Narrating a Hadith in which some signs of Qiyaamah are mentioned, Hadhrat Abdullah Ibn Mas’ood (radhiyallahu anhu) said: “The dunya will be pursued with deeds of the Aakhirah.” “Deeds of the Aakhira” are acts of Ibaadat and all ways and means of establishing and achieving the goals of the Aakhirah. Rasulullah (sallallahu alayhi wasallam), stating this very same theme in another form, said: “Recite the Qur’aan. Do not eat by means of it.” During the Khairul Quroon era, i.e. the First Three Ages (Sahaabah, Taabieen and Tab-e-Taabieen), remuneration for teaching the Deen, reciting the Athaan, performing the duties of Imaamate, Ifta, etc., was haraam. After the Khairul Quroon era, when the Fuqaha-e-Muta-akh-khireen (the Later Fuqaha and Ulama) discerned that these vital Deeni obligations could not be fulfilled because of the acute dearth of men of Taqwa, living only for the Aakhirah, they (the Fuqaha) were constrained by the prevailing situation to invoke the Shar’i principle: “Dire needs legalize prohibitions”, to issue the verdict that henceforth it will be permissible to remunerate monetarily Ustaadhs, Muath-thins, Imaams, etc. – those engaged in vital Deeni capacities. Since this permissibility was dictated by dire need, it applies to only vital Islamic institutions. It may not be extended to acts and practices on which the subsistence and endurance of the Deen are not reliant. For example, if in this age of moral and spiritual corruption in which the Ulama-e-Soo’ preponderate, and also due to the almost total lack of Taqwa which is essential for devotion and sacrifice, Ustaadhs are not paid salaries and Imaams are not paid for executing imaamate duties, and Muath-thin’s are not paid, then all the Madaaris will close down; the Musaajid will be without Imaams and Muath-thins. In brief, the Deen will be severely prejudiced. All of its vital institutions will be severely affected and even terminated. However, despite this lamentable permissibility of accepting wages for pure Deeni services and ibaadat, the ruling may not be extended to non-essential acts. Hence, it remains haraam to remunerate a Haafiz for only reciting the Qur’aan Majeed in Taraaweeh Salaat. The practice of giving gifts to the huffaaz on the completion of the Qur’aan Majeed during Ramadhaan; the practice of huffaaz travelling to other countries to lead the Taraaweeh purely for the sake of monetary gain; operating a Madrasah as a business venture for monetary gain by way of charging fees; operating Zakaat-collecting organizations for monetary gain; operating Daarul Iftas for monetary gain, are all haraam. If an Ustaadh is wealthy or has an income which is sufficient for his needs, then it will not be permissible for him to teach the Qur’aan and Deen for a wage. If a Madrasah has adequate funds – funds contributed by the community or acquired from Waqf property, then it will be haraam to charge fees for imparting Ilm-e-Wahi (Knowledge of the Qur’aan and Deeni subjects). If a Mufti has personal wealth or an income, he may not demand a wage for manning the Darul Ifta. Those who have set up organizations to collect Zakaat funds, may not remunerate themselves from the Zakaat funds they collect.
In our present age, the Deen is despicably exploited and commercialized for personal monetary gain. All departments of the Deen are for the attainment of Thawaab in the Aakhirah and for gaining Allah’s Pleasure. The objective of the Deen is NOT monetary gain and worldly status. Allah Ta’ala says in the Qur’aan Majeed: “Do not purchase with My Aayaat a miserable price (bargain, gain).”
Please comment on Darul Iftaa Mahmudiyya’s proposal of a retirement fund for Ulama. Does this fund have Islamic credibility? Something does not seem right with this fund. Please study the attached proposal.
ANSWER
It is your Imaani conscience which indicates to you that “something is wrong” with the retirement proposal. Rasulullah (Sallallahu alayhi wasallam) said: “Sin is that which agitates your conscience.” It is a proposal in conflict with both Islamic teaching and Islamic spirit. The proposal sets Allah Ta’ala aside. It fails to understand that the Rizq of all creation is the responsibility of Allah Azza Wa Jal, and that Rizq is predetermined and sealed, hence Rasulullah (Sallallahu alayhi wasallam) said:
“Rizq is sealed, and the one of greed is deprived.”
The proposal is the effect of doubting the Razzaaqiyat of Allah Who is the Sole Provider. He says in the Qur’aan Majeed: “Many are the animals which do not load their rizq on their backs. It is Allah Who provides their rizq and your rizq.”
