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He Who Kneels Before Allah Can Stand Before Anyone

Bismillaahi wa’Alaa barakatillahi (“[I am eating] In the name of Allah (swt) and with the blessings of Allah (swt)”). These words are spoken before taking a meal to express our gratitude for the food on our table.

Food is life, a gift from Allah (swt) given to humans for sustenance. The Qur’an states “O believers, eat the clean things we have provided you, be grateful to Allah if you sincerely want to obey Him” (7:158).

The resources that Allah (swt) has provided to us are His gifts, and by respecting them, we are in turn being grateful to Allah (swt). No human can produce his own sustenance; we are, in essence, living off of the fruits of the earth, which are gifts from Allah. The food which we garner from the earth is our only means of sustenance. Without that food, we cannot survive. Hence, we owe our everyday existence to Allah, for Allah is our Provider and our Sustainer, ar-Razzaq being one of His many names.

According to the Qur’an and Sunnah, Muslims must follow certain etiquette, before, during and after eating, not only to be satiated with what is given to us, but also to be grateful and appreciative of the gifts of food and life that Allah (swt) has blessed us with. During a meal, Muslims have to abide by certain protocol to show their gratitude towards Allah (swt) and respect for His gifts. Prophet Mohammad (saw) said “mention the Name of Allah and eat with your right hand, and eat of the dish which is nearer to you (Bukhari VII; 65:288). In the Qur’an, Allah (swt) says, “Eat and drink but do not waste by excess, for Allah does not love the wasters” (VII: 31). Islamic law emphasizes the importance of remembering and thanking Allah (swt) while eating and only consuming enough food to survive. “A Muslim eats in one intestine (i.e. he is satisfied with a little food) while a Kafir (unbeliever) eats in seven intestines (eats much)” (Bukhari VII, 65:308).

Gluttony is considered wasteful. When one has greater access and availability of food and resources, one should take only what is necessary to sustain oneself without over-consumption. If there is an excess of food, then one must distribute it to the needy instead of hoarding or throwing it away.

Many of us are guilty of leaving food on our plates and trashing leftovers from the refrigerator. The amount of food wasted by well-off people could easily feed the famished stomachs of young children all around the world. Homelessness and starvation could lessen if charity were practiced locally. Major epidemics, famine and hunger could also be reduced if the right steps were taken to distribute food evenly round the world instead of having the wealthy few cache a majority of the resources. If charity were practiced more frequently, and an understanding that food and resources of this world are a blessing and gift from Allah (swt) were more widespread, then may be food shortage and hunger wouldn’t be so widespread today.

As the centuries have passed, people who can afford to, eat more, while those who can’t are left famished and dying. It is important to understand that Allah (swt) is the Sustainer of life and provides many of us with resources so we can preserve our lives. How we use the gifts of Allah (swt) is important. If we throw away these gifts instead of carefully cherishing them and sharing them with the needy, then we are disrespecting Allah’s gifts and being ungracious.

Because food is the key to life, Allah (swt) has outlined rules for us to respect food and treat it as a valuable and important part of our lives. Remembering Allah (swt) for His gift is integral to understanding the value of food. When Muslims are done with their meals, they must say, “Al-hamdu lill’hilladhi at-amana’ wasaq’n’ waja-alana minal muslimin.” (“All praise is due to Allah (swt) who gave us food and drink and made us Muslims”) (Tirmidhi). It is our duty to show our gratitude for our food by sharing it with others, thus showing our thankfulness to Allah for our gift of life.

By Mahruq Siddiqui
SIDDIQUI is a UC Irvine Alumna with a B.S. in Information and Computer Science.

Hidden Sadaqah Extinguishes Allah’s Wrath

Sadaqah (optional charity) refers to helping others in any way, by giving them in charity, by spending some time with them, listening to them attentively, directing them to the right path, feeling for them, smiling to them, removing whatever may harm them in streets, etc. All these are instances of sadaqah in its comprehensive sense.
Hidden sadaqah is what one gives in secret with no one but Almighty Allah knowing about it. When one gives charity to a needy person in secret, one spares the needy person the feelings of inferiority he may experience if given charity in front of other people.

