“I, ya Rasulullah!” Such were the words of the great Companion, Abu Hurayrah in acceptance of the request of his beloved, when he asked, “Who among you will accept of me the following words and adopt and execute their meaning or teach someone to adopt them and act according to them?”
Then, as Abu Hurayrah recalls: “So he held my hand and counted five things according to my five fingers as follows.”
Upon pondering over this sentence, one can rightfully assume that this act of the Prophet of teaching Abu Hurayrah in such a personal manner – one by one, on the fingers of his hand – was a significant step in the effort to keep these words etched in his heart. In fact, it was a method of aiding him in fulfilling the responsibility to which he agreed to moments earlier.
So, what were these teachings that numbered the fingers of Abu Hurayrah’s hand?
( مَنْ يَأْخُذُ عَنِّي هَؤُلاَءِ الكَلِمَاتِ فَيَعْمَلُ بِهِنَّ أَوْ يُعَلِّمُ مَنْ يَعْمَلُ بِهِنَّ ؟ فَقَالَ أَبُو هُرَيْرَةَ : فَقُلْتُ : أَنَا يَا رَسُولَ اللهِ !
فَأَخَذَ بِيَدِي فَعَدَّ خَمْسًا وَقَالَ :
اتَّقِ الْمَحَارِمَ تَكُنْ أَعْبَدَ النَّاسِ ، وَارْضَ بِمَا قَسَمَ اللَّهُ لَكَ تَكُنْ أَغْنَى النَّاسِ ، وَأَحْسِنْ إِلَى جَارِكَ تَكُنْ مُؤْمِنًا ، وَأَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ تَكُنْ مُسْلِمًا ، وَلاَ تُكْثِرِ الضَّحِكَ ، فَإِنَّ كَثْرَةَ الضَّحِكِ تُمِيتُ القَلْبَ ) .
رواه أحمد والترمذي والطبراني في الأوسط
- Keep away from prohibited things and you will be the best of worshipers.
- Be content with what Allah has given you, and you will be the richest of people.
- Be good to your neighbor and you will be a true believer.
- Love for other people what you love for yourself and you will be a (perfect) Muslim.
- Do not laugh too much, for excessive laughter deadens the heart.
(Recorded by Ahmad and al-Tirmidhi)
“Keep away from prohibited things and you will be the best of worshipers.”
In such concise words, our Prophet taught us that worship is not only in bringing forth good deeds, but also in abstaining from the prohibited. Extra prayers, fasting and charity are praiseworthy, but inclusive in worship is to be able to place boundaries between yourself and that which is haram. This is of particular importance to those sins that we may have become desensitized to, and as a result are prone to falling into them regularly.
Yusuf, , was in a situation with the wife of Al-Aziz, where there were many reasons available for him to easily fall into the haram. Yet he proved to be among the “best of worshipers” when she invited him to the forbidden, and he proclaimed; “I seek refuge in Allah (or Allah forbid)!” (Yusuf 12:23). In fact, his ardent will to stay away from the prohibited led him to prefer the life of prison; “O my Lord! Prison is dearer to me than that to which they invite me. Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant.” (Yusuf 12:33).
To establish our personal level of ubudiyyah (worship) to Allah , we should turn to our situation in cases where a sin is of easy access to us. Are we able to give our wealth in charity, yet weak when the desire to lie or indulge in ill-talk arises? Or perhaps it is easy for a person to perfect their conduct, yet they have fallen into the desire of not paying heed to acquiring their wealth from only the purest and halal of sources? The examples are many, and each of us can relate, on a personal level, which of the haram actions we are prone to slipping into.
In a hadith narrated by Thawban, the Prophet warned against this when he described the situation of those who fall into the prohibited when they are far from the eyes of others. He said:
“I certainly know people of my ummah who will come on the Day of Resurrection with good deeds like the mountains of Tihaamah, but Allah will make them like scattered dust.” Thawbaan said: ‘O Messenger of Allah, describe them to us and tell us more, so that we will not become of them unknowingly.’ He said: “They are your brothers and from your race, worshiping at night as you do, but they will be people who, when they are alone, transgress the sacred limits of Allah.” (Ibn Majah).
