Giving Zakah to your brothers and sisters.

Giving Zakah  to your Brothers and Sisters.

By Sheikh Muhammad Salih Al-‘Uthaymeen

Can we give sadaqah or zakah to sisters who are students and for household expenses?

Is it permissible for me to give the sadaqah of my wealth to my sisters who are students? Is it permissible for me to contribute with them to household expenses on the basis that it is the sadaqah of my wealth?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger

If it is a voluntary sadaqah, there is nothing wrong with giving it to your sisters and contributing it to household expenses, because sadaqah is broad in scope.

But if what is meant is obligatory charity, i.e., zakah, then the matter is subject to further discussion.

Firstly: It is permissible to give charity to your brothers and sisters, if they are poor and you are not obliged to spend on them because you will not inherit from them, or because you cannot afford to spend on their maintenance.

It is also permissible to give zakah to them if they have debts, whether you are obliged to spend on them or not, because paying off debts is not obligatory for the one who is obliged to spend on another person’s maintenance.

Sheikh Muhammad Salih Al-‘Uthaymeen (may Allah have mercy on him) was asked about giving zakah to one’s brother and sister.

He replied:

If by giving Zakah to them so that it would means that your obligatory duty towards them be waived, such as to spend on his maintenance, but instead you gave them Zakah in order to save your money and do not have to spend on him, then this is not permissible to do that, because Zakah cannot be done with the intention to protect your wealth.

But if it does not mean that your duty towards him will be waived, because it is not obligatory for you to spend on his maintenance, because you will not inherit from them, or because you cannot afford to spend on them as well as your own family, or you are giving them money to pay off a debt that they owe but unable to pay off, then it is permissible for you to give your zakah to him, rather it is preferable for you to give it to him rather than anyone else, because giving to him is both an act of charity and upholding the ties of kinship.

[Majmu’ Fatawa Ibn ‘Uthaymeen (18/422, 423)

Secondly:  It is permissible to give zakah to students of syari’ah who are devoting all their time to that, because this study is a kind of jihad, so it comes under the heading of “in Allah’s cause” or for the sake of Allah.

As for students of worldly sciences and branches of knowledge, that does not come under the heading of “in Allah’s cause” or for the sake of Allah, but they may be given zakah because of poverty or need, for example if a student does not have enough money to cover the expenses of study on which his finding the work or job that he needs depends. He may also be given zakah to pay off his debts, such as if he owes money to the university; in that case he may be given enough to pay off his debts.

Thirdly: It is not permissible to give zakah towards household expenses.

But it is assume that your husband is poor and is indeed entitled to Zakah, then you may give your zakah to him then he may spend it as he sees deem it fit, and if he spends it on the household there is nothing wrong with it.

And Allah Almighty knows best.

[ Via Islam Q&A]

Forgiveness: Attribute of a Muslim

Description: Allah commanded mankind to fear and obey Allah, accustomed to patience, and reconcile the matters of difference between us and hold fast together to the Rope of Allah and do not split-up. Ibn Taimiyyah, a great Muslim scholar had made a succinct deliberation on the matter which is indeed worthy to revisit and share, God Willing.

By Ibn Taimiyyah

In the Name of Allah, the Most Merciful, the Bestower of Mercy. Indeed it is Allah the Exalted, to whom belongs all praise, who has bestowed upon me immense grace, great favours and generous blessings which necessitates immense gratitude, being firm upon obedience to him, and becoming accustomed to having graceful patience in that which He ordered.

The Essence of Patience

Indeed, a servant is ordered to have sabar (patience) in times of ease more so than in times of hardship.[1] Allah the Most Exalted said:

“But if we let man taste the good favours after poverty and harm have touched him, he is sure to boastfully say: Harm has departed from me. Indeed he is exultant, boastful and ungrateful to Allah, except for those who observe patience and perform righteous deeds, for them will be forgiveness and a great reward.” [Surah Hud, 11:10-11]

‘It is not righteousness that ye turn your faces Towards east or West; but it is righteousness - to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity [ zakat]; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic [horror]. Such are the people of truth, the Allah fearing.”[Surah Al-Baqarah, 2:177]

And you all know that Allah, the Most Perfect has blessed this affair [2] with such blessings which contain the means to aid His Religion, raise high His Word, aid His Army, and grant honour to His Awliya' (pious and righteous servants). It is also the cause for strengthening Ahlus-Sunnah wal-Jama’ah and causing humiliation to the people of innovations and sectarianism. Likewise, it is also the cause of affirming that which has been affirmed by yourselves from the Sunnah (regarding the truth of this matter), and a cause for increasing this by opening up the avenues of guidance, victory and proofs; such that the truth becomes known to the people, who none but Allah can enumerate. It is also a cause for the masses to begin to accept the way of the Sunnah and the Jama’ah ; as well as countless other favours. All of this must therefore be accompanied by immense gratitude to Allah, as well as having patience – even if this patience is in times of ease.

