FALLING ECONOMY QUESTION

Assaamualaikmum. It seems that this whole Russia Ukraine war is some type of mechanism used to kill the economists of the world.
With a falling economy and a recession in sight what does Mufti Saheb suggest people invest in to be able to withstand such a recession?

ASSALAMU ALAIKUM
27 Zul Qa’dh 1443 – 28 June 2022

The only safe investment nowadays is gold coins.

Keep the focus on Allah Ta’ala. Make dua for aafiyat.

Was-salaam

A.S.Desai

Mujlisul Ulama of S.A.

this is from the majlis vol 21 number 10 January 2013

Brother in the prevailing circumstances the best investment is gold coins. People who had purchased krugerrands five years ago have earned more than 100% profit when they sold their coins. Coins purchased a couple of years ago for R6000 are worth more than R15,000 today. Gold coins are a clean and fully Shar’i compliant investment.
But on-line gold dealing is not permissible. No other investment pays such huge dividends as gold coins.

from majlis vol 24 number 5 august 2017

ISLAMIC BANKING?
Do not be deceived by the creature called ‘islamic banking’. There is no halaal Islamic banking anywhere in the world. All so-called ‘islamic’ banks are Riba banks halaalized by liberal molvis and sheikhs – scholars for dollars. They dub their riba and baatil transactions with fancy Islamic terminology to dupe the ignorant public. They are in the same category as these evil carrion halaalizing outfits.
Those who have surplus cash, should invest in gold coins to offset the effects of erosion by inflation.

DOES MARRIAGE INCREASE ONE’S RIZQ (SUSTENANCE)?

Question

A person complained to Rasulullah (sallallahu ‘alayhi wa sallam) that he is suffering from poverty. Nabi (sallallahu ‘alayhi wa sallam) advised him to get married.

Is this authentic?

Answer

Hafiz Khatib Al Baghdadi (rahimahullah) has recorded this incident in his Tarikh with a very weak chain.

(Tarikh Baghdad, vol. 2 pg. 233/234. Mizanul I’tidal, vol. 2 pg. 148 – 3116-)

However, there are numerous verses of The Holy Quran and Hadiths which prove that nikah does increase sustenance, among them are the following:

1) Allah Ta’ala Mentions:

“Get the unmarried ones among you married, as well as the righteous slave men and slave women. If they are poor, Allah will make them independent by his grace”

(Surah Nur, verse: 32)

Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) under the commentary of this verse would say:

“Allah Ta’ala commanded and encouraged them to get married, and he promised them wealth”

Similar statements have also been reported from Sayyiduna Abu Bakr As Siddiq and Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu ‘anhuma)

(Refer: Tafsir Ibn Abi Hatim, Tafsir Ibn Kathir and Ad Durrul Manthur, Surah Nur, verse 32)

2) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) said:

“There are three types of people whom it is a right upon Allah to help and assist, The Mujahid in the path of Allah, The Mukatab [a slave paying for his freedom] who intends to pay and the one who makes nikah intending chastity”

(Sunan Tirmidhi, Hadith: 1655, Sunan Ibn Majah, Hadith: 2518 – Declared sound (hasan) by Imam Tirmidhi and authentic (sahih) by Imam Ibn Hibban; Al Ihsan, Hadith: 4030)

3) Sayyiduna ‘Abdullah Ibn ‘Abbas (radiyallahu ‘anhuma) reports that (Nabi (sallallahu ‘alayhi wa sallam) said:

“Seek for sustenance in nikah”

(Daylami with a weak chain. Refer: Al Maqasidul Hasanah, pg. 82, Hadith: 162)

4) Sayyiduna ‘Umar (radiyallahu ‘anhu) said: “I have not seen anything more [strange] than a man who does not seek surplus through nikah when Allah has said, “If they are poor, Allah will make them independent by his grace.”

(Musannaf ‘Abdur Razzaq: 10393)

5) Nabi (sallallahu ‘alayhi wa sallam) said:

“Marry women, for verily they will bring wealth” [through the blessing of nikah]

(Musannaf Ibn Abi Shaybah, Hadith: 16161, mursalan- مرسلا- , with a reliable chain)

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

Checked by: Moulana Haroon Abasoomar

Sacrifice Leads to Growth

One study deduced that “$100 in giving stimulated more than $1,800 in increased GDP”.
They questioned: “How can this be? Is it a statistical anomaly—or even a metaphysical phenomenon?”
In response the Muslims say that Allah, the one who created the universal laws, created this ‘effect’ for a person who gives in charity (which is the ’cause’).
He clearly states this when He says:
يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ ۗ
“Allah will destroy Riba (usury) and will give increase for charity”
by Mohammed Burhan Uddin

In the previous article, we deepened our understanding of this Qur’anic character of sacrifice by understanding the correlation between sacrifice and the amount of reward one can get. We also related this trait to an experience of a contemporary, Tony Robbins, to ignite some inspiration. The fourth and final article of this series helps us to be motivated, and in turn embark on this journey of developing the characteristic within us.

In general, strong moral values lead to long term and robust economic, social, and political prosperity. Unfortunately, many of us succumb to our desires, seeking the short term gains, thereby compromising our moral values.