The Prophet himself was the utmost example of protecting himself from the haram. Anas narrated that the Prophet passed a date fallen on the way and said, “Were I not afraid that it may be from a sadaqa (charitable gifts), I would have eaten it.” (Bukhari).
So while we undergo efforts to increase our good deeds, we should also pay heed to those evil deeds, whether they are actions of the heart, tongue or limbs, which bar us from reaching this status. This is particularly to those ones which come about in daily life, such as evil talk or letting our gazes roam. Let us become more aware of our actions and work on building a barrier that stands between us and Allah’s prohibitions, thus serving as a step in the path of earning this title of the “best of worshipers.”
“Be content with what Allah has given you, and you will be the richest of people.”
This beautiful part of the hadith, if truly and sincerely applied, can relieve heavy burdens off the most slender of shoulders. How many times have we allowed ourselves to be overcome by worries whose main source was not being fully content with what Allah has granted us?
We have laid forth excuses and placed barriers to our achievements, many of which arise from not being content. We tell ourselves, “If I lived in such and such place, I would be able to do such and such. And if I had what so and so had, I would….” The list is endless. It is true that perhaps we did not always openly proclaim such sentences, but we know that at times they have at least crossed our mind and deceived us into believing that our state of failure to achieve is unchangeable.
Allah says, (interpretation of the meaning) “And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring.” (Ta-ha 20:131).
In order to fulfill this command, we should remember that whatever Allah decrees for the believers is better for them, and this is only for the believers. We should also avoid looking towards those who have been given more than us in matters of this dunya and divert our attention to the state of those who have been given less; who are deprived of blessings that we forget in ourselves. Think of the poor laborer who is able to fall fast asleep in the middle of his busy workplace, and the wealthy businessman who is deprived of sleep in the softest of beds. Think particularly of those who have lost both; their dunya due to an unhappy life of misery and lost their akhira (Hereafter) due to being deprived of the blessing of Islam. You will surely feel that you are among the richest of creation. Our Prophet said,
“Successful is the one who has entered the fold of Islam and is provided with sustenance which is sufficient for his needs, and Allah makes him content with what He has bestowed upon him.” (Muslim).
Another aspect of contentment is keeping oneself from asking from others and avoiding being dependent on them. An example of such character is that of the Companions of the Prophet , who if they dropped their whip while mounted on their riding animal, would not ask someone to retrieve it for them, although it would have been easier. Rather they would dismount and pick it up themselves, because they did not want to be dependent on others.
The meaning of contentment is not to be stretched to the matters of the Hereafter, as it is only praiseworthy in application to matters of this world. As for increasing virtuous deeds, then ‘greed’ is more befitting since the Muslim should always be in search of more. Allah says,
(interpretation of the meaning) “Race toward forgiveness from your Lord and a Garden whose width is like the width of the heavens and earth.” (Al-Hadeed 57:21).
Allah says, (interpretation of the meaning) “And your Lord creates what He wills and chooses; not for them was the choice.” (Al-Qasas 28:68). A man may be poor, yet healthy. Another may be wealthy, yet he wishes for good health more than wealth. Be pleased with what Allah has given you, and you will be the richest of people. Through this principle, we are able to overcome Shaytaan’s technique of making us feel sorry for ourselves as well as purify our hearts of diseases, such as envy. Such a teaching is in fact a key to one’s very own gate to riches that even those with much gold and silver have not been able to unlock.
“Be good to your neighbor and you will be a true believer.”
After focusing on points pertaining to strengthening our own souls, the Prophet’s third piece of advice relates to strengthening one’s belief through the fulfillment of the rights of those around us. A wonderful opportunity is present everyday to try and strengthen our bond with our neighbors. It is one of the most virtuous of deeds; the Prophet
“Jibreel kept advising me of the rights of neighbors so much that I thought he would make them my heirs.” (Agreed upon).
Whether it is through a smile, a kind word or a simple gift, all of these kind actions have an effect on the hearts and are of the best forms of silent da’wah. The sign of the true mu’min is that he is good to his neighbors; perhaps it may be such a simple deed for some, but the reward is great.