Forgiveness and Reconciliation.

And you all know that from the great principles which sum up the Religion is: Uniting the hearts, unifying the word, and reconciling between each other, as Allah, the Most Exalted said:

“So fear and obey Allah, and reconcile the matters of difference between yourselves.” [Surah Al-Anfaal 8:10]

“And hold fast together to the Rope of Allah and do not split-up.” [Surah Ali-‘Imran, 3:103]

“And do not be like those who split-up and differed after clear proofs came to them. For those there will be a severe punishment.” [Surah Ali-‘Imran, 3:105]

And other examples like this from the texts (of Revelation), which order us with the Jama’ah (upon the way of the Companions) and coming together, and prohibit splitting and differing. And the people who most exemplify this principle are Ahlul-Jama’ah (the people of the Jama’ah ), just as the people who most exemplify leaving it are the people of sectarianism.

And that which sums up the Sunnah is: obedience to the Messenger. This is why the Prophet SAW said: “Indeed Allah is pleased with three things: That you worship Allah alone without associating any partner along with Him; that you hold fast altogether to the Rope of Allah and not to become split-up; and that you give sincere advise to whomever Allah put in charge of your affairs.” [ Muslim (3/1340) and Ahmad (2/367)

And in the Sunan collections from the hadith of Zaid Ibn Thabit and Ibn Mas’ud who were both great Fuqaha (Scholars of deep understanding) who relate that the Prophet SAW said: “May Allah enliven whosoever hears my words, memorizes them and conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge carries it to one who has better understanding. There are three things which the heart of the Believer has no malice about: Sincerity for Allah in one’s action; sincere advice to those in authority, and clinging to the Jama’ah .” [ Ahmad (4/80) and Ibn Majah (no. 320). It was authenticated by al-Albani in as-Sahihah (no. 404)]

And his saying, ‘...has no malice,’ means not having any contempt for them. So the heart of a Muslim does not have these characteristics. On the contrary, it loves and is pleased with them.

So the first thing which I shall begin with regarding this principle is what is connected to myself. So you all should know – may Allah be pleased with you all – that I do not desire any harm at all – inwardly, nor outwardly – for anyone from amongst the general masses of the Muslims, let alone our colleagues and companions. Nor do I harbour any ill-feeling towards any one of them, nor do I blame them for anything at all. Rather, to me they are deserving of nobility, love, honour and respect, over and over – each in accordance to their level. And a person cannot be except (one of three types): Someone who sincerely strives to ascertain the truth; and is correct, or one who sincerely strives to ascertain the truth; but errs, or a sinful person. As for the first, then he is rewarded and thanked. The second is rewarded for his ijtihad (striving to ascertain the truth), and is forgiven and excused for his error. As for the third, then may Allah forgive us, and him, and all the Believers.

So we should try not to dwell upon the words of those who opposed this fundamental; by saying that so and so is deficient, or so and so did not act, or so and so was the cause of harm to the Shaikh, or was the reason why all this occurred, or so and so used to speak about the plots of so and so; and other such similar statements which contain criticism of some of our colleagues and brothers. For indeed I do not allow them to harm the brothers and colleagues in this manner, and there is no might, nor power, except with Allah. [3] Rather, the likes of this criticism usually returns to the one who said it in the first place, unless he has good deeds by which Allah will forgive him – if He wills – and indeed Allah does forgive that which has preceded. And you also all know about the harsh treatment that was given to some of the brothers in Damascus, and that which occurs even now in Egypt. This, in reality , is not due to a deficiency or shortcoming in the brothers, nor has it occurred because we have changed our views and hate them. Rather, such people, after receiving such harsh treatment, increase in the status, love, and respect that we have for them. For indeed, the likes of these trials are beneficial to the Believers, because Allah corrects and improves them due to it. Since the Believer to another Believer is like each of a pair of hands, each washes the other. However, it happens that sometimes happens that dirt cannot be removed except with a certain amount of roughness, but that brings about cleanliness and softness, for which that roughness is praised...