We have seen how this dīn (religion of Islam) guides and equips us to attain our utmost potential, which requires us to be the most beneficial to our community and humanity at large. It beautifully and smoothly develops us to achieve our optimal level in a way where members of society around us gain the maximum benefit from our efforts. Our religion’s principles intertwine and strike a balance between personal and collective benefits. Through this series, we have gained some insights into how the Qur’an and Sunnah elegantly and wisely provide a system that consists of the most beneficial aspects of individualism, capitalism, and collectivism fused into one perfect, divine, and robust model. Thus, if practiced correctly, it will lead to fast prosperity on all levels. In fact, this was experienced in the past. For example, when ʿUmar b. ʿAbd al-ʿAzīz was the leader of the Muslims, he corrected societal corruption through the principles of the dīn. This was to the extent that they could not find people who would accept their zakāh (obligatory charity).[1] This occurred due to the reforms he made, which caused people – by the will of Allah – to become so prosperous through the barakah (blessings) of implementing such a system. It is a robust and wise system, the knowledge of which has been gifted to us via revelation (the Qur’an and Sunnah) from the One who created all the causes and effects.

Economic Benefits
By collectively developing this Qur’anic quality and establishing it as part of our culture, we can improve the economic conditions of society, which can lead to the increase of gross domestic product (GDP)[2]as well. How so? The individuals who have their needs fulfilled by the sacrifice of another—whether that be through handing over some cash, providing them with some food supplies, or even a blanket—can become more effective economic agents[3], thus assets to the economy. This positive impact on the economy does not have to be limited in the form of these individuals spending their wealth to consume products which increase the profits of businesses, instigating job creation and so on. Rather, the positive impact on the economy could also be in the form of him making duʿā’ (invoking Allah alone) to bless the one who fulfilled his needs. This duʿā’ has a high chance of being accepted. It results, by the permission of Allah, in the giver becoming wealthier, by which they can then increase their giving. They repeatedly give to the needy people as this is who they are, they live up to this Qur’anic character of preferring others over themselves. In the long run, a community of people living up to this Qur’anic character leads to an abundance of wealth bestowed upon them by the Owner of all treasures, Allah. This is due to their repeated charitable acts towards the needy, even though they may themselves be needy. Thus, this naturally translates into much gains in GDP eventually.

Furthermore, after the needy people have their needs met, they can feel motivated and find the strength to maximise their energy and time in finding a source of income (i.e. seek financial stability or independence). They are motivated to take such action since they have felt the hardship and pain of poverty and so naturally would try their utmost to come out of such a state. Through this determination they can hopefully establish a source of income. Whether it is through finding a new job or selling something, they can then gradually also become more valuable as economic agents through their spending and output. When society heads in this direction collectively, that is, of enacting the Qur’anic quality of sacrificing their own benefit for the benefit of others, momentum is generated, which in turn can significantly increase the country’s GDP. The viability of this process is evident, as there are numerous accounts of billionaires who grew up poor, living a tough life, before they became successful in wordly terms. As a result, they transformed into highly valuable economic agents through job creation, innovation and so on, in turn, boosting the GDP. A few examples of such billionaires include: Oprah Winfrey who was ‘born into poverty’; steel tycoon Lakshmi Mittal who was also said to be born into a poor family; and Francois Pinault who quit high school after he was bullied for being poor.[4] What we realise from such realities is that we don’t only fulfil our moral duties when we sacrifice our own interests to help the needy. But it could be that one needy individual we help can unlock their potential to make thousands of lives better. By fulfilling the needs of this person, we can help keep them in a healthy mental and physical state, and in turn, buy them time even if it’s only for the short run. This gives them the ability and opportunity to make their dreams a reality. Of course, them succeeding, such as becoming an entrepreneur for example, can drastically improve the economic conditions and make life better for many. This can be in the form of job creation or providing new services and solutions people have been seeking for a long time.

To further understand this relationship between the Qur’anic quality of sacrifice to help others and how it ultimately leads to an increase in GDP, we will analyse some remarkable findings published in the Entrepreneur magazine. Based on data from the Social Capital Community Benchmark Survey (S.C.C.B.S), one of these findings show that a person, by giving in charity, actually becomes richer[5]. They presented a case where there were two families who were identical in terms of their ‘size, age, race, education, religion, and politics. The only difference is that this year the first family gives away $100 more than the second.’ Based on their ‘analysis of the S.C.C.B.S. survey, the first family will, on average, earn $375 more as a result of its generosity.’ The other finding they present is how a person giving in charity will actually bring about an increase in the country’s GDP. Based on ‘Data from the Statistical Abstract of the United States and the Center on Philanthropy at Indiana University’ they have deduced that ‘$100 in giving stimulated more than $1,800 in increased G.D.P. This rate of social return shows that economic-multiplier effects are not limited to private investment.’ They then question ‘How can this be? Is it a statistical anomaly—or even a metaphysical phenomenon?’ In response to such a reaction, the Muslims believe Allah, the one who created the universal laws, created this ‘effect’ for a person who gives in charity (which is the ’cause’). He clearly states this when He says:

يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ ۗ…[6]

Allah will destroy Riba (usury) and will give increase for Sadaqāt (deeds of charity, alms, etc.)…’

One of the notable scholars of Tafsīr (interpretation of the Qur’an), Ibn Kathīr, explained the section of this verse ‘And will give increase for Sadaqāt (deeds of charity, alms, etc.)’. He said it ‘means, Allah makes charity grow, or He increases it.’[7] To explain this further, Ibn Kathīr presented the following narration:

