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Requirements Of A Good Business

When the term ‘good business’ is mentioned, people are most likely to think of the sort of business that brings handsome profit to the seller. From the buyer’s point of view, good business means getting good value for money. Islam, however, brings a sense of moral values into business, even when we speak of normal daily shopping. The Qur’an and the Prophet (peace be upon him) have laid down certain principles that must apply to business so that the two parties of a deal and the community make good returns.

Two such principles are highlighted in the following short Hadith: Hakeem ibn Hazam quotes the Prophet as saying: “The two parties to a sale continue to have a choice unless they part. If they are truthful and state things clearly, their deal is blessed. If they suppress information and lie, all blessing is removed from their deal.” (Related by Al-Bukhari).

The first principle the Prophet points out here is that both the buyer and seller should have the choice to go through with a deal or not. The choice remains open until they part. Neither should be rushed before he is fully satisfied that the deal is sound. Thus, neither is taken unaware and neither tries to trick or cheat the other.

The other principle is that both should be truthful in what they say concerning the goods they are exchanging. If the seller is aware of a defect in what he is selling, it is unlawful for him to sell it without pointing out the fact to the buyer. On the other hand, the buyer should not knowingly be giving false information in order to pay a lesser price. Both must stick to the truth. This ensures that the deal is blessed and both will benefit from it. A good example of this requirement is the case reported by Imam Abu Haneefah, who had a business selling clothes. A woman customer said to him: ‘I am not well off, and I trust you. Sell me this garment for what constitutes no loss to you.’ He said: ‘Take it for four dirhams’. That was far below the normal price. Hence the woman asked whether he was making fun of her. He told her that he was not, adding: ‘This is one of two identical garments. I sold the first for what I paid for both minus four dirhams. So four dirhams will give me my money back. Had Abu Haneefah asked for 20 dirhams, the woman would have thought she got the garment at a very good price. He would have justified the difference as compensation for the effort and time he put into the deal. But the woman asked him to give it to her at no loss to himself. Hence his answer. The deal was certainly blessed for both of them, as the Prophet mentions.

The first principle of choice is open to both parties and gives ‘parting’ as the point at which the deal is complete. Scholars differ as to whether what is meant is physical parting or differing in what they say. Those who say that it is physical maintain that if the deal is made, with both parties expressing agreement, and they go their separate ways, the deal must be honored. This does not preclude the possibility of going back on it if a defect is discovered, or if a condition is not met. The other view is that parting means that agreement is expressed by both parties. If one agrees and the other does not, the choice remains open.
– By  ADIL SALAHI

Prohibitions That Are For Your Safety

If we look at what Islam has prohibited, we will find that Islamic prohibitions are in the interests of both the individual and society as a whole.

All these prohibitions serve to safeguard the relationship between the slave and his Lord, and the relationship of the individual with himself and with his fellow human being. The following examples demonstrate this:

Islam forbids the eating of dead meat, regardless of whether it died by drowning, strangulation, shock or falling from a high place; eating blood, pork, and anything slaughtered in a name other than that of Allah; eating the flesh or drinking the milk of beasts that feed on filth and waste matter; eating the flesh of every carnivorous beast that has fangs and every bird that has talons; eating the meat of domesticated donkeys; killing animals by keeping them and throwing stones at them until they die, or detaining them without food until they die; slaughtering with teeth or nails; slaughtering one animal (for food) in front of another; or sharpening the knife in front of the animal to be slaughtered.

In the area of clothing and adornment, men have forbidden the extravagance of wearing gold. Muslims are forbidden to be naked or to expose their thighs; to leave their clothes too long (below the ankles) and trail them on the ground for the purpose of showing off, and to wear clothes that will attract attention.

Muslims are told not to eat the food that is directly in front of others or to eat from the center of the dish or platter; rather they should eat from what is directly in front of them or thereabouts because the barakah (blessing) comes in the middle of the food.

It is forbidden to drink from a broken edge of a vessel because this could cause harm, or to drink from the mouth of a vessel, or to breathe into it. It is forbidden to eat while lying on one’s stomach; to sit at a table where wine is being drunk; to leave a fire burning in one’s house when one sleeps.

