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Conversion Stories New Muslims

This Is How Islam Stole My Heart…

What she had thought all her life about Islam has nothing to do with the true religion and the real Muslims she met with. How did the new Muslim convert find her way to the truth? How did Islam steal her heart?

Heart in nature

Before Islam I kept wondering why am I not happy?

Here’s the story in her own words…

I’m very excited today to share my conversion story to Islam with you through this video.

I have been wanting to share this video with you for such a long a time. And finally I got the chance to sit down and record it.

While learning about Islam, it helped me tremendously to watch other revert/converts stories. So I hope this video will be of benefit to you….

Away from Religion

I’d like to start by saying that I came from a normal religious family. My parents do believe in God but they don’t believe in religion. And there’re reasons for that as my grandparents witnessed communism.

My parents were born and grown up  under communism. Also my country was one of the most accelerated countries at the time and religion was banned by the constitution. Basically people have more derailed from religion. It doesn’t mean my parents were not spiritual, but this was the case in my family.

So I grew up without any religious education whatsoever; no religious lessons or schools. So, basically no one ever spoke to me about God or what is going to happen to me when I die.

However, I was very spiritual ever since I was a little girl. I used to always ponder about life and the purpose of my existence, why I’m in this world, what’s going to happen to me after I die, why the world is so complex, and who created it, what the purpose of us being here, etc.

With these questions in my mind, I used to meditate a lot; going out in the garden and just looking at the stars at night and just think… who created these stars. It’s just such a perfect creation.

When I was nine I started going to church when nobody in my family wanted to go to church. My father really didn’t like that. He used to ask me all the time “How can you believe that God has a son?

He just did not like that. God is independent. God needs no son. I was very stubborn and curious. I wanted to learn things. So I kept going to the church and my parents never stopped me from doing this. They raised me to be independent and to investigate myself.

So basically my father showed me what was wrong and what was then let me make the decision.

Later on I moved to the States, and there I continued going to the church.

Dissatisfaction

So, I kept going to church from two to three times a week, and I loved people there. But then there was always a void in my heart that I couldn’t explain it… something like ‘why I have this religion. I’m reading the Bible but they’re still things that I keep wondering about and I cannot find answers to.

I went to an Orthodox church, than a Protestant church. I tried different churches. However I had questions I couldn’t find the answers, the Trinity for example. I couldn’t wrap my head around that. I couldn’t understand it and how it works

Every time I ask questions the answers are not satisfying. It’s always like, ‘Oh, well that’s the way it is. You just believe in it.’

However, for me to believe something it has to make sense for me. It has to make a logical sense. It has to be something rational.

I used to see friends from all over the world, I used to go to parties with them.

While seeing all these colleague drinking, smoking and doing all these crazy things, I felt really uncomfortable. Every time they offered me drink I replied I don’t want it. “Why don’t you want it? Don’t you want to have fun?”, they asked me. My reply to them was: “Couldn’t I have fun without drinking?”

I wanted to stay away from my friends, and from the whole world.

I felt much pressure, felt uncomfortable in this kind of environment-even with my many activities in different aspects of life.

Struggle

I was going through a lot of struggles, thinking about the people that surrounded me, life in the States which was very individualistic to me. I saw people running all the time. I see them going to work, drinking in the weekends.

I kept asking myself “what is the purpose of doing all this?

And although they are doing all these things but I see they are not happy. Girls who dress up to feel accepted and loved by friends or by guys. Guys who are on drugs. There’s a big void in such a life, I felt. I kept wondering about all these things.

And at the same time I kept wondering why am I not happy?

There were a lot of Muslim people around campus. I met friends from work and from school. And one time some Muslim girls invited me to their house- these girls were wearing the scarves. It was during Ramadan.

At that  time, I had a very negative image about Islam mainly because of the media.

With that bad image of Islam I never thought about converting to Islam or anything like that. Just hearing the Qur’an, I’d gotten scared. I didn’t have anything to do with the religion. But I had no problem going with Muslim people as long as they don’t talk to me about Islam.

So, I went to their place and they were fasting. I didn’t know then that was called fasting, but they were not eating or drinking at daytime. And at the same time, they were doing a lot of things that I thought Muslim women are not supposed to do by religion. I was shocked because I had a completely different image of Muslim women. I kept wondering, “Is this how Muslim women actually are?”

Finding My Heart …

So, I just went home, I wanted to know what Islam is all about. I went home and researched…

And this is was the first step towards Islam…

Learn what happened after that; what she found in Islam, how Islam stole her heart and changed her life upside down…

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Source: youtube/Dadashka’s World Channel

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ABC's of Islam New Muslims

Who Do Muslims Worship: God or Allah?

One of the biggest misconceptions about Islam concerns the name “Allah”. Some people believe that Muslims worship a different God than Christians, Jews and others, and some missionary organizations distribute literature in English in which they say such things as: “Allah is the god of the Muslims” and “Muhammad told people to believe in the god, Allah”.

God Allah

“Allah” is the only word in the Arabic language equivalent to “God”

They thus imply and reinforce the idea that “Allah” is some sort of false deity.

This is totally incorrect because “Allah” is the same word that Arabic-speaking Christians and Jews use for God. If you pick up an Arabic Bible, you will find the word «Allah» wherever «God» is used in English.

