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Riyadh as-Saliheen Series | Hadith 54 – Truthfulness

The explanation of this hadith was translated by Abd-Allah

Abdullah b. Mas’ud raḍyAllāhu 'anhu (may Allāh be pleased with him) reported: The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Truthfulness leads to righteousness and righteousness leads to Paradise. A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allāh as a siddeeq (speaker of the truth). Lying leads to wickedness and wickedness leads to Hell fire. A man will keep telling lies and striving to tell lies until he is recorded with Allāh as a liar.”  [Agreed upon].

Shaykh Ibn Uthaymeen raḥimahullāh (may Allāh have mercy upon him) says in his explanation of this hadith:

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The author raḥimahullāh (may Allāh have mercy upon him) set this chapter for truthfulness, so he stated: “The Chapter of Truthfulness”, and he mentioned (some) verses which (we) have already talked about.  As for the ahadith, he said: Abdullah bin Mas’ud raḍyAllāhu 'anhu (may Allāh be pleased with him) reported: The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “You must be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise…”

The statement “you must be truthful” means adhere to truthfulness where truthfulness is understood as being when the statement exactly matches reality.  For example, if you are asked, “What day is it?” and you say “Today is Wednesday” (and it is actually Wednesday), then this is truthful. However, if you say, “It is Tuesday” then that would be lying.  This was mentioned previously in the hadith of Ka’b Bin Malik raḍyAllāhu 'anhu (may Allāh be pleased with him) and his two companions who described what indicates the virtue of truthfulness and its good ending (that it leads to); the truthful one will get the (good) ending, and the liar will be the one whose deeds are in vain.  It is mentioned that one of the commoners said, “Lying saves (a person)”, so his brother told him, “Truthfulness is a better savior and better (at saving).”

Know also that a statement may be made by the tongue or by the limbs.

The statement which is made by the tongue is speech, and the statement made by the limbs is action. However, how can lying be through action?  It can be the case if a person performs an outwardly action which is at disagreement with what he hides inside him.  So, for example, the hypocrite is lying because he shows the people that he is a believer – he prays and fasts with the people, he gives charity but he is stingy, and he might even perform Hajj.  So, whoever sees his actions might think him to be righteous, but these actions do not indicate what is hidden on the inside, so it is lying.

For this reason, we say truthfulness is by the tongue and by the limbs.  Whenever a statement exactly matches reality then it is truthfulness by the tongue, and whenever the actions of the limbs match exactly what is in the heart then it is truthfulness by the limbs.

When the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) enjoined truthfulness, he also indicated that which it leads to: “For truthfulness leads to righteousness and righteousness leads to Paradise.”

“Righteousness” is an abundance of good, and from the names of Allāh is “Al-Barr” (The Beneficent), meaning (the One who is) abundant in good and kindness, glorified and exalted.

“Righteousness” is from the fruits of truthfulness, and the above hadith indicates that righteousness will guide a person who possesses it to Paradise – we ask Allāh to make you and us  of the righteous.  Indeed, Paradise is the purpose of every affair, and that is why the human being is commanded to ask Allāh for Paradise and to seek refuge with Him from the hell-fire:

“Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” [Surah Aal-‘Imran, 185].

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) also said “A man will be truthful until he will be recorded with Allāh as a siddeeq (speaker of the truth)” and in another narration “A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allāh as a siddeeq (speaker of the truth).”

The siddeeq is in the second level of the levels of creation upon whom Allāh has bestowed favors as Allāh says “And whoever obeys Allāh and the Messenger, these are with those upon whom Allāh has bestowed favors from among the prophets and the truthful and the martyrs and the good” [4:69].  The man who strives to speak the truth will be recorded with Allāh as a siddeeq, and it is known that status of a siddeeq is elevated and is not reached except by the unrivaled few from among the people.  In addition, it exists in men and women, as Allāh subḥānahu wa ta'āla (glorified and exalted be He) said:

“The Messiah [‘Iesa (Jesus)], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother [Maryam (Mary)] was a Siddiqah [i.e. she believed in the words of Allah and His Books (see Verse 66:12)]. They both used to eat food (as any other human being, while Allah does not eat). Look how We make the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to them, yet look how they are deluded away (from the truth).” [Surah Al-Ma’idah’, 75].