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُنِيرٍ، سَمِعَ أَبَا النَّضْرِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ ـ هُوَ ابْنُ عَبْدِ اللَّهِ بْنِ دِينَارٍ ـ عَنْ أَبِيهِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” مَنْ تَصَدَّقَ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ ـ وَلاَ يَقْبَلُ اللَّهُ إِلاَّ الطَّيِّبَ ـ وَإِنَّ اللَّهَ يَتَقَبَّلُهَا بِيَمِينِهِ، ثُمَّ يُرَبِّيهَا لِصَاحِبِهِ كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ حَتَّى تَكُونَ مِثْلَ الْجَبَلِ “. تَابَعَهُ سُلَيْمَانُ عَنِ ابْنِ دِينَارٍ. وَقَالَ وَرْقَاءُ عَنِ ابْنِ دِينَارٍ، عَنْ سَعِيدِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم. وَرَوَاهُ مُسْلِمُ بْنُ أَبِي مَرْيَمَ وَزَيْدُ بْنُ أَسْلَمَ وَسُهَيْلٌ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم.

Narrated Abu Huraira:

Allah’s Messenger (ﷺ) said, “If one give in charity what equals one date-fruit from the honestly earned money—and Allah accepts only the honestly earned money—Allah takes it in His right (hand) and then enlarges its reward for that person (who has given it), as anyone of you brings up his baby horse, so much so that it becomes as big as a mountain.”[8]

Other benefits
A report by the Charity Commission for England & Wales pointed out the benefit for those who enacted this Qur’anic character of sacrifice by preferring to giving time to helping others, rather than serving their own interests. In relation to members of the public who volunteer for charity organisations, they highlight:

‘those who give their time and, in turn, derive value linked to the services they deliver but often also in terms of the social bonds they form or the catharsis[9] offered.’

By incorporating a lifestyle of volunteering with impactful organisations to help the Ummah and humanity at large, one escapes the chains of individualism. This can clearly be understood when acknowledging the Charity Commission statement that

‘charitable activities build social capital in the form of increased trust and cooperation, and promote social inclusion, potentially bringing divided communities together.’[10]

Such activities steer people away from suicide which individualism begets. As quoted in the first article of this series, Sociologist Emile Durkheim concluded in his text Suicide: a Study in Sociology:

“…the more socially integrated and connected a person is, the less likely he or she is to commit suicide. As social integration decreases, people are more likely to commit suicide.”[11]

There are also other gains for the giver, that is, the one who sacrificed to help others for the sake of Allah when they were in need themselves. They can experience great benefit through feelings of deep satisfaction and happiness. This strong positive state of mind leads to them being more focused and productive in whatever they do. It also positively influences the people around them, thereby creating a new altruistic culture. In the grand scheme of things, it adds to civilisation and thereby significantly improves the country’s economic conditions. Furthermore, this innate character shines through them and as a result, they earn the love and respect of the people due to earning the love of Allah with these sacrifices. This is in fact the sunnah (way) of Allah, and it can be understood from the following report of Abū Hurayrah:

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْدًا دَعَا جِبْرِيلَ فَقَالَ إِنِّي أُحِبُّ فُلَانًا فَأَحِبَّهُ قَالَ فَيُحِبُّهُ جِبْرِيلُ ثُمَّ يُنَادِي فِي السَّمَاءِ فَيَقُولُ إِنَّ اللَّهَ يُحِبُّ فُلَانًا فَأَحِبُّوهُ فَيُحِبُّهُ أَهْلُ السَّمَاءِ قَالَ ثُمَّ يُوضَعُ لَهُ الْقَبُولُ فِي الْأَرْضِ

“The Messenger of Allah ﷺ said, ‘When Allah loves a servant, He calls Jibrīl (Gabriel) and says: “Verily, I love this person so you should love him.’ Then Jibrīl (Gabriel) loves him and makes an announcement in the heavens, saying: “Allah loves this person and you should love him.” Thus, the dwellers of the Heavens love him and he is honoured on the Earth.’”[12]

Having mentioned all these benefits that result from the Qur’anic character of sacrifice, it is important to mention here that a person usually derives the maximum benefit/reward in this world and the Hereafter when they sacrifice sincerely or give sadaqah (charity) for the sake of Allah alone. This means they are not after a worldly reward or appreciation from the recipient, but instead, are after the approval of Allah. We are inspired with such a mindset when He says:

وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا ﴿٨﴾ إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا

‘And they give food, in spite of their love for it (or for the love of Him), to Miskin (poor), the orphan, and the captive; (Saying): “We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you.’[13]

Conclusion:
In conclusion, we should start inculcating within us the Qur’anic character trait of “preferring others over themselves even though they are in need”. This can be achieved by first adopting the practice of spending from our surplus wealth, that is, the funds which go beyond the needs of both ourselves and our dependents (such as family members). Or we can start by preferring others over ourselves in the terrain of ‘wants’ before ‘needs’. We may adopt this initial course of action to make it easy for us to tread this path of development. By way of example, we may be sitting to eat together with family members, with only one piece of barbecue chicken wing being left. This type of wing might be our favourite, but we know a family member sitting with us who also considers this type of chicken to be a delicacy. In moments like these, we should resist the wishes of our nafs and let the family member enjoy the last piece instead. We enact this sacrifice, seeking to reach loftier ranks in the sight of Allah like the Prophets (peace be upon them) and the Sahābah. Thereafter, we are encouraged to build up on this characteristic. We strengthen it, even reaching the state where we may happen to need something but do not have the required item. We are in a state of struggle, hardship and pain. Soon after, we acquire the item through which we can now satisfy our needs. But before fulfilling our wishes, we then pass this item to someone else we happen to come across, who is also in dire need of it, thereby giving preference to others, despite needing it ourselves. By doing so, we develop this Qur’anic quality of sacrifice.