“Allah” is also the proper name of God. Therefore, Muslims use the name “Allah” even when they speak other languages.

The Creator, the Sustainer

“Allah” is a special word. It indicates the only entity in existence who truly possesses the qualities of divinity and lordship, the Creator and Sustainer of the heavens and earth. It is the name of the only being worthy of worship, the one upon whom all creation is dependent at every moment.

(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things). (Ash-Shura 42:11)

O men! Here is a parable set forth! listen to it! Those on whom, besides Allah, ye call, cannot create (even) a fly, if they all gathered together for the purpose! and if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition! (Al-Hajj 22:73)

This name belongs to God alone and no one else. “Allah” is the only word in the Arabic language equivalent to “God” with a capital “G”. It is also a unique word grammatically since it cannot be made plural or given a masculine or feminine gender. This is consistent with the Islamic concept of God. In English and other languages the word “god” can be used in various forms such as “God”, “gods” or “goddess”, all with different connotations and meanings.

The One and Only “God”

The only difference between “god” (meaning a false god or any object of worship) and “God” (meaning the one true God) is a capital “G”.

Thus, a more accurate translation of “Allah” might be “the one and only true God”.

But there is another important point, which is that Islam is particularly concerned with the correct concept of God.

Someone can have an erroneous concept of Him whether he uses the name “Allah” or the word “God”.

Followers of previous religions gradually deviated from the original pure belief in God due to the fact that their scriptures were not adequately protected from loss and alteration. None of these are still available for study in their original form or language.

But this is not true of the last divinely revealed message, the Qur’an.

No son did Allah beget, nor is there any god along with Him: (if there were many gods), behold, each god would have taken away what he had created, and some would have lorded it over others! Glory to Allah! (He is free) from the (sort of) things they attribute to Him! (Al-Mu’minun 23:91)

Hence, the accurate concept of God can be found therein.

Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begets not, nor is He begotten; And there is none like unto Him. (Al-Ikhlas 112:1-4)

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Source: The article is excerpted from the book Clear Your Doubts about Islam, Compiled by Saheeh international.

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FEATURED New Muslims

Mosques in Islam: Purpose and Role

The masajid should be places wherein Muslims learn how to prostrate their hearts before Allah.

The masajid should be places wherein Muslims learn how to prostrate their hearts before Allah.

As the primary religious institution, the masjid has the greatest role in community building, and its success in performing this role is essential for the wellbeing of the community, particularly where Muslims live as minorities.

Sadly, the role of the masjid in many Muslim communities around the globe has recently been reduced to being a physical place where prayers are offered. It is time to reverse that trend and revive the role of this institution to what it was in the early history of Islam. Such a revival cannot be fully realized without first developing a clear understanding from the revelation, the Qur’an and Sunnah, about the importance, virtue, and role of the masjid in Islam.

The Messenger of Allah (peace be upon him) said: “The best patches (of earth) are the masajid (mosques) and the worst are the markets.” (Ibn Hibban)

Thus, Allah chose His Prophets to establish them, He said:

And (mention) when Abraham was raising the foundations of the House and (with him) Ishmael. (Al-Baqarah 2:127)

And He commanded them to purify them and keep them clean, He said:

And We charged Abraham and Ishmael, (saying), “Purify My House”… (Al-Baqarah 2:125)

Furthermore, Allah made the reward of building the masajid most abundant. Regarding this, the Messenger of Allah said:

“Whoever builds a mosque for Allah, though it be the size of the ground nest of a sand-grouse, Allah will build for him a house in Paradise.” (Ibn Majah)

Refuge for Hearts

Allah made the masajid a refuge for the hearts of His righteous servants, as the Prophet said:

“There are seven (types of people) whom Allah will protect with His Shade, on the Day (of Resurrection) when there will be no shade except His Shade.” Of them is, “A person whose heart is attached to the masjid.”

It should suffice the caretakers of the masajid that Allah praised them with this description,

The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give zakah and do not fear except Allah, for it is expected that those will be of the (rightly) guided. (At-Tawbah 9:18)

It was not a coincidence that the Messenger of Allah (peace be upon him) started his mission in Madinah by building the masjid, which he made in its center.

The masjid takes its name from one of the actions of salah (prayer), which is sujud (prostration). It is the action wherein the believer shows the utmost humility to Allah. The salah is the best of our actions, as the Prophet told us in the hadith of Thawban.

Beyond Prayer

However, the role of the masjid is not limited to the performance of salah. The masajid should be places wherein Muslims learn how to prostrate their hearts before Allah, and not only their bodies. They are places of tarbiyah (refinement) of the Muslim character.

To the Prophet  and his Companions, the masjid was not only a place where they prayed, but it was also a place where they learned, recited the Qur’an, made dhikr (remembrance) and du`aa’ (supplication), met with each other, socialized, received the delegations, prepared the expeditions and raised funds for various good causes.

In fact, it was sometimes even a place for tending to the sick, and a shelter for the homeless. In the physical world, it was at the center of their lives. At the same time, it was the cradle of their learning and spiritual growth.