The most righteous of the siddeeqeen (truthful ones) is the one who is the most truthful from among them, and he is Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him).  Abdullah bin Uthman bin Abi Quhafa, who responded to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) when he had called him to Islam, didn’t have any hesitation nor any pause – as soon as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) called him to Islam he accepted Islam, and believed the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) (at a time) when his people accused him of lying.  Furthermore, he believed him when he ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) talked about the Isra’ and Mi’raj, but the people accused him of lying and they said, “How can you go, O Muhammad, from Makkah to Jerusalem and come back in one night, and then you say that you went up to the Heaven? That is not possible.”  Then, they went to Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) and said to him “Don’t you hear what your companion is saying?”  He said: “What did he say?”  They said: “He said this and that!”  At this, Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) said: “If he had said that then he had spoken the truth,” so from that day, he has been called As-siddeeq, may Allāh be pleased with him.

Regarding lying, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “Beware of telling lies.”

“Beware” warns us to be wary of lying, which is to say something that is different from reality, regardless of whether it is through speech or action.

If a person asked you “what is today?” and you replied “today is Thursday”, or “Tuesday” (and it was Wednesday) then that is lying because it does not match reality.

Similarly, the hypocrite is a liar because his outward appearance indicates that he is a Muslim, but he is a kaafir, so he is a liar with his actions.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said “for lying leads to wickedness.”  Wickedness means to leave the obedience of Allāh, because the person rebels and transgress his limits, thus, he goes from the obedience of Allāh to His disobedience, and the biggest wickedness is kufr- we seek refuge with Allāh from it – for the disbelievers are wicked, as Allāh subḥānahu wa ta'āla (glorified and exalted be He) said:

“Such will be the Kafarah (disbelievers in Allah, in His Oneness, and in His Messenger Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), etc.), theFajarah (wicked evil doers).” [Surah At-Takwir, 42]. 

Further, Allāh subḥānahu wa ta'āla (glorified and exalted be He), said:

“Nay! Truly, the Record (writing of the deeds) of the Fujjar (disbelievers, sinners, evil-doers and wicked) is (preserved) in Sijjin.And what will make you know what Sijjin is? A Register inscribed.Woe, that Day, to those who deny [(Allah, His Angels, His Books, His Messengers, the Day of Resurrection, and Al-Qadar (Divine Preordainments)]. Those who deny the Day of Recompense.” [Surah Al-Mutaffifin, 7-11]. 

“And verily, the Fujjar (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell)” [Surah Al-Infitaar, 14].

So lying guides to wickedness, and wickedness guides to hell-fire, we seek refuge with Allāh from it.

The Prophet said “a man will lie”, and in a different narration, “a man will keep telling lies and striving to tell lies until he is recorded with Allāh as a liar”, and lying is from the forbidden things.  Furthermore, some of the scholars have said that it is from the major sins, because the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned that the liar will be recorded with Allāh as a liar.

From the greatest lying is what some people do today when they relate a false statement, knowing that it is a lie, in order to make the people laugh.  The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned against this in a hadith: “Woe to the one who speaks and lies in order to make people laugh; woe to him, woe to him.”  This is a warning about something which is considered very trivial by a lot of people.

Therefore, all lying is forbidden, and it all guides to wickedness.

However, it was related in a hadith that there are three exceptions to this: During war, when reconciling between the people, and when a woman speaks to her husband or a man speaks to his wife.

Some of the people of knowledge have said though that what is meant by lying in this hadith is tawriyah (deliberate ambiguity or double entendres) and not actual lying.

And they said tawriyah might be called lying, as in the hadith of Abu Hurayrah raḍyAllāhu 'anhu (may Allāh be pleased with him), that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said “Ibrahim did not tell a lie except on three occasions.  Two of these occasions were for the sake of Allāh, when he said: “Verily, I am sick” [Surah As-Saffaat, 89], and when he said “Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!” [Surah Al-Anbiya’, 63]. “The third was regarding Sarah…” (until the end of) the hadith, and he did not lie, but rather he made tawriyah in which he was truthful (about what he had said).

It is clear that lying is not permissible except in these three cases, according to the opinion of many scholars, and some scholars say lying is not permissible under any condition,whether joking, or serious, and regardless of whether it involves taking (other people’s) money (unjustly) or not.