Hidden sadaqah will help the needy meet their needs and will also help them get rid of the negative feelings of envy and grudge they might have harbored towards the rich people.

Feelings of love and respect would grow then between the needy and rich people, and this, in turn, would positively reflect on the unity of society and bind its members with the bonds of love and cooperation.
When the poor’s needs are met in an atmosphere that preserves them their dignity, the tension they would live in because of need will decrease and their energy for work will increase. This will reflect positively on their social relations with others.

There are many poor people who are in dire need, yet they restrain from asking for charity. Hidden sadaqah will help them a lot and spare them exposure to humiliation.

Allah Almighty says about that kind of people: [(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity.] (Al-Baqarah: 273)
As for he who gives hidden sadaqah, the process of giving itself provides him with great happiness and purifies his soul. It helps him get rid of selfishness and develop feelings of cooperation with others. It is also a means of protecting his wealth, [for when he gives others, he wins their love, and thus spares himself the influence of their envy.] In essence, giving sadaqah reflects on the giver and benefits him [as much as it benefits the recipients].

Allah Almighty says: [….. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah’s Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.)…] (Al-Baqarah: 272)

Furthermore, hidden sadaqah helps its givers get rid of feelings of depression that they may experience. When one gives the poor, one feels deep happiness, especially when one hears them praying for one and expressing gratitude for one.

Contemplate the image Allah Almighty gives in the following verse that describes the example of the one who gives generously in charity: [And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour – so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah, of what you do, is Seeing..] (Al-Baqarah: 265)

Based on the above lines, the psychological analysis of the influence of hidden sadaqah on both the giver and the recipient shows that it extinguishes the humiliation of the recipient and the embarrassment of the giver. It creates between them such an atmosphere of peaceful coexistence that Almighty Allah is pleased with. Moreover, it extinguishes the wrath that Allah Most High may have towards the giver, for there is a divine hadith to the effect that ?the hidden sadaqah extinguishes Allah’s wrath.

Islam Doesn’t Claim To Be A New Religion Revealed To Muhammad (pbuh)

ISLAM is an Arabic word that is linguistically derived from silm or salamah; it denotes peace, wholeness, and submission. As a religion, Islam teaches us that it is only through submission to God’s will that we can find true peace – peace within ourselves, peace with fellow humans, as well as peace with God’s creation.

Islam does not claim to be a new religion revealed to Muhammad (peace be upon him). Rather it is essentially the same message revealed to all of God’s prophets and messengers from the beginning of time. Among these messengers were Noah, Abraham, Moses, Jesus, and Muhammad (peace be upon them all). A Muslim must believe in all of them as true messengers of God and must never discriminate between anyone of them.

The Qur’an states: “Say (O Muslims) we believe in Allah and in which was sent down to us and that which has been sent down to Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac), Yaqub (Jacob), and to Al-Asbat [(the offspring of the twelve sons of Yaqub (Jacob)], and that which has been given to Musa (Moses) and ‘Isa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam). (Al-Baqarah 2:136)

The fundamental beliefs of Islam can be summed up as follows:

1. Belief in the oneness and unity of God. This entails belief in God as the one and only Creator, Cherisher, and Sovereign Lord of the entire universe.

2. Belief in God’s angels. Angels are spiritual beings who are engaged in glorifying God and doing His bidding.

3. Belief in the Scriptures (revelations) that contain God’s communications to His prophets and messengers. Among the scriptures are [the original] Torah, [the original] Gospel, and finally the Qur’an, which confirm and preserve intact the pristine, perennial religion revealed to all of God’s prophets and messengers.