You (also) all know that much of what has occurred in this matter were lies, false accusations, false suspicions, and the following of false desires, the likes of which cannot be described. So all those lies and false accusations that were directed against me, were actually a source of goodness and blessing for me. Allah, the Most High said:

“Indeed those who brought forward the lie are a small group amongst you. However, do not think that it is an evil for you. Rather, it is good for you. And every person from amongst them will be paid the sin of what they earned. And as for the one who took on the leading role in this, his will be a severe punishment.” [Surah An-Nur, 24:11]

So though such trials, Allah the most Exalted manifests the light of truth and its clear proofs, which repel the falsehood and lies. So I do not take revenge upon any of those who lied against me, oppressed me, or showed enmity and hatred towards me. For indeed I forgive every Muslim, and I love only the good for them, and I desire for every Muslim the good that I desire for myself. And as for those who lied and did wrong, then I have excused and forgiven them. However, whatever is connected to violating the Rights of Allah Almighty in this affair, then they should seek tawbah (repentance). So if they turn to Allah in repentance, then Allah will turn to them in forgiveness, otherwise, the Judgement of Allah will apply to them. So if a person were to be thanked for his evil actions, then I thank all those who were the cause for this (trial) to happen to me – for it entails all the good of this world and the Hereafter. However, Allah is thanked for His good blessing and favour by which no affair happens to a Believer, except that, there is good for him in it. And the people of good intentions are thanked for their intentions, and the people of good actions are thanked for their actions. As for those who did evil then we ask Allah that He turns to them in forgiveness. And you all know that this is from my nature and character.

Likewise, you all know that Abu Bakar as-Siddiq r.a, concerning the matter of al-Ifq, the lie against ‘Aishah, his daughter, the wife of the Prophet SAW, about which Allah SWT revealed some ayat of the Glorious Qur‘an , so he swore that he would not give anymore charity to Mistah Ibn Athathah, because Mistah was one of those who participated in the Lie. So Allah revealed:

“And let not those amongst you who have been blessed with grace and wealth swear not to give any wealth or support to their relatives, or to the poor and needy, or to those who migrated in the Path of Allah. Rather, let them pardon and be forgiving. Do you not love that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful.” [Surah An-Nur, 24:22]

So when this ayah was revealed, Abu Bakar said: “Rather, by Allah! I love that Allah should forgive me.” So he continued to give to Mistah the aid and charity that he used to give before. [ Al-Bukhari (no. 4757) ]

The Criterion of Righteousness

So with forgiveness and kind treatment towards one another, and carrying out Jihad (fighting and striving) in the Path of Allah, then it is a must that:

“Allah will bring a people whom He will love, and love Him; soft, humble and gentle with the Believers, stern towards the unbelievers, fighting the Path of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah that He bestows upon whomsoever He wills. And Allah suffices for the needs of His creation, the All-Knower. Indeed your Wali (protector and guardian) is Allah, His Messenger and the Believers; those who offer the Prayer correctly, and give Zakat, and who bow down in obedience to Allah. And whoever takes Allah, and His Messenger, and the Believers as protectors and guardians, then it is the party of Allah who will be victorious.” [Surah Al-Maidah, 55:53]

" It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the People of Truth, the Allah fearing.”[Surah Al-Baqarah, 2:177]

Was-salamu ’alaikum wa rahmatullaahi wa barakatuh .

Footnotes:

[1] Majmu’ul-Fatwa (28/50-57), abridged version

[2] The affair being referred to is the first of Ibn Taimiyyah’s unjust imprisonment – a period of one and a half years, in the year 705H – which occurred due to some lies and false accusations against him.

[3] This is in reference to some of their colleagues and brothers in Damascus, who weakened during this ordeal, and did not remain firm upon the correct methodology. So Ibn Taimiyyah is prohibiting any of his students and colleagues from harming them in any way, and he makes an excuse for them, and explains that he bears no ill-feeling or hatred in his heart towards any of them. Rather, he makes it clear that he has respect for them, and that he loves them for the sake of Allah.

®srikandeh

The Virtues of Patience.

The Virtues of Patience.

Abdul Rahman Hassan.

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

The Meaning of Patience.

The word sabar is derived from sabara, to be patient and to persevere, and it indicates to holding back and restraining oneself. In the Syari’ah sense, it implies restraining the soul from being agitated; restraining the tongue from complaining and restraining the hands from slapping the cheeks, tearing the clothes and doing other similar actions.

Ibn al-Qayyim (d.750H) categorized sabar (patient and perseverance) into three:

1.      Sabar whilst fulfilling the orders of Allāh Almighty;

2.      Sabar whilst abandoning and keeping away from the prohibitions of Allāh; and

3.      Sabar with the Decree of Allāh Almighty with respect to afflictions and difficulties.

Guidance for the Hearts.