Good Conduct Ensures Peace, Harmony in Society At Large

The Noble Messenger of Allah (peace be upon him) has enjoined the believers to be always good to others, to animals as well as to fellow beings, particularly to fellow believers.

His teachings of love and fraternity go a long way to ensure peace in every sphere of life. Let us see some of his teachings reported in Bukhari.

Anas Bin Malik (may Allah be pleased with him) relates that Allah’s Messenger (peace be upon him) said, “Help your brother, whether he is an oppressor or he is an oppressed one.” People asked, “Allah’s Messenger! It is all right to help him if he is oppressed, but why should we help him if he is an oppressor?” The Messenger of Allah (peace be upon him) said, “By preventing him from oppressing others.”

Abdullah Bin ‘Umar (may Allah be pleased with him) relates that Allah’s Messenger (peace be upon him) said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brings his brother out of the discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.”

Mu’awia Bin Suwaid relates: I heard Al-Bara’ Bin ‘Azib (may Allah be pleased with him) saying, “The Prophet Muhammad (peace be upon him) ordered us to do seven things and prohibited us from doing seven other things.” Then Al-Bara’ mentioned the following:-

(1) To pay a visit to the sick (enquiring about his health),
(2) To follow funeral processions,
(3) To say to a sneezer, “May Allah be merciful to you” (if he says, “Praise be to Allah”),
(4) To return the greetings,
(5) To help the oppressed,
(6) To accept invitations, and
(7) To help others to fulfill their oath.

Ibn Umar: The Most Disciplined Youth You Can Think Of

Besides being the son of Umar and one of the major jurists among the Companions, Abdullah Bin Umar was a man that we would all love to be. His life and his adherence to the Sunnah are quite exceptional. The following narrations collected in Adh-Dhahabi’s Siyar A’lam An-Nubala (4/346-373) and Ibn al-Jawzi’s Sifat As-Safwah (1/214-222) give a glimpse of Ibn Umar’s character:

1 – Life as a youth
Ibn Mas’ud said: “From the most disciplined youth of Quraish in the face of the dunya was Abdullah Bin Umar.”

Jabir Bin Abdullah said: “None of us experienced the dunya, but it affected him, except for Ibn Umar.”

Nafi’ said that Ibn Umar presented himself to fight in Uhud when he was 14 years old, and the Prophet (peace be upon him) refused to allow him. He then presented himself during the Battle of the Trench when he was 15, and he was allowed to fight.

2 – Disciplined adult
Ibn Shihab said that Ibn Umar was about to curse one of his servants, and said: “O Allah, cu-,” but he stopped without completing the word, and then said: “I don’t like to say this word.”

3 – Imitating the Prophet in everything
Zayd Bin Aslam said: “Ibn Umar would dye his beard with saffron until his clothes were colored with it. He was asked about this, and said: “I saw the Messenger of Allah (peace be upon him) dye his hair with it.”

Ayesha said: “I never saw anyone holding tighter to the original affair than Ibn Umar.”
Malik said that someone informed him: “Ibn Umar would imitate the Messenger of Allah (peace be upon him) and follow his traces and lifestyle and be very keen in this, to the point that we feared for his sanity because of his keenness in this.”

Nafi’ said: “Ibn Umar used to follow the traces of the Messenger of Allah (peace be upon him) in every place he prayed. This was to the point that there was a tree that the Prophet would sit under, and Ibn Umar would frequent this tree and water its trunk so that it wouldn’t weaken.”

Nafi’ said that Ibn Umar told him that the Messenger of Allah (peace be upon him) told him: “If only we could leave this door (of the mosque) for the women.” So, Ibn Umar never used that door until the day he died.