4. Belief in prophets and messengers. These were message-bearers from God, who called mankind unto God; they were ideal Muslims ( i.e., they submitted themselves wholly and totally to the will of their Lord). In this sense, the prophets are our true role models, as they represent the best of what humanity can aspire to and become.

5. Belief that both good and bad are decreed by God, as He alone is in charge of the entire universe.

6. Belief in the Last Day when all of humanity will stand before their Lord for final reckoning, where one’s good as well bad deeds will be scrutinized by the One Who knows all.

Besides the above fundamental beliefs, a Muslim observes the five pillars, and lives a morally and ethically exemplary life, according to the best of his or her ability.

1. The first and foremost of these pillars is testifying to the oneness of God. By testifying to the divine oneness, one is recognizing God as the sole entity to worship, to attach to Him one’s ultimate loyalty. Such recognition frees one from bondage of matter and values that enslave, cripple, and dehumanize one.

2. The next most important pillar is offering five daily Prayers at the appointed times: dawn, noon, mid-afternoon, dusk, and before retiring to bed. Prayer in Islam is a direct communion with God, without any intermediary; it bestows on us grace, serenity, tranquility, and peace.

3. The next foremost pillar of Islam is offering charity. A believer parts with at least a minimum of two and a half percent of his or her wealth for the poor and needy, although he or she is encouraged to give more.

4. Fasting in the month of Ramadan closely follows charity as the fourth pillar. It is an institution intended to teach empathy with the poor, besides inculcating in us the need to overcome and transcend our physical desires in order to deepen our spiritual awareness.

5. Finally, pilgrimage (Haj) to the House of God in Makkah, the House built by God’s prophets Abraham and his son Ishmael. Pilgrimage brings us face to face with people of all races and colors, and challenges us to break the walls that separate us from one another and to embrace the true brotherhood of humanity as the sacred bond that unites all of us under the lordship of the one and only God.

The above cardinal tenets and practices of Islam are intended to instill, nurture, and deepen the basic attitudes and values of submission to the will of God. Islam essentially means to lead a life of mindfulness of God while being compassionate to all of God’s creation. The Prophet (peace and blessings be upon him) was asked what was the best teaching of Islam; he said, “To feed the hungry and to spread greeting of peace to everyone, regardless of whether you know the person or not” (Ibn Majah and An-Nasa’i).

At the moral level, Islam teaches us to be truthful, honest, just, compassionate, virtuous; to shun all evils; to be ever bent on doing good deeds while sparing others of any harm or injury. Stated differently, it teaches us to think right, speak right, and act righteously.

At the spiritual level, Islam teaches cultivation of mindfulness of God: being grateful to Him, patient in adversity, and content with His decree and ever willing to make our will conform to His will.

Toward A Higher Level Of Fasting

It is Allah’s mercy, may He be glorified, that He placed no restriction on our eating and drinking during the rest of the year as long as what we consume is (i) Halaal, (ii) Tayyib (nutritious and clean), and (iii) not to be extravagant. We can eat or drink at any time, choosing from a wide variety of cuisines and delicacies: meats, dairy products, spices, herbs, leafy greens, fibers, staple grains, or frutis and vegetables, in whatever combination we like, because indeed the list of Halaal food is endless while the Haraam is only a restricted few.

The fact that Allah has made fasting obligatory is also a mercy from Him. Man’s nature is such that he takes for granted all good things that are easy to access and abundant in supply. He demeans their importance, and many a time, misuses them for his selfish needs.

Fasting from dawn to dusk with a conscious effort to abstain from sins of the tongue, ear, hands, eyes, or heart re-charges our faith and piety every year. Standing in prayers late at night while repenting our sins makes us more conscious of Allah throughout this month.

Think about it this way: Had this fasting not been obligatory, how many of us would have voluntarily fasted 30 days without any break? How many of us would have voluntarily listened to the Qur’an in prayer at night? How many of us would have willingly given a fixed portion of our wealth in charity to the needy? An honest answer shows us where we really stand as weak humans devoid of discipline and self-control. So definitely the obligation of fasting in Ramadan is a great mercy incurred upon us.

