Friday Sermon
Death
In the name of Allah most Gracious most Merciful.
Thanks be to Allah Lord of the worlds. May peace and prayers be upon the best of all messengers.
Allah’s greetings to all of you; dear parents, loved brothers and sisters. May you all be well, may all your life be good and may your final place be: Paradise. I ask Allah the exulted and greatest, who brought us together in this house of his to obey him, I ask him to bring us together with the company of the chosen one, the messenger PPBU, in his paradise. He is the Lord and he is the capable.
The real purpose of our creation as Allah has made it clear when he said: {I did not create humans and Jinn for any other reason other than to worship me}. Allah also made clear the reality of this world life that he made to be the venue for our test.
- Allah the Exalted degrades the significance of this life and belittles it by saying,
(That the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, like a rain (Ghayth), which is the rain that comes down to mankind, after they had felt despair, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment. And the life of this world is only a deceiving enjoyment.)
B. The messenger (ppbu) said: [As far as Allah is concerned, if this worldly life had any value even as little as a wing of a mosquito then he wouldn’t have given an atheist as much as a drink of water]. That is why the messenger of Allah always advised his companions never to settle and feel at home with this worldly life that is certainly coming to an end. He was reported saying: “be in this life as a stranger in a transit.” Ibn Omar used to say “if your night comes do not expect to see the morning, and when your morning comes do not expect your night; and take from your health to your sickness, and from your life to your death”
The tarnishing of this worldly life in the Quran and the Sunnah is not because of its time of day and night. For Allah created day and night to those who needed reminding or needed to be thankful. The tarnishing was not due to the venue for Allah has made earth a living and habitation to Adam and his siblings. Certainly the tarnishing was not because all the good things in it, for these are all mercies from Allah to all his creatures. The real reason for tarnishing this worldly life is due to all the disobediences and sins committed against Allah.
We certainly do not want all to take the idea of giving up this worldly life. This life is like the farm for the next life. The messenger said: [Any Muslim planting any plant or a tree and some bird or human or an animal eats off that then it will be considered a charity for this Muslim]. Before crossing to the life of permanence we pass through the temporary and terminating life. This life is a mere passage to the next endless life. This is a finite life and the next is an infinite life. We can sow seed here to harvest over in the next life.
Everyone dies, the good, the bad, the fighter in the line of Allah, and those who escape the service, the believers and those who enslave people, the honorable people die and the cowards, those who love life and value it dearly. All die, for Allah said: {All who is on it will perish, and shall remain the face of your Lord with the Majisty and exalted}. The messenger also said: [Always remember the destroyer of enjoyments]. It is the fact that Allah called in his book “the certainty” or “the truth” when he says: {and comes the struggle of death with the truth. That is what you have been avoiding. And the horn is blown, that is the day of threat. And each soul arrives and with it one who leads it and one who is a witness} 19-19. (La elaha ella Allah. Allahu Akbar).