In treading this path of self development, we can spark a wave of moral revival in our communities, as well as re-connecting with our Ummah and humanity at large. This nurturing develops within us the deep care and concern for others, while also ridding ourselves from the selfishness that individualism steers us towards. Practicing this Qur’anic quality of sacrifice blossoms into various kinds of moral goodness, and can inspire others to practice such an admirable virtue. This generates a domino effect, and allows us to escape the clutches of individualism by mitigating loneliness and other negative, low feelings that it brings. Eventually, it steers people away from suicidal thoughts or deters them from actually committing suicide.

Finally, by working collectively to revive this Qur’anic quality of sacrifice, it can be a stepping stone to achieve our ultimate objective of being from the most beloved to Allah and the people closest to Him. We can be from amongst the Ṣiddiqīn and enter Jannah’s ultimate realm of al-Firdaws al-Aʿlā (the highest of levels in Paradise) for eternity.

Source: Islam21c

Notes:

[1] ʿAlī Muhammad al-Ṣallābī, ʿUmar ibn ʿAbd al-ʿAzīz:

[2] the total value of goods produced and services provided in a country during one year. [Oxford Languages]

[3] A person, company, or organization that has an influence on the economy by producing, buying, or selling [Cambridge Dictionary].

[4] https://www.businessinsider.com/billionaires-who-were-once-poor-2014-12?r=US&IR=T#steel-tycoon-lakshmi-mittal-came-from-modest-beginnings-in-india-10

[5] https://www.entrepreneur.com/article/185662

[6] Al-Qur’an, 2:276

[7] Ibn Kathīr, 2:276

[8] Ṣaḥīḥ al-Bukhārī 1410

[9] the process of releasing, and thereby providing relief from, strong or repressed emotions. [Oxford Languages]

[10] The Value of the Charity sector, p10,

[11] https://www.thoughtco.com/study-of-suicide-by-emile-durkheim-3026758

[12] Ṣaḥīḥ al-Bukhārī, 3037, Ṣaḥīḥ Muslim, 2637.

[13] Al-Qur’an, 76:8-9

7 Steps to Becoming Debt-Free

Many people, at some point in their lives end up in financial debt. Nobody likes it, but it just happens. Taking loans is perfectly permissible in Islam, as long as it doesn’t entail riba (usury) and it isn’t for a purpose that is against Islam.

Hereunder are seven ways to remove the noose of debt from our necks.

Du’as for the Fulfillment of Debts

1) Sayyidah ‘Aaishah (radiyallahu’anha) says: “Rasulullah (sallallahu ’alayhi wasallam) would seek refuge from debts at the end of his Salah (i.e, before the salam). When he was asked about why he did it so frequently, Rasulullah (sallallahu’alayhi wasallam) said:

“When a man falls in to debt, he speaks lies and breaches his promises.”

(Sahih Bukhari, Hadith: 832 and 2397)

The words of that du’a are:

اللّٰهُمَّ إني أعُوذُ بِكَ مِنَ المأْثَمِ وَالمَغْرَم

Allahumma inni a’udhu bika minal ma-thami wal maghram

O Allah! I seek your protection from sin and debts.

Note: If one cannot recite this before the salam, one could recite it after the salam with the hope that Allah Ta’ala accepts it.

2) Rasulullah (sallallahu ‘alayhi wasallam) taught the following du’a to Sayyiduna Mu’ad ibn Jabal (radiyallahu’anhu) for removal of debts:

اللَّهُمَّ مَالِكَ الْمُلْكِ، تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ، وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ، وَتُعِزُّ مَنْ تَشَاءُ، وَتُذِلُّ مَنْ تَشَاءُ، بِيَدِكَ الْخَيْرُ، إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، رَحْمان الدُّنْيَا وَالْآخِرَةِ تُعْطِيهمَا مَنْ تَشَاءُ، وَتَمْنَعُ مِنْهُمَا مَنْ تَشَاءُ، ارْحَمْنِي رَحْمَةً تُغْنِينِي بِهَا عَنْ رَحْمَةِ مَنْ سِوَاكَ

Allahumma Malikal Mulk, Tu-til mulka man tasha u watanzi’ul mulka mimman tasha u, wa tu’izzu man tasha u, watudhillu man tasha u, biyadikal khayru innaka ‘ala kulli shay in Qadir Rahmanad Dunya wal Akhirati tu’tihima man tasha u wa tamna’u minhuma man tasha u irhamni rahmatan  tughni ni biha ‘an Rahmati man siwak

Translation: O Allah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will. You grant honour to whom You will and disgrace whom You will. In Your Hand is all good. Verily, You are able to do all things. [O] Most Merciful of this world and the Hereafter, You grant them to whomsoever You wish and You deprive whomsoever You wish. Shower upon me such mercy, which will make me independent from the mercy of those besides You.’

Rasulullah (sallallahu ‘alayhi wasallam) said to Sayyiduna Mu’adh (radiyallahu’anhu):

“If you recite this du’a, your debts will be cleared even if they equal to mount Uhud.”