Allāh Almighty says: “And whosoever believes in Allāh, He guides his heart right. And Allāh has full knowledge over everything.” [Surah at-Taghabun 64:11]

"No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allah". [Surah al-Hadid 57:22]

Ibn ‘Abbas (radiallāhu`anhu) said: “By the command of Allāh - meaning: by His Will and His Power.” Therefore, the meaning of this ayat is: No affliction occurs except by His Mashiyyah (Will), His Iradah (Desire) and His Hikmah (Wisdom).

 Allāh says: “Give glad-tidings to those who have sabr. Those who insured an affliction - say: Indeed, we belong to Allâh and to Him shall we return. They are those on who are the blessings from their Lord and His mercy. They are the ones who are guided.” [Al- Baqārah, 2:155-157]

When Allāh’s says: “And whosoever believes in Allāh, He guides his heart right.” means: “Whosoever - when afflicted knows it is by the Decree of Allāh and His Power, and thus patiently submits to it, then Allāh rewards such a person by guiding their heart aright. Hence, it would be the basis that cause of all happiness, and the foundation of excellence in this world and in the Hereafter. And Allāh promises such a person a reward for what He has taken from them.”

[Tasfîr Qur‘ānul-’Adzim [8/163]]

And Allāh’s says: “And Allāh has full knowledge over everything.” is a reminder that such a affliction is by His Knowledge which necessitates His Wisdom, which obligates sabar and being contented with His Decree. So “It is the man who - when afflicted with an affliction - knows it is from Allāh, so he is pleased with it and submits to it.”

[Ibn Hajar al-’Asqalani]

In the above narration is a proof that actions are a part of iman (faith). Sa’id ibn Jubayr [d.104H] said about: “And whosoever believes in Allāh, He guides his heart aright.” He said: “That [at the time of an affliction] a person says: Indeed, to Allāh we belong and to Him shall we return.”

In the above ayat is an explanation that having sabr is the cause for the heart’s guidance; this being the reward for the sābir (the one having patience).

Complaining Against the Decree of Allāh

The Prophet (sallallāhu 'alayhi wa sallam) said: “Two characteristics of the people are from disbelief: attack on one’s genealogy and bewailing the deceased.” [Muslim from Abu Hurairah]

These two characteristics are actions of kufur (disbelief), since these are actions of jahiliyyah (pre-Islamic ignorance), which continue to remain in people. In addition, no one will remain safe from them, except for the one to whom Allāh grants safety, and the one to whom Allāh grants knowledge and iman (faith). However - it should be known - that whosoever has within him a branch of kufur (disbelief) , then it does not cause the person to become a kafir (disbeliever) with absolute kufr; just as a person who has within him a branch of iman (faith), is not called a mu‘min (believer) with absolute iman .

Indeed, there is a difference between the word kufur having the definite article attached to it i.e. al-kufur and the word kufur without the definite article - as occurs in the hadith of the Prophet (sallallāhu 'alayhi wa sallam): “There is nothing between a servant and between al-kufr and ash-shirik, except abandoning the Prayer.” [Muslim, Abu Dawud and at-Tirmidzi]

The saying of the Prophet (sallallāhu 'alayhi wa sallam): “Attack on one’s genealogy,” means: finding faults and defects. Entering into this also is a person’s false denial of another man’s genealogy by saying: “This is not the son of such and such,” and the person knew that this denial was false. And his saying: “And bewailing the dead.” means: raising the voice in lamentation and wailing and in enumerating the virtues of the deceased. All of this is a form of complaining against the Decree of Allāh and is against having sabar - such as the saying of the one bewailing: “He was my close friend,” or “he was my aid and supporter.” So in the above hadith is a proof for the obligation of having sabr, and a proof that there is a type of kufur (disbelief) which does not cause its doer to become a kafir.

Tender Hearts and Compassionate Tears.

The Prophet (sallallāhu 'alayhi wa sallam) said: “He is not one of us who strikes the cheeks, tears the clothes and calls with the call of jahiliyyah [pre-Islamic ignorance].” [Bukhāri and Muslim]

This is one of those textual threats related in the Revelation. It is related from Sufyan ath-Thawri and Imam Ahmad that they disliked explaining the meaning of such threats, so that people would have fear of committing such actions and would remain far away from them. This narration is a proof that the actions mentioned are against complete iman (faith). Al-Hafiz Ibn Hajar [d.852H] whilst explaining the saying “Whosoever strikes the cheeks,” said:“The cheeks have been particularized since that is the most common place of striking. However, striking any other part of the face is just the same.” [Fathul-Bari of Ibn Hajar]

The saying of the Prophet (sallallāhu 'alayhi wa sallam): “Tearing the clothes,” implies: tearing open the clothes from the chest. This was the practice of the people of jahiliyyah (pre-Islamic ignorance) as an expression of grieving for the deceased. Ibn Taimiyyah [d.728H] said about: “And calls with the call of jahiliyyah.”: “It means to wail over the deceased.”