Muslims’ attitudes during Ramadan can really be divided into three types:

Only hunger
Prophet Muhammad (peace be upon him) mentioned this type of a person who leaves his eating, drinking and conjugal relations with his spouse, but does not give up indulging in sins like lying and backbiting. For example, you will see such a Muslim greet Ramadan with an attitude of dread, instead of excitement. They look forward to Eid with desperation as Ramadan goes on. You will notice them deliberately missing Taraweeh because “it is not Fard!,” lighting a cigarette as soon as the Maghrib adhan goes off, then missing the Salah in the Masjid as they stuff themselves to the hilt with food. Ramadan, to them, is a burden they cannot wait to offload from their backs.

“Many a person who fasts, gets nothing from his fasting except hunger and thirst.” (Ibn Majah, Ahmad)

Changed for a month
This fast is characterized by a believer becoming more conscious of Allah during Ramadan and therefore, trying to keep away from sins, and to fulfill Islamic obligations during this month. He gives up his bad habits, but temporarily, out of respect and sanctity for Ramadan. Consequently, you will see him or her change significantly during this month; becoming more devout and regular in worship Masha Allah, shunning gatherings that are a waste of time. However, this change may last only until the sighting of the Shawwal moon.

Superlative fasting
This is the higher form of fasting in Ramadan – the way how our Prophets and pious predecessors would fast. It is a fast that includes the heart; a fast in which the believer does not let negative emotions, sinful thoughts or vengeful feelings of animosity pervade his senses. As Sha’aban ends, he welcomes the opportunity of getting his sins forgiven. He gives up even mubah (permissible) actions to seize each moment as a precious gem to bond with Allah. He cautiously avoids situations that provoke anger or cause arguments with others, or those that ignite his lowly desires. You see him socializing less as Ramadan proceeds, his lips in visible motion, while doing mundane daily tasks, in remembrance of his Lord. During the last 10 nights, he can be seen earnestly supplicating and shedding tears in Sujood.

On the night before Eid, he holds back tears of sorrow while bidding Ramadan farewell. After Ramadan, you do not see him revert to a previous lifestyle of frivolity and carefreeness. Ramadan leaves him much improved in his piety and good deeds.

The good news is that this level of fasting is quite achievable, if one uses the opportunity to return to the Religion during this blessed month. This month has a night that is better than a thousand months, in which matters of Qadr are decided. Who knows, if we are sincere enough in our repentance and in our yearning for guidance, we may be a totally changed person before next Ramadan, Insha Allah.

Why Is Ramadan The Month Of Qur’an?

MAY you have a happy and blessed Ramadan! It is the month of the Qur’an as well as the month of all good deeds. A Muslim is recommended to read the Qur’an and do good deeds in this blessed month as much as he can. In this context, we recall the Prophetic Hadith addressed by the Prophet (peace be upon him) to his Companions on the last day of Sha’ban: “O people! A great month has come; a blessed month in which is a night better than a thousand months; a month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer (to Allah) by performing any of the (optional) good deeds in (this month), shall receive the same reward as performing an obligatory deed at any other time; and whoever performs an obligatory deed in (this month), shall receive the reward of performing 70 obligatory deeds at any other time. It is the month of patience, and the reward of patience is Paradise. It is the month of charity and a month in which a believer’s sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Hell-Fire, and he shall have the same reward as the fasting person, without his reward being diminished at all.” (Reported by Ibn Khuzaymah)

Ramadan is the month in which the Qur’an was revealed. Allah says: The month of Ramadan in which was revealed the Qur’an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month of Ramadan, he must observe Saum that month . . .” (Al-Baqarah 2:185)

This verse establishes the link between Ramadan and the Qur’an. We know that the Prophet (peace be upon him) was in the habit of retreating to Mount Hira during Ramadan and it was during one of these periods of contemplation that the Archangel Gabriel appeared to him with the first revelation. So Ramadan marks the beginning of the call to Islam and the prophetic mission of Prophet Muhammad (peace be upon him).