Whatever can be said about the importance of the masjid for Muslim communities throughout the world it is even more magnified when we talk about the Muslim minorities, to whom the masjid is truly the ark of Noah. In America, for example, Muslims are a small minority scattered throughout a large continent. For some of them, weeks or months may pass by without getting a chance to see another Muslim except in the masjid.

The masjid, therefore, constitutes the link between them and their deen (religion). In it, they develop that emotional bond with their community, which is vital to the wellbeing of their allegiance to the Ummah and faith in Allah. Many youth may find in the masjid the role models they lack at home.

In addition to this, for Muslims to see a masjid– especially the youth who did not grow up in Muslim countries– is vital because it’s the most evident symbol of Islam in their tangible world.

What Else?

The pressing question now is how to revive the role of the masjid in our times, particularly where Muslims live as minorities? Here are some of the things we need to do as a community.

We need to educate ourselves regarding what may be done at the masjid…

To begin with, one must emphasize that the primary actions in the masjid are salah (prayers), dhikr (mention of Allah), du`aa’ (supplication), tilawah (recitation), and education.

In light of that, priority must be given to the main jama`ah (congregants) of the masjid and activities led by the designated imam. Those who do anything else, or do something other than what the main jama`ah does, should not cause disruption. Abu Sa`eed narrated that the Prophet was in i`tikaf and heard them raising their voices with recitation, so he said:

“Each one of you is in munajah (soft conversation) with his Lord, so don’t bother one another, and don’t raise your voices above each other in recitation (or salah).” (Abu Dawud)

If it is prohibited for someone who is praying or reciting the Qur’an to bother the other worshipers, then it is more prohibited for someone doing something inferior to that to bother them.

Having said that, there is still room for much to be done at the masjid, and while many actions are prohibited in it, such as conducting business, advertising, announcing lost items, many other practices are thought to be prohibited when they are not.

Some of us Muslims have this mental image of the masjid as a sterile, extremely quiet place where people pray together and disperse thereafter. This causes some to enforce many restrictions in the masjid that would eventually make it an unwelcoming place for children and families, and even to adult men. However, a tour through the masjid of the Prophet (peace be upon him) during his time may help us rid ourselves of this false conviction.

To be continued…

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Source: muslimmatters.org

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Acts of Worship New Muslims

What One Should Do after Pronouncing the Shahadah

By Abdul-Rahman Al Sheha

After pronouncing the Shahadah, it is from the Sunnah that a person do the following things:

It is recommended that one perform a complete bath (ghusl) with pure water a

What One Should Do after Pronouncing the Shahadah

It is recommended that one perform a complete bath (ghusl).

nd then perform a prayer consisting of two rak`ahs. In a hadith, a person named Thumamah Al-Hanafi was taken captive while he was a disbeliever. The Prophet (peace be upon him) would repetitively approach him saying:

“What do you say, O Thumamah?” He would say, “If you decide to kill me, you would be killing (in right) because I have killed; if you let me free, you would be letting free one who shows gratitude; and if you desire wealth, we will give you what you please.” The Companions of the Prophet liked to ransom captives, and so they said, “What would we gain if we killed him?” So finally one day, the Prophet decided to set (Thumamah) free, and [upon that] he accepted Islam. The Prophet untied him and sent him to the walled garden of Abu Talhah, commanding him to take a complete bath (ghusl). He performed a complete bath and prayed to rak‘ahs, and the Prophet said, “Your brother’s Islam is sincere.” (Sahih ibn Khuzaimah)

A Complete Bath (Ghusl)

The Intention (Niyyah). One must intend in his heart that he is performing ghusl to remove himself from a major state of impurity – whether janabah (a spiritual state of impurity which one enters after having sexual intercourse, or after ejaculation of men or the release of orgasmic fluid for women), menstruation or postpartum bleeding – without uttering such intention vocally.

Mentioning the Name of Allah. One should say, ‘Bismillah’ (In the Name of Allah).

He should wash his hands, and then his private parts removing the filth.

Next, he should perform a complete ablution (wudu’) as he would for the Prayer. He may delay washing his feet until the end of his ghusl.

He should pour (at leas) three handfuls of water on his head, running his fingers through his hair and beard so that water reaches the roots of his hair and scalp.

Then he should pour water over the rest of his body, rubbing it, beginning with the right side and then the left. He should take care that water reaches his armpits, ears, navel, and in between the folds of the skin if he were fat, for these folds of flesh which form in the obese prevent water from reaching the areas of skin concealed within the folds, and thus may remain dry. He should then wash his feet if he had not already done so while making wudu’ (before performing the ghusl). `A’ishah (may Allah be pleased with her) reported:

“When Allah’s Messenger (peace be upon him) would perform ghusl due to sexual intercourse, he would first wash his hands, then pour water with his right hand into his left, washing his private parts. After that he would perform wudu’ as he would for the Prayer, and then take water and rub it in to the roots of his hair with his fingers. (Lastly) he would wash his feet.” (Muslim)

Ghusl becomes obligatory after one of the following things:

1- Ejaculation, whether the semen of men or the fluid released by women upon having an orgasm, due to desire, nocturnal emission, or the like.

2- Sexual intercourse, even if it does not result in ejaculation.

3- Following the cease of one’s menses, and

4- Following postpartum bleeding.

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The article is an excerpt from the author’s book “How to Become a Muslim”.