The most severe lying is (for a person) to lie and swear in order to take the people’s money unjustly, such as a person denying a claim made against him concerning a rightful matter and saying “by Allāh I do not owe you anything”, or claiming what is not rightfully his and saying “you owe me this and that” when he is lying.  The person who swears on his claim and lies is making the yameen ghamoos (false oath), which dips the person in sin, and then it dips him in hell-fire, and we seek refuge with Allāh from it.

It has authentically been reported that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said “He who swears an oath in which he tells a lie to take the property of a Muslim by unfair means, will meet Allāh while He is angry with him.”  In conclusion, lying is haram, and it is not permissible for a person to lie at all, neither jokingly nor seriously, except in the three exceptional cases mentioned, and in which there is disagreement among the scholars regarding the meaning of the relevant hadith.

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8 Comments

8 Comments

  1. Avatar

    Sulthanusm

    October 17, 2012 at 12:43 AM

    Masha allha

  2. Avatar

    David

    October 22, 2012 at 1:10 AM

    Beautiful translation. Thank you!

  3. Avatar

    Twistoffaith

    October 15, 2014 at 3:51 PM

    Good work truthfulness leads to paradise so truthfulness cleanses the soul and heart. I have a question off topic is our desire to sin be lazy and desires for worldly things stronger then our desire to worship Allah SWT? Just something to think about.

  4. Avatar

    Comrade Jibreel Almustapha Gusau

    March 3, 2015 at 3:46 PM

    Mashaa Allah ! Jakumul-Laahu Khairan.

    May Allah the Exalted reward abundantly. Ameen!

    Thanks

  5. Avatar

    Comrade Jibreel Almustapha Gusau

    March 3, 2015 at 3:50 PM

    I wish you Allah’s Guidance and Protection. I really appreciates your elaborated explanations.

  6. Avatar

    AbdulRasheed bn AbdulWahab

    June 21, 2015 at 10:45 AM

    May Almighty Allah reward u abundantly. Jazakun mulaii koirah.Amiiiiiiiiin

  7. Pingback: A Transparent Mirror – eternalsmiley

  8. Avatar

    Abbas Raheem

    November 21, 2016 at 4:23 AM

    Jazakum llahu khayra

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#Islam

30 Khawaatir in 30 Days- A Parent’s Guide | Day 19: My Mercy Encompasses All Things

Now that we have learnt about when the angels surround us, let’s now talk about how Allah’s subḥānahu wa ta'āla (glorified and exalted be He) mercy encompasses all things.

We say بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ  (bismillah Ar-Rahman ar-Raheem) a lot, right? It means ‘in the Name of Allah, the Most Merciful, the Most Compassionate.’ 

We say it when we pray, before we eat, and we’re encouraged to say it before we begin any new task. But do we really understand what rahma (mercy) means? 

Question: What do you think rahma means?

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Do you know that the word rahma comes from the root word, رحم (rahim), which means womb? 

Question: Who can tell me what a womb is?

That’s right. A baby is usually in their mommy’s womb for 40 weeks. The baby gets all the nourishment it requires; the temperature in the womb is perfect, the nutrients are always administered, it is safe and warm. All the baby has to do is grow, and alhamdulillah all its needs are being met. 

Question: How do you think the womb relates to Allah’s subḥānahu wa ta'āla (glorified and exalted be He) mercy?

Allah’s subḥānahu wa ta'āla (glorified and exalted be He) mercy is constantly surrounding us like a safety net. That doesn’t mean that we’ll never experience any pain, but Allah subḥānahu wa ta'āla (glorified and exalted be He) is constantly showing us mercy with every breath we take. Even blinking is a mercy from Allah subḥānahu wa ta'āla (glorified and exalted be He) that we don’t even have to think about. Allah subḥānahu wa ta'āla (glorified and exalted be He) even has more mercy for us than a mother has for her own child! 

One day the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was walking with a group of his companions, and they passed by a woman who was frantically looking for her child. She would take any child to her breast and try to feed him/her. Then the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said to the companions: “Do you think that this lady can throw her son in the fire?” We replied, “No, if she has the power not to throw it (in the fire).” The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) then said, “Allah subḥānahu wa ta'āla (glorified and exalted be He) is more merciful to His slaves than this lady to her son.”

And guess what? There’s even more mercy in the hereafter than we’re experiencing right now. 