 (Al Mu’jamus saghir; see Majma’uz Zawa’id vol.10 pg.186).

Hafiz Haythami (rahimahullah) has classified its narrators as reliable and ‘Allamah Mundhiri (rahimahullah) has declared the chain as good. (Majma’uz Zawa’id vol.10 pg.186 and Targhib, vol.2 pg.614)

In another narration, Rasulullah (sallallahu ’alayhi wasallam) is reported to have taught a similar du’a to Sayyiduna Abu Bakr (radiyallahu’anhu). (Mustadrak Hakim, vol.1 pg.515) In a narration of Ibn Abi Shaybah, ‘Abdullah ibn Sabit says: Rasulullah (sallallahu ’alayhi wasallam) would himself recite these words and give it great importance. (see Shaykh ‘Awwamah’s footnote on Majalis of Ibn Nasirud Din, pg.201)

The words are:

اللّٰهُمَّ فارِجَ الهَمِّ كاشِفَ الغَمِّ مُجِيْبَ دَعْوَةِ المُضْطَرِّين،رَحْمٰنَالدنياوَالآخِرَةورَحيمَهُما،اِرْحَمْنِي اليَومَرَحْمَةً وَاسعَةًتُغْنِيْنِيْبِهاعَنْرَحْمَةِمَنْسِوَاكْ

Allahumma Farijal hammi Kashifal ghammi Mujiba da’watil Mudtarrin, Rahmanad Dunya wal Akhirati wa Rahimahuma irhamnil yawma Rahmatan wasi’atan tughnini biha ‘ar Rahmati man siwak

3) Sayyiduna ‘Ali (radiyallahu’anu) said that Rasulullah (sallallahu ‘alayhi wasallam) prescribed the following du’a for the settling of debts:

اللهُمَّاكْفِنِيبِحَلالِكَعَنْحَرامكْ،وَأَغْنِنيبِفَضْلِكَعَمَّنْسِواك

‘Allahummak fini bi halalika an haramik  wa aghnini bi fadhlika amman siwak.’

Translation: O Allah! Let the Halal things you provide suffice me from haram, and by Your Grace, keep me independent from all besides You.

(Sunan Tirmidhi – Imam Tirmidhi rahimahullah has classified this narration as hasan (sound) – Hadith 3563.)

4) In a narration of Sunan Abi Dawud, Sayyiduna Abu Sa’id (radiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alayhi wasallam) taught an Ansari Sahabi the following du’a for the repayment of his overwhelming debts:

اللهُمَّإنّيأَعُوذُبِكَمِنَالهَمِّوالْحَزَن،وأعوذبكمِنَالْعَجزِوَالكَسل،وأعوذبكمنالجُبْنِوالبُخْل،وأعوذبكمِنْغَلَبَةِالدَّينوَقَهْرِالرجال

Allahumma inni a’udhu bika minal hammi wal hazan, wa a’udhu bika minal ‘ajzi wal kasl, wa a’udhu bika minal jubni wa bukhl, wa a’udhu bika min ghalabatid dayn wa qahrir rijal.

Translation: O Allah! I seek refuge in You from worries and difficulty, and I seek refuge in You from inability and laziness, and I seek refuge in You from cowardice and miserliness, and I seek refuge in You from the dominance of debt and being subjected to man.

Note: This du’a should be recited morning and evening.

(Abu Dawud, Hadith 1550)

5) Recite abundantly:

لا حول ولا قوة إلا بالله

La Hawla wala quwwata illa billah

(Sunan Tirmidhi and Mustadrak Hakim, see Targhib, vol.2 pgs. 444 and 617)

Repentance

6) Abundant Istighfar (seeking forgiveness) is also a potent way to remove financial and other worries. (surah Nuh, Ayah: 10-11)

Rasulullah (sallallahu’alayhi wasallam) has said: “Whoever steadily recites istighfar (like the words: Astaghfirullah) will find Allah creating ease for him from every difficulty and relief from every worry and Allah will provide sustenance for him from where he cannot fathom”

(Sunan Abi Dawud, Hadith: 1513. Imam Hakim has declared this narration as sahih-authentic- see Targhib, vol.2, pg.617)

Intention

7)     Most important is one’s intention to repay the debt. The Hadith promises Allah’s help for those who sincerely want to settle their debts. (Sahih Bukhari, Hadith: 2387, also see Targhib, vol.2 pg.598)

May Allah Ta’ala keep us all debt free. Amin.

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MUSLIM SINNERS ENJOYING LIFE AND PIOUS MUSLIMS IN DIFFICULT CONDITIONS. WHY?

Q. I see many Muslims who flagrantly sin are enjoying life. They have wealth and appear to be happy. On the other hand, I see many pious Muslims in difficult conditions. They follow the Sunnah yet they are struggling. What explanation is there for this?


A. The prosperous life of flagrant sinners is called Istidraaj. That is, Allah Ta’ala is giving them line to run along. Suddenly the line will run out and they will be overtaken by punishment. Never be misled by the prosperous life of sinners and kuffaar. Allah Ta’ala will severely apprehend them. Rasulullah (Sallallahu alayhi wasallam) said: “The dunya is a prison for the Mu’min and a jannat for the kaafir.” The difficulties experienced by the pious cleanse them, bring them closer to Allah Ta’ala and treasures are stored for them in Jannat. This life is short and full of struggle and trials. In the Qur’aan Majeed, Allah Ta’ala says that one should not cast longing eyes at the worldly prosperity and glitter of those who are doomed for destruction in the Aakhirat.