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Acts of Worship New Muslims

The Obligatory Acts of Wudu’ (the Ablution)

By: Sayyid Saabiq

Wudu’ (ablution) has certain components which, if not fulfilled according to the correct Islamic procedures, make one’s ablution void.

The Obligatory Acts of Wudu’ (the Ablution)

Washing the face involves “pouring”” or “running” water from the top of the forehead to the bottom of the jaws.

1- Intention

This is the desire to do the action and to please Allah by following His command. It is purely an act of the heart, for the tongue (verbal pronouncement, and so on) has nothing to do with it.

To pronounce it is not part of the Islamic law. That the intention is obligatory is shown in the following: `Umar related that the Prophet (peace be upon him) said, “Every action is based on the intention (behind it), and everyone shall have what he intended” (Al-Bukhari, An-Nasa’i, Ibn Majahh, At-Tirmidhi)

2- Washing the face

This involves “pouring” or “running” water from the top of the forehead to the bottom of the jaws, and from one ear to the other.

3- Washing the arms to the elbow

The elbows must be washed, for the Prophet, upon whom be peace, did so.

4- Wiping the head

This means to wipe one’s head with his hand. It is not sufficient just to place the hand on the head or to touch the head with a wet finger. The apparent meaning of the Qur’anic words, “…and wipe over your heads…” (Al-Ma’idah 5:6) does not imply that all of the head needs to be wiped. It has been recorded that the Prophet used to wipe his head three different ways:

1- Wiping all of his head. ‘Abdullah ibn Zayd reported that the Prophet, upon whom be peace, wiped his entire head with his hands. He started with the front of his head, then moved to the back, and then returned his hands to the front. (the group)

2- Wiping over the turban only. Said `Amru ibn Umayyah, “I saw the Messenger of Allah (peace be upon him) wipe over his turban and shoes.” (Ahmad, Al-Bukhari and Ibn Majah).

Bilal reported that the Prophet (peace be upon him) said, “Wipe over your shoes and head covering.” (Ahmad) `Umar once said, “May Allah not purify the one who does not consider wiping over the turban to be purifying.” Many hadiths have been related on this topic by Al-Bukhari, Muslim and others. Most of the scholars agree with them.

Wiping over the front portion of the scalp and the turban

Al-Mughirah ibn Shu`bah said that the Messenger of Allah, upon whom be peace, made ablution and wiped over the front portion of his scalp, his turban and his socks. (Muslim)

There is, however, no strong hadith that he wiped over part of his head, even though Al-Ma`idah: apparently implies it. It is also not sufficient just to wipe over locks of hair that proceed from the head or along the sides of the head.

Washing the feet and the heels

This has been confirmed in mutawatir (continuous) reports from the Prophet (peace be upon him) concerning his actions and statements. Ibn ‘Umar said, “The Prophet lagged behind us in one of our travels. He caught up with us after we had delayed the afternoon prayer. We started to make ablution and were wiping over our feet, when the Prophet said, ‘Woe to the heels, save them from the Hell-fire,’ repeating it two or three times.” (Al-Bukhari and Muslim)

Needless to say, the preceding obligations are the ones that Allah has mentioned in. (Al-Ma’idah)

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The article is an excerpt from the author’s translated book “Fiqh Us Sunnah”.

 

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New Muslims Zakah

Rights of the Poor and Needy in Islam

poor and needy

Muslims willingly offer the due amount in obedience to Allah’s commands. They pay it to the poor and the needy.

Allah (Exalted be He) praises those who spend for His cause in order to help the poor and the needy in the Islamic society. This is based on the instructions of the verse in the  Qur’an:

And in their wealth is a recognized right. For the (needy) who asks and the one who is deprived. (Al-Ma`arij 70:24,25)

As a matter of fact Islam regards the charity given to the poor and the needy as one of the most virtuous deeds. Moreover, Islam warns those who conceal and save up their wealth and do not spend for the cause of Allah. Allah says in the Qur’an:

It is not righteousness that you turn your faces towards East or West. But the righteousness is to believe in Allah and the Last Day, and the Angels, and the Book, and the Prophets, and to give of your wealth out of love for Him, to your kin and orphans and the needy and the wayfarer and those who ask, and for the ransom of slaves… (Al-Baqarah 2:177)

The ones who accumulate the wealth without giving the due right of the poor and needy as commanded by Allah, are promised by Allah that they will receive a severe punishment on the Day of Requital. Allah says in the Qur’an:

And those who hoard up gold and silver and do not spend in the Path of Allah then warn them of the painful torment. (At-Tawbah 9:34)

For this reason Zakah was prescribed as one of the basic tenets of Islam. Zakah is a set percentage (2.5%) of the accumulated wealth over a period of one year.

On Whom & To Whom?

Muslims willingly offer the due amount in obedience to Allah’s commands. They pay it to  the poor and the needy. Zakah is obligatory upon those who possess the appropriate amount on which Zakah is due. Allah states in the Qur’an:

And they were commanded not except to worship Allah, offering Him alone sincere devotion, being true (in faith); to establish regular Prayer; and to give calculated Charity; and that is the right Religion. ( Al-Bayyinah 98:5)

Zakah is prescribed with the following principles and conditions:

1- The person to pay Zakah must possess “nisab” (the appropriate amount as stipulated in the Islamic Shari`ah).