Hell – The Intensity Of Its Heat And The Vastness Of Its Smoke And Sparks

Allah (SWT) says:
“And those on the left hand – who will be those on the Left Hand? In fierce hot wind and boiling water. And the shadow of black smoke, [that shadow] neither cool nor [even] good“. (56:41-44)

This ayah includes all of the things that people avail themselves of in this world when it is too hot; these three things are water, air, and shade. But the ayah states that these three things will be of no help whatsoever to the people of Hell. The air of Hell is al-Sumoom, which is an intensely hot wind; its water is al-Hameem, boiling water; its shade is al-Yahmoom, which is a part of the smoke of Hell. (at-Takhweef min an-Naar, p.85)

Just as this ayah emphasizes the horrifying position of those on the Left Hand, who are the people of Hell, another ayah emphasizes the horror of Hell itself. Allah (SWT) says:

“But he whose balance [of good deeds] will be [found] light, will have his home in a [bottomless] pit. And what will explain to you what this is? [It is] a Fire blazing fiercely!” (101:8-11)

The shade referred to in the ayah “and the shadow of black smoke” (56:43) is the shade cast by the smoke of Hell. Shade usually makes one feel cool and comfortable, and people love to feel it, but this shade [in Hell] will neither be cool nor pleasant; it is the shadow of black smoke.

The Qur’an tells us that this shade is the smoke of Hell which rises above the Fire:
“Depart you to a shadow [of smoke ascending] in three columns, [which yields] no shade of coolness and is of no use against the Fierce Blaze”. Indeed! It [Hell] throws about sparks [huge] as forts, as if there were [a string of] yellow camels [marching swiftly].” (77:30-33)

This ayah states that the smoke that rises from Hell is so great that it is divided into three columns. It gives shade, but it is not cooling and it offers no protection from the Raging Fire. The sparks that fly from this Fire are like huge castles, and they are likened to yellow or black camels.

Allah (SWT) explained how strong this Fire is, and how it affects the tormented:
“Soon I will cast him into Hellfire. And what will explain to you exactly what Hellfire is? Naught does it permit to endure, and naught does it leave alone! Darkening and changing the color of man!” (74:26-29)

The Fire consumes all, destroying everything and leaving nothing untouched. It burns skin, reaching the bone, melting the contents of the stomach, and exposing what is innermost.

The Prophet (saw) told us: “Fire as we know it is one-seventieth part of the Fire of Hell.” Someone said, “O Messenger of Allah (saw), it is enough as it is!” He said, “It [the fire of Hell] is as if sixty-nine equal portions were added to the fire as we know it.” (al-Bukhaari)

This Fire never dies down, no matter how much time passes:
“So taste you [the results of your evil actions]; no increase shall We give you, except in torment“. (78:30)
“…whenever it abates, We shall increase for them the fierceness of the Fire“. (17:97)

The disbelievers will not taste the luxury of respite, and the torment will not be lessened for them no matter how long it lasts:
“Their torment shall not be lightened nor shall they be helped“. (2:86)

The Fire is rekindled every day as is stated in the hadith reported by Muslim from ‘Amr ibn ‘Absah (ra) who said:
“The Prophet (saw) said, “Pray salaat as-subh (the early morning prayer) then stop praying when the sun is rising until it is fully up, for it rises between the horns of Shaytaan and the disbelievers prostrate to the sun at that time. Then pray, for the prayer is witnessed (by the angels) until the shadow becomes the length of a lance. Then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray..”

al-Bukhaari and Muslim report from Abu Hurayrah (ra) that the Prophet said, “When it becomes very hot, wait until it cools down to pray because the intense heat is a breeze from Hell“.

The Fire of Hell will be further refueled on the Day of Resurrection when it receives its inhabitants:

“And when Hellfire shall be kindled to a fierce blaze, and when Paradise shall be brought near“. (81:12-13)

Fortune And Misfortune

The Holy Qur’an says: So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers. If a wound (or killing) has touched you, be assured a similar wound (and killing) has touched others (disbelievers). And so are the days (good and not so good), that We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zalimun (polytheists and wrongdoers) – 3: 139-140.

Believers must not lose heart, nor should they allow grief to overtake them because of what may happen. Eventually, if they remain steadfast they will gain the upper hand because they have faith. Believers submit themselves only to God, while others are worshiping false deities and worldly desires.

The above verses make it plain to the believers that they are indeed on the path of truth. The verses tell the believers that they follow a way of life established by God while the methods followed by other groups have been devised by His creatures.