A WOMAN’S KUFR DEMANDS

Trading her Imaan for the crumbs of the dunya, an estranged wife tendered the following proposal to her husband for terminating the marriage: (Our comments in bold in brackets) “I would like to inform you that I have sought legal advice and I am fully aware of what my legal rights are, so we have one of two options: We can legally divorce amicably or alternatively, we can take the matter to court. I would like to divorce amicably, but should you decide to take the route of the latter option, I have been informed that in terms of section 7 (3) of the Divorce Act, estates are to be divided in terms of the financial situations of the parties. (Taking the matter to the kuffaar court and seeking the kufr benefits of the kufr acts of law are haraam.) I was a homemaker for 17 y e a r s ( B e i n g a ‘homemaker’ was your Waajib obligation as demanded by the sacred Nikah contract. You had not bestowed any favour whatsoever to your husband by being a ‘homemaker’. You had only favoured yourself.) I have been left with nothing. (A person will have only whatever Allah Ta’ala has predestined for him/her. Your inordinate greed for haraam money and enlisting the kuffaar court to extort haraam from your husband is the evidence for the kufr in your heart.) You are a CA which shows the court that you CAN AFFORD maintenance. (After Talaaq, the man is responsible for your maintenance during the Iddat period if you are in the marital home. He will be responsible for the maintenance of his children in terms of the Shariah, not according to the exploitive decree of the kuffaar court.) However, regardless of what is going on between the two of us, I would like to maintain a level of respect because we share three children together. (There can be no level of ‘respect’ when you are pursuing the path of exploitation and extortion with the aid of the kuffaar court.) Please agree to the following proposal: 1. Please stop all communication through the children, please contact me timeously and directly through email or WhatsApp in future. It is affecting the children negatively and if you continue to do so, I will take the matter to children’s court. (You have absolutely no right to prevent the father from having communication with his children. If you are not an immoral woman, then while you will have the right of custody over the minor children, their father will remain the Guardian. You have no right to make any decisions regarding the children without the approval of the father. You are only the custodian, not the guardian. You have no right to dictate your stupid, haraam conditions.) 2. In terms of maintenance for the children, I would like R7500 per child per month, this is exclusive of school fees and medical aid, but inclusive of water, lights, rent, fuel, groceries, clothing, medical bills, entertainment, etc. (You cannot decide the maintenance amount. You are an exploiter, an extortionist and a contemptible gold-digger. An independent assessment must be made by responsible persons to decide what are the basic needs of the children. Maintenance will then be determined according to the Shariah not according to your lust, fulfilment of which you are seeking via the kuffaar court. Furthermore, if the father is averse to his children attending these immoral secular schools, you may not send them to their moral destruction, and you may not claim that he pays such haraam fees. It is the father’s right to decide on the expenses and the avenues of expenditure. You do not have such rights.) 3. Rehabilitation maintenance for myself, an amount of R5000 per month for two years. 4. A vehicle to transport the children, preferably the Audi, because that is the car I was using when we were living together. (If you are a drug addict, then get yourself rehabilitated at your own expense. Your ex-husband is not responsible for any type of rehabilitation expenses. Furthermore, he is responsible for expenses only for the Iddat period. Thereafter your male relatives have to maintain you, or if you are a lewd street woman, then go work and earn. Your demand for a vehicle is ludicrous. Your ex-husband’s stupidity of having provided you with a vehicle is now rebounding on him. Since he had aided you in sin by having provided you with a haraam car, he has now to suffer your haraam demand.) Please lemme know of your decision by Tuesday, 23rd February 2021 by no later than 1pm. If I have not received an answer by then. I will be left with no choice but to take the matter further. (Yes you are free to carve your pathway straight to Jahannam). Many women are purchasing kufr and ruining their Aakhirat for the sake of worldly carrion by enlisting the aid of the kuffaar courts to extort haraam money from their ex-husbands. This naseehat is only for such women who do have Imaan, but due to ignorance and misadvised by morons, they take the route of the kuffaar court to suck haraam money from their ex-husbands. Women who believe that they have Imaan should understand that according to the Shariah, the position is as follows: (1) The ex-wife is entitled to maintenance only for the Iddat period. Thereafter she ceases being the responsibility of her exhusband. (2) She is the custodian of the minor children. When a boy reaches 8 years, custody is transferred to the father, and when a girl is close to buloogh, the mother’s right of custody ends. (3) The father remains the Guardian. The mother has no right of making decisions for the children without the approval of the father. (4) The father has visitation rights at all times. A neutral venue should be arranged where he may visit his children. (5) It is the obligation of the father to maintain his children. The expenses (Continued on page 8) for the basic needs are his obligation although it is understood that he will spend more on his children within his means. But the mother may not demand money for expenditure for such activities which according to the Shariah are not permissible. (6) If the mother refuses to relinquish custody when her right has terminated, then the father will have the right to withhold maintenance from the children. The above is a brief summary of rights and obligations when a separation takes place. However, if the father is unfit or immoral, certain of his rights may be denied while some rights may be curtailed.