The proposal is in keeping with kuffaar ethos and the capitalist system. The proposal is remarkably oblivious of the objective of Ilm-e-Deen and of the Darul Ulooms. In fact, the Darul Ulooms of today are largely ignorant of the Maqsood of Ilm, hence Deeni Knowledge is imparted for the sake of the dunya, for the attainment of mundane goals. The Darul Ulooms have become signs of Qiyaamah. According to the Hadith, among the signs of Qiyaamah, is that the Knowledge of the Deen will be imparted for purposes other than the Deen, and acts of the Deen will be for the sake of worldly gains.
” …. When my father-in-law returned, the neighbour said to him: “Your son-in-law must have run you bankrupt because the shop was more closed than opened!” …..” A FIRST HAND EXPERIENCE IN RUNNING A BUSINESS[1] (Narrated by Moulana during a talk). It was around 1971, when my late father-in-law went for hajj. He was away for four months. In that time I managed his business. Although I had absolutely no experience about business, with the fadhl (grace) of ALLAH TA’ALA, I ran the business, during those four months, in a manner that not only benefited my father-in-law, but which became an example for the people of the town also. ALHAMDULILLAH. THE DAILY ROUTINE that was adopted, the set up in the business and the manner of interaction with customers is being outlined and shared, as a lesson. IN SHAA ALLAH AZIZ, that experience will be a means of people, especially businessmen, channeling their efforts towards prioritising deen over dunya and giving preference to earning the Aakhirah (Hereafter) over the chase for money and material commodities. The love for dunya and attaching one’s heart to it inevitably brings destruction to a person’s deen. RASULULLAAH (SALLALLAHU ‘ALAIHI WASALLAM) SAID: “ Two hungry wolves let loose on a flock of sheep cannot cause as much destruction to the flock as the damage that one’s greed for wealth and fame can inflict upon one’s deen. ”[2] The timetable, whilst running the business, was as follows: After the fajr salaah it was my practice to recite Yaseen Shareef and other azkaar. Thereafter I would proceed to the shop. I used to open the shop at around 8:30 a.m. BUSINESS AND SALAAH There is no doubt that during business hours, there is a demand for hard work. You have to buy, sell and keep up with everything else related to the business. You cannot just let things be and expect a business to prosper. For those few hours, you have to make the effort and work hard. However, if the zuhr azaan was at 1 p.m., then from 12:30 p.m. we started arranging for the customers to leave the shop, so that by 12:45 or 12:50 the last customers could leave and we could be in the musjid before the azaan. ALHAMDULILLAH, the same procedure was adopted for ‘asr salaah. After the zuhr salaah, I would go home for lunch, and then return to the shop to continue with business. On a Friday, I used to travel from Richmond to Pietermaritzburg or Ixopo for jumu‘ah. The shop remained closed until my return. ALHAMDULILLAH, this is how we managed and operated the business in those months. On Saturdays, it was extremely busy in that small town. All the buses and cars, transporting hundreds of people, would stop just outside the shops. The people would just go on buying and buying. Because of my routine with regard to closing for zuhr salaah, some of the town’s people commented: “ Now we will see what happens. All the shops remain open during zuhr time on Saturdays – not one closes in this busy time.” However, I kept up to my routine. I finished off between 12:30 p.m. and 12:45 p.m. and went to the musjid. ALHAMDULILLAH, when I came back from salaah, the customers were there, waiting. ALHAMDULILLAH, this set an example for others to also close for zuhr on a busy day as well. I have mentioned previously that the non-Muslims also run businesses – and big businesses. They have clear notices at their entrances detailing their business hours and times for the entire week, such as Monday to Friday, Saturday, Sunday, public holidays, etc. Anyone who wants to purchase anything from these stores knows and understands that they will have to get there in those hours only. The customers work around their own activities and responsibilities, and they get there in time, to buy whatever they want to. So… why can we not have our salaah times also detailed on our notices? Why can we not close for salaah? Why do we distrust the promise of ALLAH TA’ALA? If someone wants to purchase something, he will know the hours of business and will come in those hours. This personal experience that I am relating to you proves this. BUSINESS AND CUSTOMERS As for the items that were being sold; if there was something in the shop, which in my opinion was not proper to sell, I gave it away or sold it under the cost price. If it was more doubtful than halaal, then I just gave it away. There were customers who would buy bread, milk, sugar, and other