Moreover, their role is noble, because they have been selected for a position of trust, to convey God’s guidance to all mankind. Other people are unaware of this guidance and have gone astray. Their place on earth is righteous, and it is the righteous that will inherit the earth. Therefore, believers have to demonstrate the strength of their faith by not losing hearts and not grieving. The rules determined by God make it possible that they may score a victory or suffer a defeat, but in due course, after enduring the test and striving for God’s cause, will be in their favor.

“If a wound (or killing) has touched you, be assured a similar wound (and killing) has touched others (disbelievers).”

The misfortune which is said to have befallen the Muslims and the fact that a similar one befell those who reject the truth may be a reference to the Battle of Badr, in which the idolaters suffered a heavy defeat.

On the other hand, it may be a reference to the Battle of Uhud, in which the Muslims were initially close to victory but later came close to defeat. What the Muslims suffered was a fair reward for their disagreement and disobedience. Moreover, it represents an aspect of how the rules of nature established by God never fail. The disagreement among the rearguard of the Muslim army was the result of their greed. In any campaign of struggle, God grants victory to those who strive for His cause, without regard for the petty gains of this world. Another rule of nature that is seen in full operation is the dealing out of fortune and misfortune among people according to their actions and intentions.

In this way, true believers are distinguished from hypocrites. Mistakes are identified and the way ahead becomes very clear.

When hardship is followed by prosperity and the latter is followed by another hardship, people’s true characters emerge. They reveal how clear their vision is, how much they panic, and how patient in adversity they can be, as well as how great their trust in God is and how submissive to His will they are.

Thus true believers are distinguished from those who are hypocrites. Their true intentions are apparent to all. The believers who submit themselves to God are strengthened by the fact that those who do not truly submit to God are identified and excluded. God knows all secrets and He is aware of those who are true believers and those who are not. But the alternation of days of fortune and misfortune does not merely reveal secrets; it also translates faith into action and compels hypocrisy to express itself in practical measures. Hence, it is an action that merits reward.

God does not hold people to account for what He knows of their position, but He counts their actions for or against them. The cycle of hardship and prosperity is an accurate criterion. Prosperity is as good a test as hardship. Some people may withstand hardship but become complacent when they are tested with ease and prosperity. A true believer is one who remains steadfast in adversity and is not lured away by prosperity. He knows that whatever befalls him – good or evil – happens only with God’s permission.

In the process of molding the Muslim community and preparing it for the role of leadership of humankind, God tests it with hardship after prosperity and with a bitter defeat after a spectacular victory. Both happen according to the laws of nature which never fail. That is because God wants true believers to learn what brings them victory and what causes defeat. Thus, they become more obedient to God and reliant on Him. Through the cycle of fortune and misfortune, they become aware of the true nature of the Islamic way of life and what is required to implement it.

Importance Of Zakah

Zakah (alms) is one of the five pillars of Islam. Its importance can be realized from the fact that in 82 verses of the Qur’an Zakah is associated with prayer (Salah), such as :
Establish regular prayer and give Zakah, and obey Allah and his messenger. Quran (33:33)

If social justice and compassion to fellow humans who are disadvantaged is one of the central themes in the message of Allah to humanity,

Then it is no wonder that Zakah, like prayer and fasting, was also enjoined upon the people of the past messengers:
And we made them ( descendants of Abraham ) leaders, guiding by our command, and we sent them inspiration to do good deeds, to establish regular prayers, and to practice Zakah; and they constantly served us. Quran (21:73)

The Benefits 0f Giving  Zakah
1.. It Purifies Your Wealth As Allah Ta’ala Says in The Qur’an:
Take alms from their wealth in order to purify them and sanctify them with it and pray for them. Quran (9:103)

2.. It keeps one away from sin and saves the giver from the moral ill arising from the love and greed of wealth.

3.. Through Zakah, the poor are cared for, these include widows, orphans, the disabled, the needy, and the destitute.

Zakah is the right of the poor. Zakah is not considered a favor that is given to the poor by the rich. It is the right of the poor to the wealth of the rich. Allah says:
..(In their) wealth there is a known share for the beggars and the destitute. Quran (70:24-25)

Zakah, therefore, is unlike charity which is given to the needy voluntarily. Withholding Zakah is considered to deprive the poor of their due share. Thus one who pays Zakah actually ” Purifies ” his wealth by separating from it the portion that belongs to the poor.