinner. Everyone divided the various responsibilities, such as kindling the fire and slaughtering the animals for the meal.

A Sahabi told Rasulullah, "O Prophet of Allah, we are your companions and there are enough of us to care for the camp. You do not have to work. You should rest."

Rasulullah said, "No, I am no better than any other human being. I am one of you and I should participate in the work."

Then he chose the task of bringing wood for the fire. He walked out to the woods and returned with dry kindling. The Sahaba lit the fire and cooked dinner.

Rasulullah set an example for the community leader. In one of his traditions he advises the Ummah, "The leader of the community is their servant."

Compiled From:
Recorded in Al-Zarqani. "Stories of the Sirah (Vol. X)" -Abidullah Ghazi and Tasneema Ghazi, p. 11

Who to Give Zakah?

Al-Tawbah (Repentance)
Chapter 99: Verse 60

"As-Sadaqat (here it means Zakat) are only for the Fuqara and Al-Masakin and those employed to collect the (funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah's Cause, and for the wayfarer; a duty imposed by Allah. And Allah is All-Knower, All-Wise."

The Quran describes eight categories of people who are to receive Zakah. Ahmad Sakr elaborated on these categories:

1. The poor (Fuqara)-this refers to someone who has no income

2. The needy (Masakin)-this is someone who for instance, may have a job, a house and a car, but their income is below the minimum requirement.

3. Employees of the Zakah. This category is sub-divided into the following:

a. the group of people who are social services workers who go into the community to evaluate who is Faqeer and Miskeen.
b. those who collect the Zakah money
c. the accountant of the Zakah money
d. investors who increase the share of the Zakah
e. the clerical worker or secretary who puts the files in order
f. those who will deliver Zakah to the ones who need it
g. the outside auditor.

4. Sympathizers

These are those people who might enter or who have already entered Islam. Anyone we feel are good friends or ours (non-Muslim or new Muslims) we give them a gift from the Zakah money.

5. To free slaves

Riqab is the term used to describe the group of people who are slaves. The Zakah money is used to free the slaves. Sakr stresses that Islam did not invent slavery, but it gradually abolished it.

6. For the Gharimeen-those who are in debt

Zakah money is used to pay off debts but these people are not living in luxury, they are living a normal life. For example, someone who has gone bankrupt because of job loss and is overloaded with debt.

7. Fee Sabeelillah (for the Cause of Allah)

This can be anything for the love of Allah. Sakr gave the following examples:

a. for the employment of a Daiyah, Imam, or religious teachers to do Dawa
b. building Islamic schools
c. building Muslim clinics and hospitals
d. providing money to young men who want to marry but cannot afford Mahr
e. to assist poor travelers
f. to establish water springs on streets for those walking or travelers
(please note, these last three things were done by Khalifa Umar ibn Abdul Aziz)
g. to defend Muslims who are under attack
h. For television, radio or newspaper project aimed at doing Dawa
i. to help someone publish a book for Dawa
j. to pay for the studies of a student..

8. Ibn as Sabeel

This refers to a traveler, for instance who has lost his wallet and has to get back to his home.

Sakr stresses that this has to be verified to see if this person is really telling the truth, since there has been at least one case of a man claiming to be a lost traveler in North America who has stolen thousands from Muslims claiming to be a traveler of this type.

Compiled From:
"Frequently Asked Questions about Zakat" - SoundVision.com

Source of Forgiveness~

The fast is a source of forgiveness for one's sins. Hence, it removes the effects and stain of these sins from one's heart, leaving the heart pure again. The Prophet (peace be upon him) said,

"Whoever fasts the month of Ramadan with faith and hoping for its reward (ihtisab) shall have all of his previous sins forgiven for him." [Bukhari, Muslim]

Al-Khataabi notes that the meaning of ihtisab means with resolve, hoping for its reward while being pleased to perform it without considering it something heavy or a hardship. Hence, the true believer for whom the fasting will have its desired effect of removing or effacing his previous sins approaches the fast with a desire and love for it. He does not consider it a burden nor does he participate in it lackadaisically, with some heavy burden on his shoulder, being lazy and complaining until it is time to break the fast.

Compiled From:
"Purification of the Soul: Concept, Process and Means" - Jamaal al-Din M. Zarabozo, pp. 239, 240

God's Invitation~

Al-Baqara (The Cow)
Chapter 2: Verse 186

"And when My servant ask you concerning Me, then verily I am near, I answer the prayer of the supplicant when he calls on Me, so they should answer My call and believe in Me, so that they may walk in the right way."

The whole verse is based on the first person singular pronoun which shows the great importance which the speaker, i.e. God, attaches to this subject. Then come the words My servants and not "people" or other such words. This enhances its importance even more. The reply (then verily I am near) starts dramatically just after the question without any preamble like, "then say that I am near." The reply is emphasized with "verily." The nearness of the speaker is described with the adjective near and not with any verb like "I come near him." Thus it shows that He is already near and will always remain near. Then the answer (I answer the prayer of the supplicant) is conditional upon when he calls on Me.

These points show how much importance has been attached to the answering of the prayers. In addition, this verse - short as it is - repeats the first person singular pronoun seven times; it is the only verse with this characteristic in the whole of Quran.

In short, God's ownership of His creatures gives Him authority to answer any prayer which is put before Him by any of His creatures, and to fulfill his or her need by accepting his or her supplication.

This verse not only mentions a fact, i.e. answering prayer, but gives its reasons also: Because the supplicants are servants of God, He is near to them; and because He is near to them, He answers their prayers without any reservation. Whatever prayer is addressed to Him, He shall answer it.

The condition when he calls on Me shows that the promise of answering the prayer shall apply when the supplicant is a supplicant in reality; when he or she wants that thing according to his or her natural and deep-ingrained knowledge and when his or her heart is really in what his or her tongue is asking for.

Therefore, the natural prayer addressed to God shall always be answered. If a prayer is not answered, then it lacks both or one of the two things mentioned in the verse: the prayer of the supplicant when he calls on Me. It may happen in the following ways:

First: There may be no prayer at all. For example, a person prays for an impossible thing (but he or she does not know that it is impossible), or for a thing which, if he or she knew the fact, would not have wanted at all.

Second: There is indeed a prayer, but it is not addressed exclusively to God.

God is near to His servants. Nothing comes between Him and their prayer. He cares for them and for the things they ask for. That is why He invites them to call upon Him and He is of such high attributes. Therefore, they should accept this invitation of their Lord and should advance towards Him, and have faith in Him about this attribute, having firm belief that He is near and He answers their call; so that they may be guided rightly in praying unto Him.

Compiled From:
Ramadan: Motivating Believers To Action, "Quranic Commentary on 'I Answer The Prayer'" - Muhammad Husayn Tabataba'i , pp. 94-99