Secondly, when Ramadan Fasting became obligatory, the Prophet (peace be upon him) used to recite the Qur’an with Gabriel. Gabriel used to descend from the heavens every night to read everything that had so far been revealed to the Prophet (peace be upon him).

Thirdly, when we offer our Taraweeh prayers, it is recommended that over the course of the month recitation of the whole Qur’an be completed. This presents a great opportunity for those who haven’t read the whole Qur’an to hear it.

Optimal Benefit From Ramadan

Ramadan is a month of discipline, self-control, patience, and good behavior. In Ramadan, Muslims are expected to gain the fruits of fasting, namely, piety and consciousness of Allah. In this context, Allah Most High says in the Glorious Qur’an: “O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” (Al-Baqarah 2:183)

Ramadan is the most blessed month in the Islamic calendar. It is primarily a spiritual training course intended to help us cultivate essential virtues and skills in order to lead a meaningful life. Most often we live at a very superficial level of our existence, forgetting our true essence and identity as human beings.

In other words, we become totally preoccupied with the physical and material dimensions, forgetting the spiritual core of our personalities. Ramadan, therefore, comes to remind us of who we truly are and how we can discipline ourselves in such a way that we are fully awake to our full spiritual potential.

In order to benefit from the blessed month of Ramadan and its spiritual regimen, I suggest that we focus on the following:

Welcome Ramadan with great fervor and spirit and expect to come out of it fully transformed in body, mind, and soul.

Perform all of the acts of worship while being fully awake to their inner dimensions and meanings. Most often we allow ourselves to go through these rituals as mere mechanical chores with the result that we gain virtually no benefit from them either spiritually or morally.

Let your fasting be a fasting of body, mind, and soul.

Imam Ghazali once pointed out that a vast majority of people fast only for namesake. For while staying away from food, drink, and sexual gratifications, their minds, eyes, ears, tongue, and other faculties feast on haram (unlawful matters). Therefore, in order to gain any true benefit from our fasts, we need to impose a total self-restraint upon all our faculties and stay away from all sinful and idle thoughts, words, and actions, and nurture the thought and remembrance of Allah.

Ramadan is not merely a month of fasting; it is rather a season to cultivate all sorts of virtues and good habits. It is the perfect opportunity to break free of all negative habits that have been holding us back from achieving the true happiness and perfection that is ours as a birthright.

So seize the opportunity and focus on achieving real goals to make it a true life-changing and life-enhancing experience.

Ramadan is the month of empathy and generosity. In fact, one of the main purposes of fasting is to instill in us empathy for the poor and the less deprived. By exposing us to compulsory hunger, we are given a practical lesson in hunger and thirst and thus we become better motivated to empathize with the poor. Hence we are ordered to practice the optimum level of charity in the month of Ramadan.

Ramadan is the time to familiarize ourselves with the Qur’an, the true source of guidance, illumination, healing, and mercy-Allah’s perfect gift to humanity. We can only do justice to the Book when we go beyond merely chanting and memorizing it to reflecting and meditating upon the Revealed Word and respond to it in true spirit by acting upon its teachings.

One of the main purposes of all of the acts of worship in Islam is to cultivate in us a true sense of community and spirit of fellow humanity. Therefore, it is imperative that our compassionate words and acts be extended not only towards ourselves but also towards all of Allah’s creation.

Who Enjoys God’s Shelter

When life on earth ends and the Day of Resurrection arrives, all mankind will be resurrected. They come hurriedly out of their graves to stand in an open expanse. No one looks at another, because they are all preoccupied with their own destiny. The sun is brought near and the heat is enormous. They suffer the heat according to their own deeds. Some of them will be so profusely sweating that their sweat reaches as high as their knees, or even higher. Yet seven types of people are immune from that heat. Who are these?