2- A period of one-year must pass while the owner maintains this amount in his possession. If less than a year passes, Zakah will not be required.

Islam defines the types of people who are entitled to receive Zakah. This is based on the verse in the Qur’an:

Verily alms are for the poor and the needy, and those employed to administer (the funds); for those whose hearts have been (recently) reconciled (to the truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is All- Knower and All-Wise. (At-Tawbah 9:60)

Why We Pay It!

Islam imposes Zakah in order to uproot poverty from the Islamic society, treat the resulting problems stemming from poverty such as: theft, murder, attacking people and taking their property unjustly. In addition, it revives the mutual social welfare and support among members of the Islamic society.

Furthermore, Zakah is used to fulfill the needs of the needy, the destitute, and to pay the debts of those who have debts and are not able to pay their debts due to a sound and legitimate reason.

Moreover, the payment of Zakah purifies one’s heart, soul and  wealth as well. An owner of a wealth will become less selfish and greedy when he/she pays this charity with a pure heart. The Almighty Allah states in the Qur’an:

And those saved from the covetousness of their own souls; they are the ones that achieve prosperity. (At-Taghabun 64:16)

Zakah purifies the hearts of those who are less affluent since they will have less hatred, jealousy and bitterness against the rich and wealthy class of people of the society because they see that they are paying their just dues and the rights to their poorer brethren.

The Almighty Allah warns those who refuse to pay their due Zakah against a severe punishment:

And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (wealth) think that it is good for them. Nay, it will be worse for them; soon shall the things which they covetously withheld be tied to their necks like a twisted collar on the Day of Resurrection. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that you do. (Aal `Imran 3:180)

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Source: The article is an excerpt from the author’s Human Rights in Islam and Common Misconceptions.

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New Muslims Zakah

Sadaqah: Its Virtues and Benefits in Qur’an and Sunnah

By: Sayyid Saabiq

The legitimacy of giving sadaqah other than that of zakah is not restricted by a time limit or definite nisab. The amount designated for expenditure need not be a certain percentage (for example, a tithe, a one-quarter tithe, or a one-tenth tithe). It is an open-ended matter that is left to the beneficence, generosity, and condition of the one who gives. The protection of a revered man from destruction and harm is an obligation upon whoever can help him, but more than that, it is left unquantified.

People overlook most of the public rights which the Qur’an supports, for these rights seek to establish an honorable and just social life. People spend only a small amount on the needy and even less for beggars because they are considered the least deserving nowadays. This is due to the fact that beggars have made begging a profession, even though most of them are well-to-do.

Ibn Hazm says: “It is enjoined upon the rich of every country to support their poor, and the ruler has the authority to force them to do so. This is called for when the prescribed zakah or the holdings of other Muslims are not enough to meet the needs of the poor. In that case, their food and their clothing to protect them from the elements and the eyes of the passer-by would be provided by the rich.”

The proof for this is in the saying of Allah:

Give the kinsman his due, and the needy, and the wayfarer. (Al-Israa’ 17:26)

Allah also says:

Show kindness to parents, to near kin and orphans, to the needy, to relatives, to neighbors who are not related to you, to fellow travelers and wayfarers, and (to the slaves) whom your right hand possesses. (An-Nisaa’ 4:36)

Generosity urges support for the above-mentioned people and forbids harming them.

Referring to the guilty in the life to come, the Qur’an says that they would ask each other: “What brought you to this hellfire?” They will answer: “We were not of those who prayed, nor did we feed the needy”. (Al-Muddaththir 74:42-44)

Thus, Allah links feeding the needy with performing prayers.

The Messenger of Allah (peace be upon him) said: “He who does not have mercy upon people, Allah’s mercy will be kept from him.” (At-Tirmidhi)

Thus, anyone upon whom Allah bestowed His grace and who sees his Muslim brother hungry, in need of clothes, and miserable, and still does not help him, he will, indeed, deprive himself of Allah’s mercy.

`Uthman An-Nahdi reported that `Abdur-Rahman ibn Abi Bakr informed him that the Companions of As-Suffah were poor and that the Messenger of Allah, upon whom be peace, said: “He who has enough food for two, let him invite a third, and he who has food for four, let him invite a fifth or a sixth.”

It is related from Ibn `Umar that the Messenger of Allah (peace be upon him) said: “A Muslim is a brother of another, and he should neither do injustice to him nor betray him.”

Thus, anyone who lets a needy Muslim go without food or clothes while, in fact, he is able to feed and clothe him would have betrayed him.

It is related from Abu Sa`eed Al-Khudri that the Messenger of Allah said: “He whose holdings exceed his needs, let him support the one whose holdings do not, and he whose food exceeds his needs, let him share it with him who does not have food.” Abu Sa`eed Al-Khudri says: ”Then he mentioned so many kinds of property that we thought no one of us had the right to have anything surplus with us.” This is the consensus of the companions, as it was reported by Abu Sa`eed Al-Khudri.

Concerning this tradition, it is reported on the authority of Abu Musa Al-Ash`ari that the Prophet (peace be upon him) said: “Feed the hungry, visit the sick, and ransom the prisoner.”