“Love for other people what you love for yourself and you will be a (perfect) Muslim.”
This advice from the Prophet is repeated often in gatherings, lectures and articles. Although it may be easy to say, this much-needed characteristic that strengthens community bonds and raises our status as Muslims, actually requires effort in achieving. This is because we sometimes limit the application of this characteristic to our hearts only and do not extend it practically in our lives. So, if for example, we love that we have knowledge, we should love that others have access to this knowledge as well. If we love that our acts of worship are done in a correct manner, likewise should this love stretch forth so that we may teach those whose worship may be contrary to the Shari’ah while they know not. When you have knowledge that what they are doing is incorrect and would not like for yourself to be left in the darkness if you were in their place, try to gently correct them and teach them what is right. Passing on knowledge is one example; by reflecting and asking ourselves the question of ‘would I like this for myself?’ before many acts and words is a step in the path of applying this principle in everyday life.
An extraordinary example of putting this teaching into practice is that of some of our righteous predecessors. Ibrahim al-Nakha’ee rahimahullah was a’war al-‘ayn (blind in one eye), and his student Sulayman ibn Mihran suffered from weak eyesight (a’mash al-‘ayn). Ibn al-Jawzi related a story about them in his book Al-Muntathim that they were walking in the streets of Al-Kufah headed to the masjid.
As they were walking, Imam Al-Nakha’ee said, “Sulayman, can you take one road and I take another? For I fear that if we were to pass together by the foolish people, they would say, ‘A’war – one eyed – is leading an a’mash – bleary eyed- (through the road) and they would then have backbitten us and fallen into sins.”
So Sulayman replied, “O Abu ‘Imran! What is wrong then when we are rewarded while they are sinful?”
Ibrahim al-Nakha’ee replied, “SubhanaAllah! Bal naslam wa yaslamun! Rather, that we be safe (from their backbiting) and they be safe (of sin) is better than if we are rewarded and they are sinful!” (al-Muntathim fee Tareekh al Muluk wal Umam).
Their application of this principle reached heights that perhaps we never even thought it could reach. Such were the hearts that understood the meaning of the one who wished good for his people even after he died in the ayah (interpretation of the meaning); “It was said, “Enter Paradise.” He said, “I wish my people could know of how my Lord has forgiven me and placed me among the honored.” (Surah Yaseen 36:26,27)
“Do not laugh too much, for excessive laughter deadens the heart.”
For every believer who wishes to keep the heart alive with faith, the Prophet taught in the final advice of this hadith that excessive laughter is a cause for a dead heart. Let no believer assume that this implies he or she must wear a frown in order to keep the heart alive with faith, for the Prophet had the most cheerful countenance and taught us that to smile was a rewarded act of sadaqa.
Hence, if we are among those who have trouble keeping a cheerful face, this is not an opportunity to prove the virtue of such an expression, rather it is a chance to rethink and realize that while excessive laughter is denounced, a smile is praised and written as a good deed. Such a simple change in expression, will surely lead us to see notable change in our hearts towards others and in their character towards us.
The Prophet used to make his Companions laugh and his Companions would make him laugh. But he taught us not to be excessive in laughter for it will cause a dead heart and dry eyes. Let us not be among those who only keep the company of those who make us laugh and find anyone else “boring.” Or those who only attend lectures of those who have the highest sense of humor. Or those who read only that which makes them laugh and watch only those programs that make them laugh. Rather, even in laughter, our religion teaches moderation. It is possible to forget this, and that is why our Prophet did not forget to remind us; so that we may pay attention to the weight laughter carries in our everyday lives.
Such concise words, amounting to the fingers of one hand, yet beautiful in meaning and comprehensive in application. With the same enthusiasm of Abu Hurayrah, may Allah be pleased with Him, who took upon himself the task of taking care of them until they reached us, let us work on remembering them, applying them and letting them affect our lives. Perhaps now, you will look at your fingers and view them from a different perspective, as you count on them 5 steps towards a more noble life.