Ibn al-Qayyim said: “Included in calling with the call of jâhiliyyah is calling to tribalism, partisanship and party-spirit; being zealous and bigoted towards one’s mazhab (school of thought), party, or Shaikh; giving precedence to one over the other and calling to this; and forming alliances and enmity based upon this. All of this is from the calls of jahiliyyah.”

Abu Umamah relates the Messenger of Allāh (sallallāhu 'alayhi wa sallam) objected the woman who strikes her face, tears her clothes and wails over the deceased. [Ibn Majah and Ibn Hibbân]

Therefore, this is a proof that these matters are from the major sins. In addition, whosoever laments lightly-without being impatient with Allāh’s Decree, nor complaining against it, and says only that which is true - then such lamenting is acceptable. Just like the lamenting of Abu Bakar [Related by Ahmad, from ’Aishah] and Fatimah [Bukhāri and Ibn Majah] when the Messenger of Allāh (sallallāhu 'alayhi wa sallam) died. There is a text also from Imām Ahmad concerning this. [As az-Zarkashi mentions in Sharh Mukhtasarul-Kharqi.] However, this is not a proof for the prohibition of crying, since there occurs in an authentic narration: That when the Messenger of Allāh (sallallāhu 'alayhi wa sallam) came to know about the death of his son Ibrahim, he (sallallāhu 'alayhi wa sallam) said: “The eyes shed tears, the heart grieves, but we do not say except that which pleases our Lord. O Ibrahim! It is because of you that we are grieving.” [Bukhari and Muslim]

In the two Sahihs Usamah bin Zaid relates that the Messenger of Allāh (sallallāhu 'alayhi wa sallam) went to one of his daughters, who had with her a young child that was dying. So she raised the child and placed the child in his lap, who was gasping for air. On seeing this, tears rolled down the Prophet’s eyes. So Sa’ad said: O Messenger of Allāh! What is this? So he (sallallāhu 'alayhi wa sallam) replied: “This is mercy which Allāh puts into the hearts of His servants. And Allāh is merciful to those of His servants that show mercy to others.” [Bukhāri and Muslim.]

Trials Faced by the Believers

The Messenger of Allāh (sallallāhu 'alayhi wa sallam)said: “Whenever Allāh intends to do good to a servant, He hastens to punish him in this world. And whenever Allāh intends evil for a servant, He postpones the punishment until the Day of Judgement.” [Tirmidzi]

His saying: “Whenever Allāh intends to do good to a servant, He hastens to punish him in this world.” means: that he is punished by being inflicted with afflictions and difficulties due to the sins he has committed, due to which he is cleansed from them all and in the Hereafter, he has no sins to account for.

Ibn Taimiyyah said: “The occurrence of afflictions is actually a form of blessing, since they are expiation for sins committed and they call for a person to have sabar, or which he is duly rewarded. Likewise, they cause the person to turn to Allāh in repentance, being humble and submissive before Him, whilst at the same time turning away from hoping in any of the creation. There are besides these other great advantages.

Wiping Away the Sins.

Those afflictions, which befall a person, are actually the cause of Allāh wiping away his sins, and this is one of the greatest blessings. So the occurrence of afflictions are a source of mercy and bounty, providing such a person does not enter into that which is a cause for even greater disobedience than before. For this affliction will then become a cause of great evil to the person’s Din. Indeed, there are people when afflicted with a trial or an affliction; such as poverty, illness or starvation - causes hypocrisy to sprout in them, or causes their hearts to become diseased, or it causes them to fall into ingratitude and disbelief, or to abandon certain obligations or commit certain prohibited acts - all of which is extremely harmful to one’s Deen. So to remain safe from, and to be protected against such afflictions and trials, is better for a person, since the afflictions and trials - rather than being a source of blessings - becomes a source of great injury. However, if the person had sabr and remained obedient, then such an affliction would have been the cause of mercy and blessings from Allāh, the Mighty and Majestic which necessitates praising Him.