There are many verses in the Qur’an and numerous sound hadiths on this subject. `Umar says: “If I were to live again the past which I have already lived, I would take the surplus from the rich and distribute it among the poor immigrants (muhajirun).” This is considered to be the most authentic report.

`Ali said: “Allah (the Exalted be He) has placed a due upon the properties of the rich to meet the needs of the poor. Thus, if the poor go hungry or naked or struggle because of the neglect of the rich, then Allah will hold them (the rich) accountable on the Day of Judgment and will punish them.”

Ibn `Umar is reported to have said: “There is a due on your property other than zakah.” It is related from `A’ishah (the mother of the believers), Al-Hasan ibn `Ali, Ibn `Umar that all of them replied to those who had asked them: “If you are asked for help in cases of blood money, heavy debt, or desperate poverty, then it is a must for you to give them from your holdings.”

It was accurately reported by Abu `Ubaydah ibn Al-Jarrah and 300 Companions that (once) when their provisions had run very low, Abu `Ubaydah ordered them to collect what was left and place it into two bags and then allot it to each one equally. Then he said: “It is not permissible for a hard-pressed Muslim to eat the meat of a dead animal or a pig when he can find surplus food from either a Muslim or a dhimmi (non-Muslims living under the protection of the Islamic State). It is an obligation of the one who has food to feed the hungry.”

Allah says:

And if one party of them does wrong to the other, fight those who do wrong until they return to the ordinance of Allah. (Al-Hujurat 49:9)

Thus, one who withholds a right is an oppressor of his brother. The latter is the possessor of that right.

On this basis, Abu Bakr As-Siddiq waged war against those who refused to pay their zakah.

From the preceding, one can see the degree of compassion and commiseration that Islam has for the deprived. Islam, in fact, excels over all other faiths and systems. They are like weak, sputtering candles when placed next to the bright and steady light of the sun of Islam.

Voluntary Sadaqah

Islam calls upon the individual to spend freely in ways that please the heart of the donor, and evoke generosity, goodness, reverence, and obedience to Allah.

Voluntary Sadaqah in the Qur’an

Allah says:

The parable of those who spend their wealth 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; Allah cares for all and knows all things. (Al-Baqarah 2:261)

By no means shall you attain righteousness unless you give freely of that which you love, and whatever you give, Allah knows it well. (Aal `Imran 92)

And spend from what We have made you heir. For those of you who believe and spend, for them is a great reward. (Al-Hadid 57:7)

Voluntary Sadaqah in the Hadith

The Messenger of Allah (peace be upon him) said: “Sadaqah appeases the anger of the Lord and wards off the agony of death.” (At-Tirmidhi)

It is similarly related that the Messenger of Allah (peace be upon him) said: “The sadaqah of the Muslim increases during his lifetime. It also softens the agony of death, and through it, Allah takes away arrogance and vanity.”

The Messenger of Allah said: “’There is not a day in which the obedient servants rise in the morning or two angels descend, and one of them says: ‘O Allah! Compensate the one who spends freely.’ The other angel says: ‘O Allah! Let an annihilation come upon the one who is niggardly.’” (Muslim)

The Messenger of Allah said:

“Acts of kindness protect one from ruin wrought by evil. Sadaqah given secretly appeases the anger of the Lord, and a gift to strengthen the ties of relationship increases one’s life span. All good deeds are sadaqah, and those who do acts of kindness in this world are also the same people in the other world. Those who do misdeeds in this world are the same people in the other world. The first of those who shall enter Paradise are the people who do acts of kindness.” (At-Tabarani)

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The article is an excerpt from the author’s translated book “Fiqh Us Sunnah”.

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New Muslims Zakah

Zakah: Great Wisdom and Many Reasons

Upon becoming Muslim, one must pay the zakah (obligatory alms) to those who deserve it. The zakah is a right from the rights of Allah (Exalted be He) which

zakah

Zakah brings the spirit of the mutual dependence and the brotherhood of the Muslim society to life.

href=”http://www.new-muslims.info/abcs-of-islam/articles-of-faith/muslims/” target=”_blank” rel=”noopener”>a Muslim must pay to his brothers from the poor and needy to cover their requirements and save them from the humility of asking others. Allah says:

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and establish the salah and give the zakah: and that is the upright religion. (Al-Bayyinah 98:5)

There is a great wisdom and many reasons why zakah has been prescribed. From them may be the following:

1- It purifies the souls of the rich Muslims and cleanses them from greed, selfishness, base covetousness, and the love of this temporal world and drowning in its desires.

2- It purifies the soul of the poor from hate and jealousy which they might feel for the rich. They see them giving from their wealth that which Allah ordered, continuously caring for them, by giving them money and treating them well.

3- It causes a Muslim to grow fond of good manners, such as giving charity, expending efforts, and preferring others to one’s self.

4- It uproots poverty in the Muslim society and alleviates the dangers which result from it, like theft, murder, and acts of transgression against people’s honor. It brings the spirit of the mutual dependence and the brotherhood of the Muslim society to life, by fulfilling the needs of Islam and the Muslims.

5- It plays a role in spreading the call to Islam in the world. Through it, the non-Muslims are shown the religion of Islam and its beauty, and it is hoped that they accept it.

The Conditions of Zakah

1- Possession in the nisab, which is that amount of wealth that upon which Islam has legislated zakah. This amount is equal to 85 grams of gold.