necessities. Some of them were extremely poor. They would tell me what they wanted. However, when they opened their purses, I could see that they did not have enough money. They used to count the coins they had and sometimes they would have to leave out some items due to insufficient money. It was obvious that the person was a very poor person. One could clearly see their poverty. Some would also mention their plight: they were struggling to make ends meet, they had no job and had three or four children to take care of, etc. Their destitution and need was evident. …In this way, I got to know about their lives and the hardships some of them faced. So I would ask: “How much do you have?” If the person had R10 – and in that time R10 was a lot of money – I would then look at the total cost for the groceries that had been taken. If it was, for example, R12, I would say: “Take the whole thing and keep your R10 too.” Upon hearing this, often that old lady or old man would actually start jumping around to express their happiness and appreciation. They would then go and bring more customers and come again. Obviously the situation nowadays is different. I am not saying that you should just give away everything to everyone. What will be left of the business? However, there are still many genuinely poor people. As Muslims, we should show mercy, compassion and leniency towards them. RASULULLAAH (SALLALLAHU ‘ALAIHI WASALLAM) gave du‘aa to such a person: “ May ALLAH TA’ALA have mercy on a man who is lenient when selling, buying, and seeking repayment. ”[Bukhaari] When my father-in-law returned, the neighbour said to him: “ Your son-in-law must have run you bankrupt because the shop was more closed than opened!” I told my father-in-law: “Don’t worry. Have a rest first, for two or three days.” When I gave him the books and the money, there was a 25% to 30% increase in business . He even asked in surprise: “How did that happen?” ALHAMDULILLAH, at least I can say from the mimbar that it is not just something theoretical. It is something that was practical and it was experienced while being ‘hands-on’ in running a business. People say: “What do the ‘aalims know about business! They always talk theory. Do this, do that, don’t do this, don’t do that…” Here was a 30% increase in business, in lesser time, and with the salaah performed on time in the musjid. ALHAMDULILLAH, there was no lying, no stealing, no cheating and no deceiving anybody. …The staff used to repeatedly say: “We wish you stay in this business full time.” ALHAMDULILLAH, I make shukr to ALLAH TA’ALA for these are incidents – since it offered some inspiration and incentive to the businessmen there. May ALLAH TA’ALA grant us all the taufeeq of doing business in a manner which is most pleasing to ALLAH TA’ALA, and which will be a means of great rewards and goodness, in both worlds. [MOULANA YUNUS PATEL passed away in the Haram of Makkah, Tuesday, 12 July 2011, after performing tawaaf and maghrib salaah, May Allah Ta’ala give him the highest stages in Jannah] [1] Taken from an informal majlis [2] Tirmidhi #2482
Question Is it permissible for Muslims to have wedding and conference venues along with a host of merrymaking practices? Examples: Balmoral gardens, Houghton Terrace, Islamia College Hall, LalQila Palm Continental banqueting hall, Rizq Catering and Events, Cathkin Caterers, Barron’s Estate, Country Manor, Roggeland Country House, Ashura Caterers, The Venue Lansdowne, La Elegante Catering, Shaken not stirred Mocktails, Image Lifestyle, Mount Usambara, Fayview Function Venue, Gaia Halaal Events and Marketing, Balmoral Hotel, Opulence Function Venue, Casablanca Seafood and grill and many other venus including hotels, laws, gardens, parks and restaurants which are Muslim owned and openly promote Haraam events. 99% of the events are Haraam. Weddings, beauty competitions, kaafir functions, hijab functions, braai parties, fundraisers, ceremonies, Iftaar with the president, baby parties, surprise lingerie parties (muslims), baby showers, bridal showers and much more. Photos, mixed gatherings, or music are the order of the day at all these events. The irony is that many are “Strictly halaal”. alles is uitge-halaal…of uitgehaal!!! Decorated stages, chairs and tables, flowers, waiters, decor, entertainment, red carpet, birthday parties, pool parties, farewell gatherings, outdoor movie nights, womens’ day celebrations, weddings of non-Muslims, haraam advertising, non-alcoholic bars, shisha lounges, dream events, outdoor weddings, prom and matric dances and what not. Most of these are muslim owned venues which have Muslim names with contact numbers and indulge in animate photos. They even have Salaah and Wudhu facilities, but also why do Muslims choose such Haraam events or such accursed venues? At some of these functions which Muslims hire out their venues for, there is even dancing. Some even beer and wine!!!!!
Can such income ever be halaal?