Abu Hurayrah quotes the Prophet (peace be upon him) as saying: “Seven types shall enjoy God’s shelter on the Day when there is no shelter other than what He provides: a just ruler, a young man who is brought up as a committed worshipper, a man whose heart always inclines toward mosques, two friends whose friendship is for God’s service: it is uppermost in their minds when they meet and when they part, a man who resists seduction by a woman of power and beauty saying to her, “I fear God,” a man who gives something to charity in secret so as his left hand would not know what his right hand has given away, and a man who remembers God when alone and his eyes are tearful.” (Related by Al-Bukhari).

We must first of all make clear that whatever applies to men in this Hadith also applies to women. When we read this Hadith carefully, we realize that it speaks of people who are true believers and whose faith is so strong that they are able to put it ahead of all other considerations. Let us briefly look at each one of the seven.

There is no doubt that any ruler will be hard pressed to maintain justice in all situations and all types of dispute. Therefore, a ruler who makes ensuring justice his priority needs to put up very hard effort not to err against justice. This ensures for him God’s protection on the Day of Judgment.

Scholars explain that although the Prophet mentions rulers in this Hadith, this type includes anyone who is in a position of authority over others and maintains justice between them. Thus it includes every head of a department who supervises a number of employees, an army officer who commands a number of soldiers, a company owner or director who ensures justice among his staff, etc. In fact it also includes a teacher who does not favor certain students over others and a parent who has several children and treats them equally. The Prophet says: “The just will be with God, sitting on desks of light, to the right of the Lord of Grace. These are the ones who maintain justice in their rulings, and within their families, and with whoever is under their authority.” (Related by Muslim).

The just ruler is specifically stated here because his rules affect a large number of people. When he maintains justice and makes it uppermost among his concerns all his people will benefit.

Young people are often tempted by their strong desires and flowing energy. They find it hard to resist tempting situations. Therefore, when a young person goes through youth, adolescence and early adulthood attending to his worship, preferring always to remain obedient to God, he deserves reward of the richest type. His resistance of temptation indicates that he is truly God-fearing. The Prophet says in another Hadith: “God is particularly pleased with a young person who does not give in to desire.” Hence, such young people are included in the seven categories enjoying God’s favor.

– By Adil Salahi

Moderation in Charity

Charity is amongst the most virtuous deeds in Islam. Some forms of charity are obligatory, others optional, yet, all forms of charity are highly meritorious. However, even when giving in charity, moderation has been prescribed so that the one who gives in charity may not harm himself in the process, nor does he cause harm to his dependents and inheritors after death. The following Hadeeth explains this matter perfectly.

Narrated Sa’d bin Abi Waqqas (radhi allahu anhu), ‘I was stricken by an ailment that led me to the verge of death. The Prophet (s.a.w.s) came to pay me a visit. I said, ‘O Allah’s Messenger! I have much property and no heir except my single daughter. Shall I give two-thirds of my property in charity?’ He said, ‘No.’ I said, ‘Half of it?’ He said, ‘No.’ I said, ‘One-third of it?’ He said, ‘You may do so though, one-third is also too much, for, it is better for you to leave your off-spring wealthy than to leave them poor, asking others for help. And whatever you spend (for Allah’s sake) you will be rewarded for it, even for a morsel of food which you may put in the mouth of your wife.’?’ [Saheeh al-Bukharee, vol.8, no. 725]

Monastic religions often teach their followers, that the only way to God or the only way to inner enlightenment, is that one does away with all his worldly possessions leading a life of hermits and ultimately depending on begging and the charity of others for sustenance. Islam, on the other hand, teaches its followers to ?