2- The elapse of one year, if one possesses the nisab for a period of a complete year.

Who Is Eligible for Zakah?

Allah has specified those people who are eligible to receive zakah. Allah says:

As-sadaqat (here zakat) are only for the poor and the needy and those employed to collect (the funds); and for 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 (i.e. those fighting in Jihad), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise. (At-Tawbah 9:60)

Properties Exempted from Zakah

– There is no zakah due on those items which one possesses for personal use, such as houses, furniture, cars, and animals used specifically for riding (horses, donkeys, etc.).

– There is no zakah due on those assets one holds for rental purposes, like cars, shops, houses. zakah though must be paid on the rental payment if it, combined with his other wealth, reaches the nisab and remains in his possession for a period of one year.

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The article is an excerpt from the author’s book “How to Become a Muslim”. 

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Give Sadaqah Even If You Have Nothing

By: Sayyid Saabiq

Sadaqah is not restricted to any special deed of righteousness. The general rule is that all good deeds are sadaqah. Some of them are as follows:

Give Sadaqah Even If You Have Nothing

All good deeds are sadaqah.

The Messenger of Allah (peace be upon him) said: “Every Muslim has to give sadaqah.” The people asked: “O Prophet of Allah, what about the one who has nothing?” He said: “He should work with his hands to give sadaqah.” They asked: “If he cannot find (work)?” He replied: “He should help the needy who asks for help.” They asked: “If he cannot do that?” He replied: “He should then do good deeds and shun evil, for this will be taken as sadaqah.” (Al-Bukhari and others)

The Messenger of Allah (peace be upon him) said: “Sadaqah is prescribed for every person every day the sun rises. To administer justice between two people is sadaqah. To assist a man upon his mount so that he may ride it is sadaqah. To place his luggage on the animal is sadaqah. To remove harm from the road is sadaqah. A good word is sadaqah. Each step taken toward prayer is sadaqah.” (Ahmad and others)

Doors of Sadaqah

Abu Dhar Al-Ghifari said: “The Messenger of Allah (peace be upon him) said: ‘Sadaqah is for every person every day the sun rises.’ I said: ‘O Messenger of Allah from what do we give sadaqah if we do not possess property?’ He said: ‘The doors of sadaqah are takbir (i.e., to say: Allahu-Akbar, Allah is Great); Subhan-Allah (Allah is free from imperfection); Alhamdulillah (all praise is for Allah); La -ilaha-illa-Allah (there is no god other than Allah); Astaghfirul-lah (I seek forgiveness from Allah); enjoining good; forbidding evil; removing thorns, bones, and stones from the paths of people; guiding the blind; listening to the deaf and dumb until you understand them; guiding a person to his object of need if you know where it is; hurrying with the strength of your legs to one in sorrow who is appealing for help; and supporting the weak with the strength of your arms. These are all the doors of sadaqah. (The sadaqah) from you is prescribed for you, and there is a reward for you (even) in sex with your wife.’” This is related by Ahmad, and the wording is his. According to Muslim, they said: “O Messenger of Allah, upon whom be peace, is there a reward if one satisfies his passion?” He said: “Do you know that if he satisfies it unlawfully he has taken a sin upon himself? Likewise, if he satisfies it lawfully, he is rewarded.”

It is related following Abu Zhar that the Messenger of Allah (peace be upon him) said: “Sadaqah is prescribed for each descendant of Adam every day the sun rises.” It was asked: “O Messenger of Allah (peace be upon him) from what do we give sadaqah every day?” He said: “The doors of goodness are many; the tasbeeh (to say ‘Subhan-Allah’), the tamheed (to say ‘Alhamdu lillah’), the taheel (to say ‘La ilaha-illa-Allah), enjoining good, forbidding evil, removing harm from the road, listening to the deaf, leading the blind, guiding one to the object of his need, hurrying with the strength of one’s legs to one in sorrow who is asking for help, and supporting the feeble with the strength of one’s arms- all of these are sadaqah prescribed for you.” This is related by Ibn Hibban in his Sahih. Al-Bukhari related it in a shortened form and added in his report: “Your smile for your brother is sadaqah. Your removal of stones, thorns, or bones from the paths of people is sadaqah. Your guidance of a person who is lost is sadaqah.”

Goodness

The Messenger of Allah also said: “He from among you who is able to protect himself from the Fire should give sadaqah, even if but with half a date. If he does not find it, then with a good word.”

The Messenger of Allah (peace be upon him) said: “Allah, the Majestic and Mighty, shall say on the Day of Judgment: ‘O son of man! I was ill and you did not visit me.’ He will reply: ‘O my Lord! How could I visit You and You are the Lord of the Worlds?’ Allah shall say: ‘Did you not know that My slave, so-and-so, was ill and you did not visit him? If you had visited him, you would have found Me with him.