Therefore, whosoever is afflicted with a calamity and is provided with sabar, and then this sabar is a blessing for the person and a mercy for him, since his sins are expiated due to it. Likewise, his Lord bestows upon him praises and prayers, as Allâh says: “They are those on whom are the blessings and praises from their Lord and His mercy. They are the ones who are guided.” [Al-Baqarah 2:155-157]. Such a person is also forgiven by his Lord for his sins, and is raised to higher ranks . All of this is due to the one who has sabar.

The saying of the Prophet (sallallāhu 'alayhi wa sallam): “Whenever Allāh intends evil for a servant, He postpones the punishment until the Day of Judgement.” means: such a person’s punishment is delayed until the Hereafter, where he will receive severe punishment. Al-‘Azizi [d.1070H] said: “Such a person is not punished in this world, so that in the Hereafter he can be punished for his sins in a way that he fully deserved.” [Al-‘Azizi.]

In the above hadīth are a lesson and a reminder that one must have good expectations in Allāh and a good opinion about Him with regard to what He has decreed for a person, as Allāh, the Most High, Says: “It is possible that you hate a thing and it is good for you, and love a thing and it is evil for you. Allāh knows and you do not know.” [Al-Baqarah 2:216]

Rewards are Proportional to Afflictions.

The Prophet (sallallāhu 'alayhi wa sallam)said: “Reward is directly proportional to the affliction. If Allāh loves a people, He inflicts them with a calamity. Whoever accepts it, Allāh is pleased with them, and whoever resents it, Allāh is displeased with them.” [Tirmidzi and Ibn Mājah]

Likewise, the Prophet (sallallāhu 'alayhi wa sallam) said: “Whenever Allāh loves a people, He sends affliction upon them. So whoever is patient is one of the patient-ones, and whoever resents it, is one of the resenters.” [Ahmad]

The meaning of the first hadīth is: the greater the affliction, the greater the reward. In addition, it is said: Indeed, afflictions bring about a reward as well as expiating sins. This was the preferred saying of Ibn al-Qayyim that the one afflicted with a calamity is not only rewarded for it, but his sins are expiated as well. However, if this affliction was the cause of him doing certain righteous actions - such as having sabar, contentment with the Decree of Allāh, repenting to Allāh or asking for His forgiveness - then the person will be rewarded for such actions as well. Because of this, it is said that the meaning of the hadith is: Indeed, the reward is proportional to the affliction, providing there is sabr and expectation of reward. Similarly, in the hadith of Sa’ad: The Prophet (sallallāhu 'alayhi wa sallam) was asked: Who from mankind suffers the greatest afflictions? He (sallallāhu 'alayhi wa sallam) replied:  “The Prophets, then those most like them, then those most like them. A person is afflicted with calamities in comparisons to his Deen, so if he is firm in his Deen, then his afflictions are strong and if he is weak in his Deen, then his afflictions are lighter. A person is afflicted with calamities until he is left walking upon the face of this earth without any sins.” [Ahmad, at-Tirmidzi and Ibn Majah]

This hadith and its like are from the proofs for Tawhid. Since if a person knew that the Prophets and the awliya (the friends of Allāh) are themselves afflicted with calamities and that none can remove these afflictions from them except Allāh, then it will be known that they can bring neither benefit nor ward of harm to themselves - so how can they ward off harm for others! Thus rather than turning to the Prophets and righteous people for the removal of harm, or relief from worries and grief, one should turn directly to Allāh alone, the One who is able to accomplish this.

Attaining Tranquility.

Ar-Redha (the pleasure of Allāh) which occurs in the saying of the Prophet (sallallāhu 'alayhi wa sallam): “So whosoever is pleased, then Allāh is pleased with him.” is one of the Attributes that Allāh has described Himself with in various places in His Book, such as His saying:“Their rewards are Gardens of Adan, beneath which rivers flow, to dwell therein forever. Allāh is well pleased with them, as they are with Him.” [Al-Bayyinah 98:8]

The way of the Salaf (the Pious Predecessors) and those who follow them from Ahlus-Sunnah (the followers of the Sunnah) is to affirm those attributes which Allāh has affirmed for Himself, or which have been affirmed by His Messenger (sallallāhu 'alayhi wa sallam)’ in a way which befits His Majesty and Greatness, without tamthil (likening Allāh to any of His creation), and without ta’til (divesting Allāh of His Attributes). Therefore, when Allāh is pleased with any one, then such a person has acquired all good and excellence and is safe from all evils. Ar-Redha is: a servant is surrendering his affairs to Allāh, whilst having a good opinion about Him and expecting His reward. Such a person will then experience tranquility and joy, love of Allâh and reliance upon Him.