Death has its struggles. Those word were said by the beloved messenger PPBU when he was dying on his death bed. 3a-esha (عائشة) said: The messenger of Allah died between my stomach and my chin. He was holding a cup with water. He used to dip his hand into the water and wipes his face and says: {La elaha ella Allah. Death has its struggles.} This loved human to the Rahman, gets a feel of the struggles of death. Well then how about us? And in another report he was saying: {My Lord help me overcome the struggles of death.}
The struggle of death comes with the truth. What are the struggles and the problems. Well, at those moments the worries and problems get worse. On the death bed one sees in his/her room what no one else can see. You shall see a Satan sitting at your head all he wants is to distract you from the word of the statement faith and fidelity or the statement of deliverance and salvation. (La elaha ella Allah.). Satan tries to block you from it. Satan talks to you: Die as a Jew. It is the best of religions. And he says: Die as a Christian it is the best religion. The scholar ibn Taymia was asked about the matter of offering of the religions at human’s death bed. He said some people do and some do not get that offering immediately before death. But it is the temptations that we were ordered by our messenger to guard against when he said: {Lord, with your grace I guard my self against the punishment of the grave, and the punishment of hell, and against the temptation of life and death and against the temptation of the false messiah.} Satan comes at the hour of death as part of the temptation of death. And this is probably the toughest temptation upon the son of Adam. Did you know dear brothers that the Imam Ahmed Ibn Hanbal (إبن حنبل) Satans called him at his death bed? His son said: “When time of death approached my father, I kept looking at him. He went in and out of conscience. Every time he comes round he used point with his hand and says: Not yet… not yet.” When he was asked by his son, he said: “son, Satan is sitting at my head biting his fingers and saying to me: If miss today I will not get you again. And I say to him, Not yet, not yet till I die on: Allah is my only god. (la elaha ella Allah)”. Dear brother and sister, if you were of the true believers, sincere in believing the one god Allah. If Satans come to you, Allah will send you the angels of fixation or holding firm. For the messenger PPBU was reported saying: {When a believer lies on his/her death bed; angles with white faces like the sun come to him with a shroud or cover from paradise and embalm and perfume from paradise. They sit where he/she can see them. Then the angel of death comes and sits at his head and calls upon his/her good spirit saying: You good spirit come on out, while praising and thanking your Lord. And with the good news, the assurance of freshness, the fragrance of basil, and a contented not dissatisfied Lord. The spirit of the believer slips out with ease, softness and facility as water would seeps out of the rim of its container. The angels do not let it stay in hands of the angel of death not for blink of an eye. It takes it and ascends with it towards Allah}
Allah says: {Allah holds firm the believers in the firm message in this life and in the life after. And He lets the aggressors go astray. And Allah does what He pleases.} Ibrahim 14-27. Allah has affirmed this good news to the believers in his singularity when He says: {Those who said Allah is our Lord and then remained on the straight path, angels descends upon them to assure them do not worry and have no fear and no sadness, and take the good news of a the paradise that you were promised. We are your supporters and guardians in the first life and in the life after. And you shall have what yourselves wishes for. And you shall have what you demand. Hosting is by a merciful forgiver}.
Ibn-Abbas said that the “firm message” in this life and the life after is: “No god but Allah or La ellaha ella Allah”
“The struggle of death comes with the truth. That is what you have been avoiding” 50-19. The truth is that you die and Allah is alive never dies. The truth is that you shall at the time of your death see the angels of mercy and the angel of death. The truth is that your grave will be a garden of the gardens of Eden or a hole of the many holes of Hell.
“That is what you have been avoiding” meaning all that time visiting the doctor when feeling sick, getting a drink when thirsty, after the health, strength, intelligence, what is next, you prince or manager, you of high status or low, you rich or poor? For Allah says: {No, when it gets to the collarbone, and when it is said: is there a doctor or a healer, or who will elevate him? And realised it is departing or separation time, and the leg is twisted round the other, It is to your God that moment you shall be led} 75-30. When Allah says “and when it is said: is there a doctor or a healer, or who will elevate him?” The word in Arabic (raq, راق) it means healing, and it means elevating upward. On one side, it refers to who would save him now, but it also means who would carry the spirit up into the heavens. Will it be the angels of mercy or the angels of punishment or hell? Or, who would treat him/her now. For who is he? Does he have the money to take him in a private jet to the best hospital in the world, with the best team of specialist doctors round him? The doctors may want something, but the King of all kings wants something else. Allah says: {For each nation has certain term; when it comes, they do not get beyond it one hour nor ahead of it.} 7-34. Allah also says: {Where ever you may be, death will catch up with you; even if you were in erected towers} 4-78.
As the dieing person starts going pale, the limbs feeling cold, and start to feel deep cold creeping through his hands and feet. At the moment of difficulty he looks into the room where he/she is. Once he sees it as frightening space and once sees it narrower than the eye of a needle. Starts to see his folks getting closer and further away. Starts getting mixed up. Who is this at his head? Is it the angel of death, who are coming down from the heavens? He can see them with his own eyes, they are angels. Wondering if they are the angels of mercy or angels of hell. Wonder what will the angel of death say to him? Will he say: you good spirit come on out to blessings and contentment from your Lord, and to a contented Lord not a dissatisfied lord. Or will the angel of death say: You, bad spirit come on out to Allah’s anger and wrath and punishment. The person comes back for a few seconds with a wakening look, and suddenly can sense his folks, family and loved ones round him. Looks in plea of mercy, saying sometimes without voice, Please, don’t leave me alone. I am your father, I build the homes, I made the money, I worked hard in the business. My children who of you would donate an extra hour in my life out of his? Buy me time with all my money, with days of your lives. But, Allah’s truth takes over. The Koran says: {My money will not do. My majesty has left me}
The Khalifa Suliman ebn Abdul-Malik asked the scholar Abo-Hazim: why is it that we hate death. Abo-Hazim said: because you built your worldly life and destroyed your life after. Consequently, you hate to move from a build area to a dissolute area.