Swallowing Your Pride For A Moment Is Harder Than Praying All Night | Imam Omar Suleiman
Iblees was no ordinary worshipper. He worshipped Allah for thousands of years with thousands of prayers. He ascended the ranks until he accompanied the angels with his noteworthy worship. Performing good deeds was no issue for him. He thanked Allah with his prayers, and Allah rewarded him with a lofty station in Paradise. But when Adam was created and given the station that he was, suddenly Iblees was overcome by pride. He couldn’t bear to see this new creation occupy the place that he did. And as he was commanded to prostrate to him, his pride would overcome him and doom him for eternity. Alas, swallowing his pride for one prostration of respect to Adam was more difficult to him than thousands of prostrations of worship to Allah.
In that is a cautionary lesson for us especially in moments of intense worship. When we exert ourselves in worship, we eventually start to enjoy it and seek peace in it. But sometimes we become deluded by that worship. We may define our religiosity exclusively in accordance with it, become self-righteous as a result of it, and abuse people we deem lesser in the name of it. The worst case scenario of this is what the Prophet (peace be upon him) said about one who comes on the day of judgment with all of their prayers, fasting, and charity only to have it all taken away because of an abusive tongue.
But what makes Iblees’s struggle so relevant to ours? The point of worship is to humble you to your Creator and set your affairs right with His creation in accordance with that humility. The Prophet (peace be upon him) said that whoever has an atom’s worth of pride in their heart would not enter paradise. The most obvious manifestation of that pride is rejecting the truth and belittling someone else. But other subtle manifestations of that pride include the refusal to leave off argumentation, abandon grudges, and humble yourself to the creation in pursuit of the pleasure of the Creator.
Hence a person would rather spend several Ramadan’s observing the last 10 nights in intense prayer seeking forgiveness for their sins from Allah, rather then humble themselves for a moment to one of Allah’s servants by seeking forgiveness for their transgressions against him, even if they too have a claim.
Jumah is our weekly Eid, and Monday’s and Thursday’s are our weekly semblances of Ramadan as the Prophet (s) used to fast them since our deeds are presented to Allah on those days. He said about them, “The doors of Heaven are opened every Monday and Thursday, and Allah pardons in these days every individual servant who is not a polytheist, except those who have enmity between them; Allah Says: ‘Delay them until they reconcile with each other”
In Ramadan, the doors of Heaven are opened throughout the month and the deeds ascend to Allah. But imagine if every day as your fasting, Quran recitation, etc. is presented to Allah this month, He responds to the angels to delay your pardon until you reconcile with your brother. Ramadan is the best opportunity to write that email or text message to that lost family member or friend and say “it’s not worth it to lose Allah’s forgiveness over this” and “IM SORRY.”
Compare these two statements:
The Prophet said: “He who boycotts his brother for more than three days and dies during this period will be from the people of hellfire.”
He also said:
“I guarantee a house in the suburbs of Paradise for one who leaves arguments even if he is right.”
Swallowing your pride is bitter, while prayer is sweet. Your ego is more precious to you than your sleep. But above all, Allah’s pleasure is more precious than it all.
Can I Give My Zakat To An Islamic Educational Cause?
As Ramadan nears its end, many Muslims are thinking about paying their zakat in the last ten nights. But what is a worthy cause to which we can give our zakat and, in particular, what do the scholars have to say on this issue?
A number of Islamic educational and media institutions in the West have in recent years been highlighting their ‘zakat-eligible’ status. The list of these institutions is quite long. In the US, they include this website, the al-Madina Institute, the Yaqeen Institute, Zaytuna College, and the Ta’leef Collective. In the UK, they include Cambridge Muslim College. Some of these institutions focus on covering the cost of tuition for students who would otherwise be unable to pay, but others are focused on running an institution whose raison d’etre is Islamic education.
But some might wonder how such institutions can receive zakat? A common belief is that zakat is meant only for the poor and destitute and that such institutions would, therefore, be ineligible. This is sometimes reinforced by the way that a minority of scholars, including learned ones, might deal with these issues.