The Tribulation of Doubts and Desires

The Prophet (sallallahu alaihi wasallam) informed us that all this would occur. With regards the tribulation of doubts, he(sallallahu alaihi wasallam ) told us, as reported via a number of routes, that his nation would split into more than seventy sects, the narrations differ as to precisely how many sects, and that all of these sects would be in the Fire save one: that which would be upon what he|(sallallahu alaihi wasallam) and his Companions were upon.
With regards the tribulation of desires:

  1. Muslim records the hadith of ‘Abdullah ibn Amr (radiyAllahu anhu) that the Prophet(sallallahu alaihi wasallam) said, “How will you be when the treasures of the Persians and Romans are opened to you? What sort of people will you become?” ‘Abdu’l-Rahman ibn ‘Awf (radiyAllahu anhu)said, “We would say as Allah ordered us.’ He said, “Or something else: you would compete with each other, then be envious of each other, then turn your backs on each other, then hate each other.”
  2. Bukhari records on the authority of Amr ibn Awf (radiyAllahu anhu) that the Prophet|(sallallahu alaihi wasallam ) said, “By Allah! I do not fear poverty for you but I fear that the world be proffered to you as it was proffered to those before you such that you vie for it as they vied and it destroy you as it destroyed them.”
  3. A hadith carrying the same meaning as this one has been recorded by Bukhari and Muslim on the authority of Uqbah ibn Amir(radiyAllahu anhu).
    When the treasures of Chosroes were conquered at the hands of Umar (radiyAllahu anhu), he wept and said, ‘This has never come into the hands of a people except that it caused discord and splitting to occur amongst them/ or words to that effect.1
    The Prophet(sallallahu alaihi wasallam) would fear these two tribulations,
  4. Imam Ahmad records on the authority of Abu Barzah (radiyAllahu anhu) that the Prophet|(sallallahu alaihi wasallam ) said, “I only fear for you the desires of misguidance brought about by your stomachs and private parts and the misguiding tribulations,” and in another narration, “…misguiding desires.”
    Most people succumbed to one or both of these tribulations as a result of which they ended up splitting and hating each other after having been brothers, loving each other. The tribulation of desires has afflicted the majority of creation and they have fallen victim to the allurement of this world and its luxuries; it has become their goal and they covet it, only when they attain it are they satisfied. For its sake do they come to anger, for its sake do they make allegiance, and for its sake do they declare enmity.They sever the ties of kinship, spill blood, and disobey Allah all for the gain of some worldly lot.
    1 <Abdu’l-Razzaq #20034 and ibn al-Mubarak #768 with a sahlh isnad.

    With regards doubts and misguiding desires, it is on account of these that the People of the Qiblah split into many sects and factions, each hating the other and some charging others with disbelief, this after they used to be brothers, their hearts united as if in one body. Of all these sects, only one will be victorious and it is mentioned in his (sallallahu alaihi wasallam) saying,
  5. ‘There will always be a group of this nation manifest upon the truth, they will not be harmed by those who forsake them or oppose them until the Command of Allah comes, and they will still be in that state/’
    In the last days, they will be the strangers mentioned in these ahadith: those who rectify the affairs when the people become corrupt, those who correct what the people have corrupted of the Sunnah, those who flee from trials and tribulations in order to safeguard their religion, and those who have departed from the tribes; this is because they are few – only one or two will be found in some tribes and none at all in others, just as the first Muslims were. It is in this way that the Imams have explained this hadith.
    TAKEN FROM : THE JOURNEY OF THE STRANGERS BY IBN RAJAB AL-HANBALI AND IMAM AL-AJURRI PAGES 72-74

The Charity of Ibn Jurayj (rahimahullah)

Allah Ta’ala and His Messenger (sallallahu ‘alayhi wasallam) have promised barakah for those who give charity with sincerity.

Allah Ta’ala states:

‘Allah destroys interest, and increases charity.’

(Surah Baqarah, Ayah: 276)

Hereunder is an inspiring incident on this topic:

Makkiy ibn Ibrahim (rahimahullah) narrates:

‘We were with Ibn Jurayj (rahimahullah), when a beggar asked for something. Ibn Jurayj (rahimahullah) told his treasurer: ‘Give him a dinar (gold coin).’ The treasurer replied: ‘I only have a dinar (gold coin), if I give it away then what will we have for you and and your family?’ Ibu Jurayj (rahimahullah) got angry and said: ‘Give it to him!’

Makkiy ibn Ibrahim (rahimahullah) mentions further:

‘Whilst we were still with Ibn Jurajy (rahimahullah), a man came with a letter and a purse, which one of his brothers sent. The letter read: ‘I have sent you fifty dinars (gold coins).’

Ibn Jurajy (rahimahullah) had the purse and the coins counted, which in total were actually fifty one dinars (gold coins). Ibn Jurayj (rahimahullah) told his treasurer: ‘You gave one coin, which Allah returned and gave an additional fifty coins!’

(Sunan Tirmidhi, after Hadith: 2035)

Such is the barakah of sadaqah (nafl charity). Each individual should develop this nobble habit in accordance his/her capacity.

May Allah Ta’ala inspire us to abandon interest, wastage and extravagance, while increasing our nafl (optional) sadaqah (charity).

Well-wishing Businessmen

Well-wishing is a fundamental part of our Din.

In the famous, authentic (sahih) Hadith, Nabi (sallallahu’alayhi wasallam) said:

‘The Din [of Islam] is well-wishing.’

(Sahih Muslim, Hadith: 196)

The fact that Nabi (sallallahu’alayhi wasallam) used such an expression shows how inherent this quality is in Islam.