(a) Earn an honest bread (1)*
(b) Spend on oneself and on the family
(c) Spend in charity and we have seen earlier the broad definition of charity in Islam
(d) To be the upper hand rather than the lower (2)
(e) The extreme undesirability of begging without a need (3)

Footnotes:
1. Anas (radhi allahu anhu) said that when a man of the Ansar came to Prophet Muhammad (sallallahu ‘aliahi wa-sallam) and begged from him, he asked him whether he had nothing in his house. When he said that he had a piece of cloth, which he used for wearing as well as for spreading on the ground, and a wooden bowl from which he drank water, he told him to bring them to him, and when he did so he took them in his hand and asked, ‘Who will buy these?’ When a man offered a dirham he asked twice or thrice. ‘Who will offer more than a dirham?’ and he gave them to a man who offered two dirhams. He then took the two dirhams and giving them to the Ansari he said, ‘Buy food with one of them and hand it to your family, and buy an axe with the other and bring it to me.’ When he bought it, Allah’s Messenger (sallallahu ‘aliahi wa-sallam) fixed a handle on it with his own hands and said, ‘Go gather firewood and sell it, and don’t let me see you for a fortnight.’ The man went away and gathered firewood and sold it. When he had earned ten dirhams, he came to him (r) and bought a garment with some of them (i.e. dirhams) and food with the others. Then Allah’s Messenger (sallallahu ‘aliahi wa-sallam) said, ‘This is better for you than that begging should come as a spot on your face on the Day of Resurrection. Begging is right for only three people; one who is in grinding poverty, one who is seriously in debt, or one who is responsible for blood-wit that he finds difficult to pay.’ [Abu Dawood]

2. Ibn Umar (radhi allahu anhu) reported, ‘While the Messenger of Allah (sallallahu ‘aliahi wa-sallam) was on his pulpit (in the mosque) delivering a Khutbah (religious talk) about Sadaqah (charity) and begging, he said, ‘the upper hand is better than the lower hand, the upper hand is the one which gives and the lower hand is the begging one.” [Saheeh al-Bukharee and Saheeh Muslim]

Thauban (radhi allahu anhu) reported, ‘The Messenger of Allah (sallallahu ‘aliahi wa-sallam) said, ‘He who guarantees me that he will not beg anything from anyone, I will guarantee him (to enter) Jannah.” I said, ‘I give you the guarantee.’ Then Thauban (radhi allahu anhu) never begged anything from anyone. [Abu Dawood]

3. Abdullah bin Umar (radhi allahu anhu) reported that Allah’s Messenger(s.a.w.s) said, ‘When a man is always begging from people, the result will be that he will come on the Day of Resurrection with no flesh on his face.’ [Saheeh al-Bukharee and Saheeh Muslim]

Your Wife And Kids

Abu Saeed Khudri (radhiyallahu anhu) reported that Rasullullah (The Messenger of Allah) has said that whosoever spends anything on his family members for reward, will enjoy the divine credit of charity. (Bukhari, Muslim)

It is described by Abu Huraira(radhiyallahu anhu) that Mohammed (sallallahu alaiyhi wassallam) has said that, to spend on one’s wife, has great merit than giving charity to male and female slaves and beggars. (Muslim)

Abdullah bin Masood (radhiyallahu anhu) reported that the greatest preference is to spend on one’s wife and children which is necessary and then it should be spent on close relatives. (Tibrani)

It is narrated in the extract of Arbez bin Saarya(radhiyallahu anhu) that even to give water to one’s wife is charity.
Abu Huraira (radhiyallahu anhu) reported that someone asked Rasullullah(sallallahu alaiyhi wassallam) that he had one gold coin with him, where should he spend it ? Rasullullah(sallallahu alaiyhi wassallam) said that he should spend it on himself. The man said that he had one more and Mohammed(sallallahu alaiyhi wassallam) said that he should spend it on his wife. The man again said that he had yet another and Rasullullah(sallallahu alaiyhi wassallam) said ,that he should spend on his servants. The man said that he had a fourth and Rasullullah(sallallahu alaiyhi wassallam) said that he should spend it, on whatever he preferred. (Ibn Habban)