Last year in the UK, a respected scholar stated emphatically that “none of the scholars” in Islamic history until modern times had ever said one can give zakat to causes like supporting institutions that promote Islamic education. He asserted that only modern scholars permitted the spending of zakat on such matters in the name of the fī sabīli-Llāh category (which I will explain below). The same British scholar reiterated a similar view in the past couple of weeks, but this time said that his view was the opinion of the “vast majority of scholars”.
The average Muslim may find such conflicting claims confusing. How is it that some scholars say zakat cannot be given to Islamic educational causes, while a large number of prominent Islamic educational institutions, presumably led by Islamic scholars, are directly soliciting zakat funds?
The main reason for this is the existence of difference of opinion (ikhtilāf) among scholars regarding who or what is deserving of zakat payment. The Qur’an (9:60) sets out eight categories of zakat-eligible recipients. While people today often think of zakat as being due to the poor and needy, they only explicitly form two of these categories.
The basis on which many of the aforementioned scholarly institutions claim zakat-eligible status is the category of fī sabīli-Llāh which translates to “in God’s path.” Historically, the more dominant interpretation of this zakat-eligible category was that it referred to jihād in God’s path, i.e. zakat was to be given to people engaged in military expeditions on behalf of the Islamic community.
However, some medieval scholars, and a remarkably large number of modern scholars, appealing to the fact that the Prophet highlighted that jihād was ultimately for the sake of making God’s word prevail (li-takun kalimat Allāh hiya al-‘ulyā), have argued for a far broader understanding of this zakat-eligible category.
Jihād, as a concept, is of course incredibly broad in Islam. For example, one finds in a sound hadith that the Prophet said: “Engage in jihād against the polytheists with your wealth, your lives, and your tongues.” Additionally, some of the verses in the Qur’an that enjoined jihād were revealed in Mecca where military jihād was not yet permitted.
Because of this, a minority of medieval scholars argued that the fī sabīli-Llāh category of zakat recipients could entail payments made to support any righteous acts, while others argued that the category was ultimately about upholding and strengthening Islam specifically through da‘wa initiatives that cause God’s word to prevail of which education is one of the most effective tools.
Indeed, giving seekers of sacred knowledge (ṭullāb al-‘ilm) was deemed a legitimate form of zakat payment according to all four schools of law. Clearly, the respected British scholar cited above was inaccurate in his claim that “none of the scholars,” or only a small minority of them, viewed the fī sabīli-Llāh category as referring to anything other than military engagements.
Among modern Arab ulama, the view that the fī sabīli-Llāh category of zakat recipients can apply to Islamic da‘wa and educational initiatives has perhaps become the dominant position on this issue over the last one hundred years. This is true of all major ideological orientations, whether Salafi, Neo-traditionalist, or Islamist.
Thus, for example, arguably the most important Salafi scholar of his generation, the first Grand Mufti of Saudi Arabia, Shaykh Muḥammad b. Ibrāhīm Āl al-Shaykh argued that the most deserving recipient of the fī sabīli-Llāh category of zakat was the cause of da‘wa, and responding to sources of doubt about Islam. Reportedly it is also the final opinion of his most important successor, Shaykh ‘Abd al-‘Azīz b. Bāz. Among living Salafis, this is the position of senior scholars outside the Saudi religious establishment as well, such as Shaykh Salmān al-‘Awda and Shaykh Ṣāliḥ al-Munajjid (may Allah liberate them from their unjust imprisonment).
It is also the position of senior scholars of the Azhar and Egypt’s Grand Muftis for many generations from the 20th and 21st centuries. In our own time, this includes Neo-traditionalist scholars like ‘Alī Jum‘a and Abdullāh b. Bayyah. While the latter prefers a more restrictive interpretation for the category, he permits the more expansive interpretation in his fatwas.
Among Islamist (Ikhwān) oriented scholars, one finds Shaykh Yūsuf al-Qaraḍāwī, author of what is perhaps the most comprehensive work to be written on the fiqh of zakat in Islamic history, promoting such an understanding as well. His two volume work, which addresses the major debates surrounding the fī sabīli-Llāh category in great detail, has also been translated into English. Among younger Islamist-leaning scholars, the encyclopaedic Mauritanian scholar and master of the Sharia sciences, Shaykh Muḥammad al-Ḥasan al-Dadaw argues that the fī sabīli-Llāh category may even be used in the establishing of educational endowments.