Your life no matter how long it goes on, it is short. And no matter how great in status it gets, it is worthless. Time will come when one goes into the grave. Abu Hazim was asked then, How are we with Allah? Abo-Hazim said: measure yourself by the book of Allah. And where in the book I find it (the Khalifa asked). Abu Hazim said: in 82-13 and 14 {the kind, true and devoted are in comfort, exultation and blessedness. And the immoral and inhibited are in hell}. The khalifa asked: “then where is Allah’s mercy?” He answered: “Allah’s mercy is very close to those who do good” 7-56. The khalifa asked and how are we going to be put by Allah tomorrow? He replied: the ones who did good is just like the slave coming home to his folks and family after a long travel. The family welcomes him with great joy. Those who do bad will be like a runner away slave brought back to his master.
The messenger said: {this who loves to meet Allah, Allah will love meeting him. And this who hates to meet Allah, Allah will hate meeting him}. Hearing the messenger saying that, his wife 3a-esha said: we all hate death. No, he said: the believer when given the good news about the mercy of Allah, and Allah’s contentment with him, and Allah’s paradise; just loves meeting Allah, and Allah love meeting him. While the non-believer when given the news of Allah’s dissatisfaction and punishment, starts to hate meeting Allah, and Allah hates meeting him.}
That’s the start of our journey to the next life by death. Death ends by reaching the next stage: which is the grave, which we shall talk about in another Friday.
Dear brothers make a pure repentance and the return to Allah, the Lord of the earth and the heavens. Any of you who aggressed against yourselves with the wrong doings; not doing your prayers in the houses of Allah, or those who stopped dressing as Allah recommended you to, those who refrained from attending the learning about your religion, those who wasted your time at the coffee houses, return to Allah and Allah will accept your repentance.
Dear brothers and sisters, work hard in this life, build the universe and make as much profits as you want, but with two conditions: do it right (or halal), and give to Allah what He is owed. Work hard in this life but sow plants for the next. This life is like the farm for the next life. Don’t get overwhelmed by making it big in this life and forget about the next life. For soon, you will leave this life, and nothing will be matter except what you have done in advance for the next. Only three things will follow a dead person: his money, family and deeds. Two will come back and leave him: the money and the family. Only his deeds will remain with him. Not forgetting the mercy of the one who never dies.
The Key of Peace
What is the sustaining food for our Hearts and Spirits?
How can people bring peace for themselves?
Do those who are involved in all kinds of the worldly activities bring peace to themselves?
What the Quran said about these questions?
Download Juma Khutba: The Key of Peace
The concept of poverty in Islam
The concept of poverty in Islamic sources
The concept of poverty in the Holy Qur’an:
The words for poverty [faqr, faqir (plural form of) fuqara’] are mentioned in the Qur’an twelve times. When these verses are examined, it is seen that:
· There are two categories of poverty:
1. Spiritual poverty.
2. Material poverty.
· The majority of these verses deal with material poverty.
1. Spiritual poverty:
It means that:
· Men are [Fuqaraa’ ila Allah], i.e.: they are unable to sustain themselves and their absolute need for Allah.
· Allah Himself is al-Ghanyy, i.e.: He does not need anybody.
Poverty [Faqr] to Allah means to have no need of anything or anyone except Allah. With this meaning, the poor [Faqir] is not a person who is far from material things and without daily food, but one who lives keeping constantly aware only needing Allah.