According to ‘Allamah Nawawi (rahimahullah), this Hadith is the core of our Din. i.e, The whole of Din is based on this principle of well-wishing (nasihah). This quality governs all aspects of a Muslim’s life.

( Al-Minhaj, commentary of Hadith: 197)

Well-Wishing Tradesmen

Well-wishing is undoubtedly a quality that is needed in every Muslim, in every facet of his/her life.

The following is a Hadith in which Rasulullah (sallallahu’alayhi wasallam) exhorted the adoption of this quality specifically in business and trade too. This applies to both parties of any deal; both should be considerate to each other, and apply the fundamental principle of well-wishing (nasihah).

Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alayhi wa sallam) said:

The best of earning, is the earnings of that worker who well-wishes.’ [i.e. Is honest, upright, is one who has the well-being of the customer in mind].

(Musnad Ahmad, vol. 2 pg. 334)

Inspiring Incidents

There are several inspiring examples of the Sahabah (radiyallahu’anhum) and those after them adopting this beautiful quality in their business dealings.

Among them are the following:

1 & 2. Sayyiduna Jarir ibn ‘Abdillah (radiyallahu’anhu)

‘Allamah Nawawi (rahimahullah) writes:

‘It is reported about Sayyiduna Jarir (radiyallahu ‘anhu) that he ordered his slave to buy a horse for 300 dirhams, the slave came with the owner of the horse to discuss the price. Sayyiduna Jarir (radiyallahu’anhu) said to the owner of the horse, your horse is worth more than 300 dirhams, will you sell it to me for 400. He said you can have it, O Abu Abdir Rahman. Then Sayyiduna Jarir said it is worth more than that, sell it for 500. In this manner he continued increasing the offer by 100 and the owner was happily agreeing until it reached 800 dirhams, upon which the deal was concluded. Sayyiduna Jarir (radiyallahu’anhu) was asked about this to which he said: I pledged allegiance to Rasulullah (sallallahu ‘alayhi wasallam) to be a well-wisher for every Muslim.’

(Summarised from Al-Minhaj, commentary of Hadith: 197. Also see Al-Mu’jamul Kabir, Hadith: 2395)

It was Sayyiduna Jarir’s (radiyallahu’anhu) habit whenever he bought or sold anything to anyone, to say to him:
‘I want you to know that what I have taken from you is more preferred to me than what I have given you. You may choose again if you wish.’

(Sunanul Kubra of Bayhaqi, vol.5 pg.271)

3. Another Sahabi (radiyallahu’anhu)

Sayyiduna Anas (radiyallahu’anhu) mentions that he went with a man to the market, when they noticed a particular item being sold. [Sayyiduna Anas says] I enquired about it, the seller asked for thirty. The man [that I was with] looked at it and said: ‘I will take it for forty.’ The seller asked: ‘What makes you do this, whereas I am offering it to you for less?’ The man took another look and said: ‘I will take it for fifty.’ The seller asked: ‘What makes you do this, whereas I am offering it to you for less?’ He replied: ‘I heard Rasulullah (sallallahu ‘alayhi wa sallam) saying: ‘A bondsman will not be a true believer until he loves for his brother what he loves for himself’, and I see this to be worth fifty.’

(Musnad Bazzar, Hadith: 7548 and Majma’uz Zawaid, vol. 1 pg. 95)

4. Imam Yunus ibn ‘Ubayd (rahimahullah)

The Tabi’i; Imam Yunus ibn ‘Ubayd (rahimahullah) was a cloth merchant in Basrah.

On one occasion someone came to sell him a silken robe. When he enquired the price, he was told it was being sold for five hundred dirhams.

Imam Yunus (rahimahullah) replied: ‘It is better than that.’ i.e, it’s worth more.

The seller raised the price to six hundred, to which Imam Yunus gave the same answer.

This continued until he (the buyer) raised the price to a thousand dirhams!

(Tadhkiratul Huffaz, vol.1 pg.145)

5. Imam Abu Hanifah (rahimahullah)

One one occasion, a merchant came to sell cloth to Imam Abu Hanifah (rahimahullah).

The merchant wanted one hundred dirhams for it.

Imam Abu Hanifah (rahimahullah) said that it’s actually worth more. (Again here, the buyer is actually raising the price!)

This person then asked for two hundred dirhams for that cloth.

Imam Abu Hanifah (rahimahullah) said: ‘Its worth more than that!’

The person then raised the price to three hundred dirhams.

To which Imam Abu Hanifah (rahimahullah) gave the same answer.

When the price was raised to four hundred, he said:

‘It’s actually worth more, but I’m prepared to pay four hundred if you agree.’

(Fadail Abi Hanifah of Ibn Abil ‘Awwam, vol.1, pg.130)

Lesson

The underlying lesson in all these incidents is for the buyer to look at the benefit of the seller. When one looks again at these incidents, one will understand that even the seller had the well-being of the buyer in mind, therefore in each of these incidents the seller didn’t ask for an unreasonable price!

Such are the sublime teachings of the Sunnah, that everyone should look at how to benefit the opposite party, and Allah grants barakah in those dealings. Unlike is common in the current capitalist system; where everyone looks for his own gain, irrespective of the collateral damage it may entail, whilst all are deprived of barakah!

The above incidents should serve as eye-openers for Muslims of today. See more on this, here.

Such was the exemplary traits of our predecessors. May Allah Ta’ala inspire us all to follow.

Imagine what a better place this world would be with such impeccable business practices!

Well-wishing Businessmen