Salman al-Farisi reported: The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Verily, on the day Allah subḥānahu wa ta'āla (glorified and exalted be He) created the heavens and earth, He created one hundred parts of mercy. Each part can fill what is between heaven and earth. He made one part of mercy for the earth, from it a mother has compassion for her child, animals and birds have compassion for each other. On the Day of Resurrection, He will perfect this mercy.” [Sahih Muslim]

99 parts of mercy on the Day of Judgment! That is one reason why it’s so important to have a good opinion of Allah subḥānahu wa ta'āla (glorified and exalted be He)! Allah subḥānahu wa ta'āla (glorified and exalted be He) even tells us in Surat Al-A’raaf:

وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ

“My mercy encompasses all things” (Surat Al-A’raaf; 156]

And you all, my dears, are all encompassed by Allah’s subḥānahu wa ta'āla (glorified and exalted be He) mercy, alhamdulillah. 

 

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The Inner Dimensions of the Udhiyah

Apart from Ḥajj, the greatest action a Muslim can do in the blessed days of Dhū al-ijjah is to offer the udḥiyah (qurbāni/sacrifice).

‘Āisha raḍyAllāhu 'anha (may Allāh be pleased with her) reports that Rasūlullah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “A human does no action from the actions of the Day of Naḥr [slaughtering; refers to the day of Eid al-Adḥā] more beloved to Allāh subḥānahu wa ta'āla (glorified and exalted be He) than sacrificing the animal. On the Day of Judgement, it will appear with its horns, and hair, and hooves, and indeed the blood will be accepted by Allāh subḥānahu wa ta'āla (glorified and exalted be He) before it even falls upon the ground, so let your heart delight in it.” [Tirmidhī]

Although we all know that this is an action that is traditionally performed on Eid al-Adā, a lack of understanding of its reality has led some to question the importance of doing it in the first place. In past years, and increasingly during the current pandemic, many have been asking, “Can I give ṣadaqah (charity) instead?”

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To answer this, it is necessary to understand the following.1 Everything in this world is comprised of an outer form – an appearance and a desired outcome – a “soul.” These two are intertwined in such a way that separating them is impossible. One cannot survive without the other. The clearest example of this reality is in ourselves.

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ

“Soon we will show them Our Signs in the horizons [external] and in themselves [internal] until it becomes clear to them that it is the Truth.” [Surah Fussilat; 53]

We are made of a body, which is comprised of several parts, and a soul, which fills the entire body and allows each part to fulfill its unique function. Without a body, our soul cannot survive, and without a soul, our body cannot survive. Additionally, if any part is missing, the whole person will be considered to have some deficiency. Likewise, the same principle applies to our n. Our n has an outer form, which is comprised of the actions that we perform, and a soul as well. The fact of the matter is that our goal in life is to achieve a complete connection with Allāh subḥānahu wa ta'āla (glorified and exalted be He). The Quran identifies this quality with the word taqwā. The soul that permeates our entire n and therefore, all our individual actions is taqwā. All these actions display a different aspect of taqwā and together form complete n in a person. If anything is missing, a person’s n will be deficient.

For example, the soul of ṣalāh is the portion of taqwā that relates to expressing humility in front of Allāh. The soul of fasting is the portion of taqwā that relates to suppressing one’s desires for Allāh subḥānahu wa ta'āla (glorified and exalted be He). The soul of is adaqah is the portion of taqwā that relates to curing one’s love for wealth by donating in the path of Allāh subḥānahu wa ta'āla (glorified and exalted be He).

Each of these things is necessary, and although they are all types of taqwā, they are not interchangeable. To expand on this, imagine that a person had $100 in cash, $100 worth of food, and $100 worth of furniture.2 The values of all three would be the same, but the functions they perform are different. None is more important than the other but all are necessary.

Similarly, a person cannot discard the outer form (different forms of ibādāt) and say that the only thing that matters is the soul (taqwā). If this were the case, our entire religion could be discarded. Allāh subḥānahu wa ta'āla (glorified and exalted be He) says:

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ ۚ

“Neither their flesh reaches Allāh nor their blood (the udḥiyah animal); it is your taqwā that reaches Him.” [Al Hajj; 37]

There goes udḥiyah. Allāh subḥānahu wa ta'āla (glorified and exalted be He) says:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

“Oh you who have believed, fasting has been prescribed on you as it has been prescribed upon those before you so that you may become people of taqwā.” [Surah Al-Baqarah; 183]

There goes fasting.

 إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ

“Verily ṣalāh prevents indecency and sin” (in essence, taqwā) [Surah al-‘Ankabut; 45]

Ṣalāh can also be put to the side.

لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

“Virtue is that one sincerely believes in Allāh, the Last Day, the Angels, the Book and the Prophets and, out of His love, spend of one’s choice wealth for relatives and orphans, for the needy and the wayfarer, for beggars and for the ransom of slaves, and establish ṣalāh and give zakāh. And the virtuous are those who keep their pledges when they make them and show fortitude in hardships and adversity and in the struggle between the Truth and falsehood; such are the truthful people, and such are the people of taqwā.” [Surah Al-Baqarah; 77]

There goes our entire dīn.

The soul of udḥiyah is that portion of taqwā that expresses our total submission to Allāh subḥānahu wa ta'āla (glorified and exalted be He). “O Allāh, my life is in your Hands. Do with it whatever you wish!” The actual command was to sacrifice the thing that is most dear to you – a life. And in Ibrahīm 'alayhi'l-salām (peace be upon him) case, the life of his only child. The life of the child who for decades, he prayed and hoped for. Allāh subḥānahu wa ta'āla (glorified and exalted be He) commanded Ibrahīm 'alayhi'l-salām (peace be upon him) in a dream to sacrifice his beloved son, Ismā’īl 'alayhi'l-salām (peace be upon him). Ibrahīm 'alayhi'l-salām (peace be upon him) said, “My beloved son, I have seen that I was sacrificing you in dream. What do you think?” Without hesitation, Ismā’īl 'alayhi'l-salām (peace be upon him) responded, “O my beloved father, do as you have been commanded. Inshā Allāh, you will find me among the patient.” When Ibrahīm 'alayhi'l-salām (peace be upon him) tried to push the knife on his son’s neck, it became dull and “We called on to him, O Ibrahīm! You have surely fulfilled your dream. This is how we reward those of excellence. Indeed, this was a clear test. We ransomed him with a mighty sacrifice.” [As-Saffat; 100-107]. From that day until the end of time, Muslims have and will continue emulate this sacrifice of Ibrahīm 'alayhi'l-salām (peace be upon him) as a reminder of what true submission is.

When standing before Allāh subḥānahu wa ta'āla (glorified and exalted be He), we will need to present all types of taqwā. If we were to have a surplus of one type, for example, ṣadaqah, we would be rewarded for it, but that would not change the fact that something else is missing. If we were to tell our child to make sure that their room is clean for Eid and, instead of doing that, they cooked a delicious meal, we would thank them for their gesture, but then say that there is a time and place for everything and this time is for cleaning your room.

The purpose of ṣadaqah is to cleanse our hearts from the love of wealth by giving it to the poor. Although it is recommended to give a portion of the sacrifice to the poor, it is not the purpose, nor is it a requirement for its validity. The purpose of udḥiyah is to follow the command of Allāh subḥānahu wa ta'āla (glorified and exalted be He), in the way that He commanded it. In the past, and even now in some agrarian societies, the most beloved belonging to many people was their animals. This is because unlike other wealth, animals serve many purposes. They are a means of milk and clothing, a status symbol, a means of breeding, and also can be sold or eaten. To sacrifice an animal was truly a great sacrifice.

However, times have changed. Yet due to this very reason, udḥiyah is still a sacrifice, especially in America. We are used to the comforts of our home and would much rather donate money than take a day off from work and spend time, money, and energy in going to a farm and performing the udḥiyah. This is our sacrifice. We cannot abandon this great act.3,4

May Allāh subḥānahu wa ta'āla (glorified and exalted be He) preserve our pristine religion in the manner it was practiced by Rasūlullah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and his companions.

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

“Surely my prayer, my sacrifice, my living, and my dying are for Allāh alone, the Sustainer of Universe. He has no partner. This is what I have been ordered, and I am the first to submit.” [Al-An’am; 162]

و ما توفيقي إلا باالله عليه توكلت و إليه أنيب

[1] The concept of actions having an outer form and inner soul were expanded upon in the Khutbāt of Hakīm al-Ummah Mawlāna Ashraf Alī Thanvī (throughout volume 16 – Barakāt e Ramaḍān) and Hakīm al-Islām Qāri Muḥammad Ṭayyib رحمهما الله تعالى رحمةً واسعةً . Qāri Ṭayyib specifically spoke about this concept in relation to the udḥiyah (Sunnat e Khalīl ‘Alayh al-Salām, volume 3, page 211). I benefited from these works immensely in the course of writing this article and hope the readers appreciate the depth and foresight of our pious predecessors’ foresight.