The above is only a selection of voices among those who are supportive of promoting Islamic educational causes on the basis of the fī sabīli-Llāh category of zakat. With due respect to scholars who would argue otherwise, it is clear that this is not only a legitimate legal opinion on this question but may well be the dominant view of many of the leading scholars of modern times.
Our communities are best served by an Islamic discourse that acknowledges the richness and diversity of our great religious tradition rather than restricts it to a narrow range of opinions. As the Prophet said to the Bedouin who prayed for God to exclusively show mercy to himself and the Prophet, “You have constricted what is vast!” (laqad ḥajjarta wāsi‘an).
Since there are a very large number of scholars who have recognised initiatives that promote the sound understanding of Islam to be eligible for receiving zakat, our community is best served by the accurate portrayal of the valid difference of opinion on such matters in which members of the community may legitimately seek to follow either opinion without claiming that the position adopted by others is illegitimate.
In an era in which the sound understanding of Islam is threatened by Islamophobic forces from without and extremist forces from within, we all recognise the importance of Islamic education as a central concern for contemporary Muslims to prioritise. May we all support this cause, whether through zakat or by some other means.
#UnitedForOmar – Imam Omar Suleiman Smeared by Right-Wing News After Opening Prayer at US House of Representatives
Sh. Omar Suleiman delivered the opening prayer in the US House of Representatives yesterday, May, 9th, 2019 at the invitation of Rep. Eddie Bernice Johnson (D) of Dallas.
Immediately since, right wing media platforms have begun spreading negative coverage of the Imam Omar Suleiman – calling him anti-semitic, a common tactic used to discredit both Muslim activists as well as criticism of Israel policies.
News outlets citing the criticism have pointed to a post from The Investigative Project on Terrorism or ITP, as the source. The ITP was founded by and directed by noted Islamophobe Steven Emerson. Emerson’s history of hate speech has been documented for over two decades.
Since then, the story has been carried forward by multiple press outlets.
The immediate consequence of this has been the direction of online hate towards what has been Imam Omar Suleiman’s long history of preaching unity in the US socio-political sphere.
“Since my invocation I’ve been inundated with hate articles, threats, and other tactics of intimidation to silence me over a prayer for unity,” Imam Omar Suleiman says. “These attacks are in bad faith and meant to again send a message to the Muslim community that we are not welcome to assert ourselves in any meaningful space or way.”
MuslimMatters is proud to stand by Imam Omar Suleiman, and we invite our readers to share the evidence that counters the accusations against him of anti-semitism, bigotry, and hate. We would also encourage you to reach out, support, and amplify voices of support like Representative E.B.Johnson, and Representative Colin Allred.
You can help counter the false narrative, simply by sharing evidence of Imam Omar Suleiman’s work. It speaks for itself, and you can share it at the hashtag #UnitedForOmar
At an interfaith panel discussion, three North Texas religious leaders promoted understanding and dialogue among Muslims, Jews, and Christians. Amid a vexed political and social climate, three religious leaders in North Texas—a priest, an imam, and a rabbi—proved it’s possible to come together in times of division. Source: DMagazine.com
The congregation, led by Imam Omar Suleiman, penned more than 150 cards and letters. source: WFAA News
“We must recognize that the white supremacy that threatens the black and Latino communities, is the same white supremacy that spurs Islamophobia and antisemitism,” -Imam Omar Suleiman
Source: Bend The Arc
“When any community is targeted, they need to see a united faith voice — that all communities come together and express complete rejection of anything that would pit our society against one another more than it already is.” -Imam Omar Suleiman
Source: Kera News
Source: The Carter Center
Imam: After devastating New Zealand attack, we will not be deterred
“My wife and I decided to take our kids to a synagogue in Dallas the night after the massacre at Tree of Life in Pittsburgh to grieve and show solidarity with the Jewish community. My 5-year-old played with kids his age while we mourned inside, resisting hate even unknowingly with his innocence…” Source: CNN