Ibn Mas’ud said: “Indeed Allāh from His justice and fairness, provide a delight and tranquility the fits of yaqin [certainty] and ridha [pleasure]. And He made grief, anxiety and worries the result of doubt and resentment.” [Ibn Abt Dunya and al-Bayhaqî]

The meaning of resentment being: “A dislike for something, with the absence of pleasure.” [Ibn al-Athir]

Thus, whosoever resents what Allāh has decreed, then Allāh will resent that person; and this is sufficient as a punishment from Allāh. In addition, from the above hadith, some Scholars have deduced that redha [contentment and pleasure] with the Decree of Allāh is obligatory, this being the view of Ibn ’Aqil. However, al-Qadi Abu Ya’la did not consider it to be obligatory [but rather preferable], and this was the preferred view of Ibn Taimiyyah and Ibn al-Qayyim. Ibn Taimiyyah said: “Just as there is a specific command attached to having sabar (patience), there is, however, no such command for having redhâ (contentment and pleasure). Rather, there is praise and an excellence for those who have redhâ with the Decree of Allāh.” He further said: “The narration: ‘Whosoever does not have sabar with My afflictions, nor have redha with My Decree, has taken a Lord other than Me.’

Ibn Taimiyyah also said: “Indeed, there is a station higher than [both sabar and] redha and that is to show shukur (gratitude) to Allāh for the affliction, since this is the cause of receiving excellence and bounties.”

Wallahu’alam.

Afflictions and its Hikamah

I am attracted by the commentary made by Mohammad Fathi on the subject which is of great importance that could provide a guidance to us.

Abu Sa'id and Abu Hurairah, May Allah be pleased with them, reported that the Prophet Mohammad s.a.w said:

“No fatigue, nor disease, nor anxiety, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that” [Al-Bukhari and Muslim].

This world is no more than a test in which all humans are bound to face some hardships and challenges that reveal their patience and steadfastness. The forms of this test are numerous and diverse: Some people suffer poverty, some suffer physical illnesses, some live in a state of insecurity, some are deprived of their cherished and beloved ones, and still others suffer psychiatric disorders.

Allah s.w.t says:

And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the patient, who when afflicted with calamity says: “To Allah We belong, and to Him is our return”: They are those on whom [descend] Blessings from Allah, and Mercy, and they are the ones that receive guidance. [Al-Baqarah 2:155-157]

Allah Almighty says:

He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving. [Al-Mulk 67:2]

Since trials and hardships are inevitable, Islam does not let them pass by without instructing Muslims on the best course of action or by guiding them to the safest and most appropriate attitude.

The Hadith reveal one dimension of Islam’s recipe for successfully dealing with life’s challenges. In order to balance the negative effects posed by afflictions, Islam draws our attention to their expected fruit. Problems and troubles serve as means to expiate sins and elevate the believer’s rank in the Hereafter. This optimistic and positive approach safeguards one from falling prey to despair and grief.

Here, it is fitting to cite some Prophetic Hadiths that emphasize this concept.

Abu Yahya Suhaib bin Sinan, May Allah be pleased with him, reported that The Messenger of Allah s.a.w said:

“How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is good for him” [Muslim].

Abu Hurairah, May Allah be pleased with him, reported that The Messenger of Allah s.aw said:

“He whom Allah intends well, He makes him to suffer from some affliction” [Al-Bukhari].

Abu Hurairah, May Allah be pleased with him, reported that The Messenger of Allah s.a.w said:

“A Muslim, male or female, continues to remain under trial in respect of his life, property, and offspring until he faces Allah, the Exalted, with no sin record” [At-Tirmidzi]

The above Hadiths should not be mistaken for a call to fatalism and defeatism. The message the hadiths convey is that every Muslim should expect hardships and prepare to weather them. This point makes a distinction between one who trusts in Allah and believes in His mercy and one who feels that he is alone in this world, that he faces its formidable challenges isolated from any source of support or assistance.

So, these Hadiths are meant to infuse the Muslim with hope and vigor and drive away the destructive thoughts of failure and hopelessness. To get a better understanding of them, they should be considered light of the following hadiths:

Abu Hurairah, May Allah be pleased with him, reported that The Messenger of Allah s.aw said:

“A strong believer is better and dearer to Allah than a weak one, and both are good. Adhere to that which is beneficial for you. Keep asking Allah for help and do not refrain from it. [If you are afflicted in any way], do not say: ‘If I had taken this or that step, it would have resulted into such and such,’ but say only: ‘Allah so determined and did as He willed.’ The word ‘if’ opens the gates of satanic[thoughts]” [Muslim].