[2] This general idea – actions of being of the same value but different types – is proposed by ‘Allāma Ibn Taymiyyah and mentioned by Muftī Rashīd Aḥmad Ludhiyanvi رحمهما الله تعالى رحمةً واسعةً  in Aḥsan al-Fatāwā in relation to another topic, but the concept fits here as well.

[3] This article is not meant to say that having someone else perform your sacrifice by sending it overseas is invalid. Its purpose is to explain that the sacrifice itself is an important part of our dīn, and its full benefit will be realized when we perform the sacrifice by ourselves. It should also be noted that perhaps the reason that there is confusion over why the sacrifice cannot be substituted with ṣadaqah and thus, the distinction between the two is not clear.

[4] This article was started before the current pandemic. In a situation like this, if someone does not feel comfortable from a health perspective to perform the sacrifice on their own, they can appoint someone else to perform it for them, whether here or overseas. However, the current situation does not allow for ṣadaqah to be given in place of the sacrifice. Many ahadith (Bukhārī, Ahadith 968, 984, 985; ‘Ilā al-Sunan 17:212-217) indicate that the sacrifice is wājib. A wājib act cannot be substituted based simply on our thoughts or opinions. For more details on the obligation of the sacrifice, please read Muftī Abdullah Nana’s upcoming article about the fiqh of the udḥiyah.

* Two more points should be kept in mind. First, despite the pandemic, people have not stopped eating meat. In the current climate, if one is not able to perform the sacrifice by themselves, having it done in another country will also be a means of helping others. In fact, for many, Eid al-Adhā is the only time of the year that they able to eat meat. Second, we must broaden our thinking about charity. Our charity should not be restricted to only those things that are obligated upon us by Allāh subḥānahu wa ta'āla (glorified and exalted be He) such as zakāh and udḥiyah. If Allāh subḥānahu wa ta'āla (glorified and exalted be He) has blessed us with the means,  we should strive to give ṣadaqah above and beyond these obligated act.

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30 Khawaatir in 30 Days- A Parent’s Guide | Day 18: When the Angels Surround Us

Now that we have learnt about Hajar raḍyAllāhu 'anha (may Allāh be pleased with her) and her sa’i, let’s now talk about when the angels surround us.

Do you know that every time we sit together and remember Allah subḥānahu wa ta'āla (glorified and exalted be He), we are not alone in our meeting? We have very special visitors, and these visitors love to hear us praising Allah subḥānahu wa ta'āla (glorified and exalted be He)and thanking Him. 

Question: Who can tell me who these visitors are?

Yes! They are angels! Can anyone name some angels for me?

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The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

We have Angel Jibril 'alayhi'l-salām (peace be upon him) who has delivered every message to every Prophet since the beginning of time. We also have our angels on our left and right who write down our deeds.

Question: Does anyone know the name of the angel that is in control of the weather? 

His name is Angel Mikai’l. 

There are so many gifts that Allah subḥānahu wa ta'āla (glorified and exalted be He) grants us when we gather together and remember him. Four things happen every single time! I want you to pay close attention to this hadith, because I’m going to ask you what those four things are after I read it. 

Are you ready?

‏لا يقعد قوم يذكرون الله عز وجل إلا حفتهم الملائكة، وغشيتهم الرحمة ونزلت عليهم السكينة، وذكرهم الله فيمن عنده‏

The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “When a group of people assemble for the remembrance of Allah subḥānahu wa ta'āla (glorified and exalted be He), the angels surround them (with their wings), (Allah’s) mercy envelops them, tranquility descends upon them, and Allah subḥānahu wa ta'āla (glorified and exalted be He) makes a mention of them before those who are near Him.”

Question: Can you believe that Allah subḥānahu wa ta'āla (glorified and exalted be He) makes mention of your name when you make mention of His? What do you think it means when “tranquility descends upon us?” Do you feel how calm your heart is? 

That is a gift from Allah subḥānahu wa ta'āla (glorified and exalted be He) and He tells us that our hearts find rest in His remembrance:

أَلَا بِذِكْرِ اللَّـهِ تَطْمَئِنُّ الْقُلُوبُ

“…Unquestionably, by the remembrance of Allah hearts are assured” [Surah Ar-Ra’d; 28] 

 

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The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

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