Sa’ad bin Waqqas(radhiyallahu anhu) reported that Mohammed (sallallahu alaiyhi wassallam) said that whosoever spends his money to gain Allah’s pleasure and goodwill, gets the credit of charity so much that even a morsel which he puts in the mouth of his wife, has the credit of charity. ( Bukhari, Muslim)

The Prophet’s Message Of Peace

A major part of the Prophet s (peace be upon him) mission was to bring peace to the world. One of the ways in which he strove toward this end was to attempt to convince people that all men and women, albeit inhabiting very different regions of the world, and different from one another in color, culture and language, et cetera, were in fact blood brothers and sisters. His message was crucial, for a proper relationship of love and respect can be established only if that is how human beings regard one another. To inculcate such feelings, the Prophet (peace be upon him) would preach to his followers, You are all Adam’s offspring and Adam was made of clay. And in his prayers to his Creator, he said, O Lord, all Your servants are brothers.

The Prophet (peace be upon him) would exhort his followers to live in peace with their fellow men, saying, A true believer is one with whom others feel secure, one who returns love for hatred. He used to teach the believers that anyone who would return love only when love was given belonged on a lower ethical plane. The true believer never reasons that only if people treated him well that he will treat them well in return. He is accustomed rather to doing good to those who mistreat him, and to refrain from harming those who do him injury. The Prophet (peace be upon him) himself set the example. All his recorded words and actions reveal him as a man of great gentleness, kindness, humility, good humor and excellent common sense, with a great love for all people and even for animals.

Despite his position as the leader, the Prophet (peace be upon him) never believed himself to be greater or better than other people. He never made others feel small, unwanted or embarrassed. He urged his followers to behave kindly and humbly, releasing slaves whenever possible, and giving in charity – especially to very poor people, orphans and prisoners – without any thought of reward.

He told the people that every religion has some special characteristic, that of Islam being modesty. In the absence of such a virtue, no community can have lasting peace. The Prophet s (peace be upon him) own modesty, coupled with great strength of character, is depicted in a well-known story of an old Makkan woman who hated the Prophet (peace be upon him). Every morning when the Prophet passed by her house, she would empty a basket of rubbish on his head from the upper story of her house. He never once remonstrated with her about this. One day, when the Prophet (peace be upon him) passed through this area, no rubbish fell on his head. Thinking that the old woman must be ill, he went upstairs to inquire how she was, and found her ill in bed. When she discovered that the Prophet (peace be upon him) had come to see her, she began to weep, I ill-treated you, and now you come to inquire about my health! Ultimately, she became one of his followers. What strength of character, what patience and tolerance the Prophet (peace be upon him) evinced in refusing to be provoked, preferring rather to show kindness and magnanimity to one who had wished him ill.

His was a high moral character, so that even if badly treated by others, he went on returning good for evil. People harmed him, yet he would pray for them. He would remain patient in the face of oppression and, regardless of the provocation, he would refrain from becoming incensed. In setting this example, his aim was to fashion souls that were Allah-oriented, that found Allah so great that everything else paled into insignificance.

The essence of this philosophy is expressed in one of the Prophet s (peace be upon him) sayings: Nine things the Lord has commanded me: Fear of Allah in private and in public; justness, whether in anger or in calmness; moderation in both poverty and affluence; that I should join hands with those who break away from me; and give to those who deprive me; and forgive those who wrong me; and that my silence should be meditation; and my words be remembrance of Allah; and my vision be keen observation.

His life s experience ranged from penury to prosperity, from defeat to success, yet whatever the degree of well-being or hardship, he steadfastly trod the path of moderation. At all times and right till the end, he remained a patient and grateful servant of the Almighty, bringing his message of peace and tolerance to mankind.