O son of man! I asked you for food and you did not give it to me.’ He will reply: ‘O my Lord! How could I give You food–You are the Lord of the Worlds?’ Allah shall say: ‘Did you not know that My slave, so and so, asked you for food and you did not give it to him? Did you not know that if you had given the food, you would have found that with Me? O son of man! I asked you to quench My thirst and you did not.’ He will say: ‘O my Lord! How could I quench Your thirst–You are the Lord of the Worlds?’ Allah shall say: ‘My slave, so-and-so, asked you to quench his thirst and you did not. If you had given him to drink, you would have found that with Me.’” (Muslim)

The Messenger of Allah (peace be upon him) said: “A Muslim does not plant or sow anything from which a person, an animal, or anything eats but it is considered as sadaqah from him.” (Al-Bukhari)

The Messenger of Allah said: “Every good deed is sadaqah. To meet your brother with a smiling face and to pour out from your bucket into his container are sadaqah.”

Those Who Have Precedence for Receiving Sadaqah

One’s children, family, and relatives have precedence over others. It is not permissible to give sadaqah to a stranger when you and your dependents are in need of it.

It is related from Jabir that the Messenger of Allah (peace be upon him) said: “When one of you is poor, he starts with himself. If anything is left, he spends it on his dependents. If anything is (still left) then on his relatives, and then, if more is left, he spends it here and there.”

The Messenger of Allah(peace be upon him) said: “Give sadaqah.” A man said: “I have a dinar.” He replied: “Give it to yourself as sadaqah.” He said: “I have another dinar.” He replied: “Give it to your wife as sadaqah.” He said: “I have another dinar.” He replied: “Give it to your child as sadaqah.” He said: “I have another dinar.” He replied: “Give it to your servant as sadaqah.” He said: “I have another dinar.” He replied: “You would be able to assess better (to whom to give it).” (Abu Dawud, An-Nasa’i, and Hakim)

The Messenger of Allah (peace be upon him) said: “A man has sinned enough if he neglects to feed those in need.” (Muslim and Abu Dawud)

Also: “The most excellent sadaqah is that given to a relative who does not like you.” (At-Tabarani and Hakim)

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The article is an excerpt from the author’s translated book “Fiqh Us Sunnah”.

 

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Things That Invalidate Your Sadaqah

By: Sayyid Saabiq

It is unlawful for the one giving sadaqah to remind the recipient of his generosity, to reproach him, or to make a show with his sadaqah. Allah warns:

Things That Invalidate Your Sadaqah

Allah does not accept sadaqah if it is from what is unlawful.

O you who believe! Do not invalidate your sadaqah by reminders of your generosity or by injury, like those who spend their property to be seen by men. (Al-Baqarah 2:264)

The Messenger of Allah (peace be upon him) said: “There are three (types of people). Allah shall not speak to them, notice them, or sanctify them; and for them is a grievous penalty.” Abu Dhar inquired: “O Messenger of Allah, who are the ones gone wrong and astray?” He replied: “Those who through conceit lengthen their garments to make them hang on the ground, who give nothing without reproach, and who sell their merchandise swearing untruthfully (to its quality).”

Giving What is Unlawful as Sadaqah

Allah does not accept sadaqah if it is from what is unlawful. The Messenger of Allah (peace be upon him) said: “O people! Allah is good and accepts only good, and He has instructed the believers through the Messengers. Allah, the Mighty and the Majestic, says: “O Messengers! Consume what is good and work righteously. I am well-acquainted with what you do”. (Al-Mu’minun 23:51) He also calls upon (you): “O you who believe! Consume of the good that We have provided for you” (Al-Baqarah 2:172). Then (the Messenger) mentioned a man who had traveled for a long time. Unkempt and covered in dust, he raised his hands to the heavens (and cried): “O my Lord! O my Lord!’ His food was unlawful, his drink was unlawful, his clothing was unlawful, and what he had provided to sustain himself with was also unlawful. How could his invocation be accepted?” (Muslim)

Also: “If one gives a date bought from honestly earned money (and Allah accepts only good), Allah accepts it in His right hand and enlarges (its rewards) for its owner (as one rears his foal) until it becomes as big as a mountain.” (Al-Bukhari)

Sadaqah of the wife from the property of her husband

It is permissible for the wife to give sadaqah from her husband’s holdings if she knows that he would not mind. However, it is unlawful if she is not sure of this: It is related from `A’ishah that the Messenger of Allah (peace be upon him) said: “When a wife gives something as sadaqah from the food of her home without causing any waste, she will get the reward for what she has given. Her husband will be rewarded for what he has earned, and the keeper (if any) will be similarly rewarded. The one does not reduce the reward of the other in any way.” (Al-Bukhari)

Abu Umamah reports that he had heard the Messenger of Allah, upon whom be peace, saying in a sermon during the year of the Farewell Pilgrimage: “The wife should not spend anything from the household of her husband without his permission.” He asked: “O Messenger of Allah! Not food either?” He said: “That is the most excellent of our holdings.” (At-Tirmidhi)

Of small things which she is in the habit of giving, no permission from her husband is called for: It is related from Asmaa’, daughter of Abu Bakr, that she said to the Messenger of Allah, upon whom be peace: “Zubayr is a well-off man. A man in need approached me and I gave him sadaqah from my husband’s household without his permission.” The Messenger of Allah, upon whom be peace, said: “Give what you are in the habit of giving of what is small, and do not store property away, for Allah shall withhold his blessings from you.” (Ahmad, Al-Bukhari, and Muslim)

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The article is an excerpt from the author’s translated book “Fiqh Us Sunnah”.

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