Please explain permissibility or impermissibility also. Is it sinful or not? Jazakallah ANSWER Even ignorant Muslims, provided that they are not Munaafiq and Zindeeq, know and understand that all those who participate in and support the filth and haraam activities you have enumerated, are khanaazeer. The hearts and brains of these munaafiqeen parading themselves as Muslims, have already been disfigured. They have the brains and hearts of apes and swines. What now remains is the physical disfigurement of their faces which need to be transformed into baboons and pigs as is mentioned in the Ahaadith. Such disfigurement will occur in the era in close proximity to Qiyaamah. This type of evil, vice and obscenity which is incrementally becoming widespread in the Muslim community, coupled to the silence of the Ulama who have abandoned Amr Bil Ma’roof Nahy Anil Munkar, are the surest signs of the Impending aam (universal) Athaab of Allah Azza Wa Jal. It will be such Divine Chastisement which will engulf and destroy the entire community. The Qur’aan Majeed stating this fact with emphasis, says: “Beware of such a Punishment which will overtake not only the transgressors among you.” The business people and traders who are supporting these disgusting acts of immorality are among the worst scoundrels and promoters of zina. All of them are adulterers and fornicators. The fact that they believe that these glaring acts of vice are halaal, expels them from the fold of Islam. We are living in the age about which the Hadith mentions: “An age will dawn when the people will assemble in the Musaajid and perform Salaat while not a single one will be a Mu’min.”
A Molvi who was a mudarris (teacher) in a Madrasah had resigned and had taken up a post at another Madrasah. The reason for his resignation was a salary dispute. According to the management of the Madrasah, this mudarris was not entitled to wages for eleven days while the mudarris believed that he was entitled to the wage. Commenting on this dispute, Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh) said:
“Regardless of entitlement or not, since when is it befitting for the Ulama to become involved in a dispute pertaining to such a disgraceful issue (i.e. monetary issue)? It is utterly disgraceful to dispute intransigently over a paltry sum. Even if the Madrasah’s management unjustly refuses to give what is your right, then too it is my advice to abstain from disputing with them. My advice is not to alienate your right. The amount (which was claimed) for the eleven days may be taken from me. I shall wholeheartedly give it to you. In this course of action (i.e. abandoning the dispute) is the honour of the Deen and the Ulama.
Furthermore, they (the Madrasah’s management) will then not regard you to be dishonourable. It is indeed dishonourable for the Ahl-e-Ilm (Ulama) to be involved in such dishounarable disputing and that too over such a paltry sum.
You should today write to the Madrasah stating that you do not want anything in excess of the rules of the Madrasah. This dispute pertains to wages for a mere eleven days. Even if the amount was a hundred thousand rupees, then too you should kick it aside (that is, not dispute and demand payment). In relation to the monetary issue there is a greater need to guard your honour and your profession (of Ilm).
You should at least have consulted with me. However, you had embarked on such action which convinced the Madrasah that your motive was only monetary gain (not the Deen). You roam around the whole world flaunting Taqwa, but it did not occur to you that your act was motivated by worldly desire and pursuit which is nugatory of the status of the Ahl-e-Ilm. Take twice the amount from me. But terminate this episode. I have been vastly grieved by your deed. What hope can one have on you that you will safeguard the Deen when Hubb-e-Dunya (love for the world) is embedded in you?
There were Servants of Allah Ta’ala who had abandoned kingdoms and thrones for protecting the honour of Deen of Allah Ta’ala while you have been unable to abandon the wages of eleven days. This has no significance in relation to the Deen.
Even on the assumption that the rules of the Madrasah are unjust and that they are the worst oppressors, then too, it is in conflict and nugatory of the shaan of Ilm to become involved in such a disgraceful dispute.
Now write immediately to the Madrasah that you no longer have any demand, and do not inform that you have abandoned your claim because of the advice of Ashraf Ali (that is Hadhrat Thanvi). This (i.e. abandoning a dispute) is such an issue which should be natural in the People of Knowledge. It (the claim) is a blot on the Ulama.
The Qur’aan and Hadith are present. Are these for the amal (practice) of the Yahood and Nasaara? Is it necessary to claim an incumbent right, but not necessary to safeguard the honour of the Deen? The Imaan of people should become rejuvenated by the moral character of the Ulama.”
(End of Hadhrat Thanvi’s comments)
In these comments of Hadhrat Maulana Ashraf Ali (Rahmatullah alayh) is salubrious advice, especially for Molvis, who dispute with Musjid and Madrasah committees regarding salaries. Some even have stooped to the utterly disgraceful ebb of running to the kuffaar CCMA. Then without any pangs of conscience they devour the haraam award of the CCMA.
Such molvis are bereft of the slightest shred of honour (Imaani Ghairat). Whatever the government institution awards is haraam. It is ingestion into the belly of the Fire of Jahannam.
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.
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.
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)
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:
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:
“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:
‘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:
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.”
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)
‘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:
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)
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.
Jaalhaque 