In line with this hadith comes the Prophet’s advice to his cousin Ibn 'Abbas, may Allah be pleased with him:

"To know that with patience comes victory, with distress comes relief, and with hardship comes ease."

In this respect, one idea may be a source of worry and disturbance. How can we approach afflictions with such optimism when they are clear signs of Allah’s wrath and manifestations of His punishment?

Allah says:

“Whatever misfortune happens to you is because of the things your hands have wrought, and for many [of them] He grants forgiveness”. [Ash-Shura 42:30].

Actually, this question haunts many people, especially the practicing ones when they are afflicted with a calamity, deprived of a cherished person, or plagued with an illness. The problem is that in many cases this thought becomes a source of frustration and depression. Instead of being an incentive to hastening to Allah and drawing closer to him, the idea serves sometimes as a dispiriting factor. So, let’s see how the Companions viewed the above verse and how they took it positively and optimistically.

In his comment on this verse, Imam Al-Qurtubi reports that 'Ali, may Allah be pleased with him, said:

“This verse is the most hopeful one in the Qur’an; if my sins are to be expiated through afflictions and calamities, and in addition to that, Allah forgives many other sins, then what will remain after such expiation and forgiveness?”

True, life’s disasters leave hearts broken and loved ones deprived, but the bright believer knows how turn them into a source of determination and a fountain of strength.

The authentic Hadith in which the Prophet, s.a.w tells us that the people who face the harshest trial [bala’ or musibah] are the prophets, then those next to them [in faith and devotion], and then the next. Everyone will be tried according to his level of faith; one who has strong faith will undergo a harsh trial and one who is of weak faith will receive a weak trial. And the affliction will encompass one until he becomes free of sins altogether.

Grief:The Prophet's Guidance

Ibn Abbas reported that Prophet Muhammad used to supplicate in times of trouble saying:

"There is no god but Allah, the Great, the Tolerant, there is no god but Allah, the Lord of the Magnificent Throne; there is no god but Allah, the Lord of the heaven and the earth, the Lord of Edifying Throne.’

On the authority of at-Tarmizi, who reported that Prophet Muhammad used to supplicate saying:

"Allah, the Living, the Self-Subsisting and All-Sustaining, I implore Thy mercy." Whenever afflicted with a grief, the Holy Prophet raised his hands in supplication and said: "Holy is Allah, the Great," then he would go on saying ‘Allah, the Living, the Self-Subsisting and All-Sustaining."


Abu Dawud reported that Prophet Muhammad said to Abi Umamah:

"Shall I teach you words which if you recite; Allah will blot out your grief and relieve you of your debts?"

Abi Umamah said, "Oh, Yes!"

The Holy Prophet then went on saying :

‘All right, always remember to supplicate in the morning and evening with the following words':

"O Allah! I seek refuge with you from [worries] care and grief, from incapacity and laziness, from miserliness and cowardice, from being heavily in debt and from being overpowered by other men."

Abi Umamah said that he did so and Allah helped him overcome his grief and relieve him of his debt.

Ibn Abbas reported that the Holy Prophet said:

"Whosoever begs for Allah’s forgiveness, Allah will relieve him of his grief, give him a way out of his distress and provide for him from whence he expects not."

Another Prophetic saying as follows: "Seek strife in the cause of Allah, it is a gate conducive to the Garden and will verily ward off your cares and grief."

The Prophet also said:“When cares and grief haunt you, always recite, "There is no might and power but that of Allah."

Following are remedies which could to be resorted to when afflicted by grief and worries have started playing within one’s heart:

1. Belief in One Lord.
2. Belief that there is no god but Allah.
3. Belief that Allah is Omniscient.
4. Deanthropomorphism in understanding that Allah is not liable to wrong His servant, nor does He hold any responsible for anything he has no knowledge.
5. The servant’s confession that he is the wrongdoer.
6. Supplication, using the most sacred thing in the Divine perspective, namely His Names and Attributes and the most inclusive ones, in particular: He is the Living [al-Hayyu], the Self-Subsisting and All-Sustaining [al-Qayyum].
7. Seeking refuge with Allah only.
8. The servant’s recognition that only Allah is worth of making supplication
9. Effecting complete dependence on Allah, resignation to Him and acknowledgement of the fact that one’s forelock is in Allah’s hand; He is decisive in His judgement and just in His decision.
10. Complete absorption of the luminous words of the Holy Qur'an that can illuminate the dark areas of obscurities and lust.
11. Seeking Allah’s forgiveness.
12. Repentance.
13. Fight in the way of Allah.
14. Observance of prayer.
15. Admitting incapacity, and conviction that there is no might and no power but that of Allah.