Two out of twelve verses speak about [spiritual poverty]. Allah says:
· [Men, it is you who stand in need of Allah. Allah is self-sufficient and self-Praiseworthy][1].
· [You are called upon to give in the way of Allah. Some among you are ungenerous; yet whoever is ungenerous to this cause is ungenerous to himself. Indeed, Allah does not need you, but you need Him][2].
How to express our spiritual poverty to Allah?
Dear Brothers and Sisters:
One of the most beautiful supplications in the Qur’an is the supplication of the Prophet Moses: [My Lord, I am poor enough to accept good You may grant me]. One day, Moses saw two men fighting, one of his own people and the other of his enemies, then, the one belonging to his own people, i.e.; the oppressed man, asked his help against the one belonging to the enemy, i.e.; the oppressor man, then, Moses gave him a punch and the man dropped dead. After that a man came hurrying up from the further end of the city; he said, [the councilmen were holding a consultation to kill you, clear out! I am giving you sincere advice]. Then, Moses left Egypt in a state of anxiety and fear, feeling helpless. Moses made his way towards Madyan. As he arrived at the water of Madyan, he found a large crowd of people watering the flocks. Among them he found two women to keep back their flocks, he asked them, [What is your trouble? We can not water our flocks,] they said, [until the shepherds have driven off their flocks, and our father is an old man]. Moses watered their flocks for them, then turned away to the shade and prayed, [O Allah, My Lord, I am poor enough to accept good You may grant me].
Dear Brothers and Sisters:
After leaving Egypt in a state of fear; after a long trip, during which he was very tired and lonely; and after doing a great effort for watering the flocks of the two women, Moses laid down beside a tree, and invoked Allah. In such state of weakness Moses directed his face towards Allah. First Moses gave his thanks to Allah, because Allah protected him from those people who were planning to kill Him. Second, Moses expressed his poverty to Allah, because he has no family, a tribe, or friends to help him in this new country. Moses gave thanks to Allah who granted him with good and then asked Allah his help for livelihood. [O Allah, My Lord, I am poor enough to accept good You may grant me].
Dear Brothers and Sisters:
This case, in which Moses was in, is the same case for every human being. Every one who lives in this world has to feel that he is in need to Allah in all of his affairs. He has to communicate with Allah, expressing his poverty to Him, and let Allah to be the best witness for his situation. Every man has to ask Allah to solve his problems because He is the Ghanyy [The Self-Sufficient]. Allah said in the Qur’an: [Whoever has trust in Allah, He is enough for him] [Whosoever has Taqwa of Allah ‘fears Allah’ in whatever he does, Allah will grant a way out of his difficulties] [Allah makes His matter easy for anyone who has Taqwa of Allah ‘fears Him’].
Dear Brothers and Sisters:
Allah asked us to express our poverty to Him, why? Because, when some people have power; either physical body, wealth, authority, etc, then such people feel that they are in no need to Allah; they forgot their creator. This is the case of Qaroon, [Qaroon belonged to Moses’ tribe, and he treated them unjustly. We had given him so many treasures that their very keys would have weighed down a band of strong men. His people said to him; do not exult in your riches; Allah does not love the exultant. But seek, by means of that which Allah has given you, to attain the abode of the hereafter. Do not forget your share in this world. Be good to others as Allah has been good to you, and do not strive for evil in the land, for Allah does not love the evil-doers]. [Q: 28/76-77].
What was the reply of Qaroon? He said, [I am in no need to Allah; This is mine, not Allah’s]; [These riches were given me on account of the knowledge I possess]. [Q: 28/77]. I am an expert in my field. I am a smart. I am a business man. Then, what was the consequence? Allah replied: [We caused the earth to swallow him, together with his dwelling, so that he found none besides Allah to protect him; nor was he able to defend himself] [Q/ 28-81].
Allah said: [However, man acts so arrogant, for he sees himself self-sufficient] [Q; al-alaq/6-7]. This means that man transgresses in thinking himself his own master, when he has a power. Righteous men used to say, on entering the Mosque: [O Allah! I am your servant at the gate of your house. I am the poor, standing before your house].
Dear Brothers and Sisters:
Nowadays, Humanity is more than five billion. If Allah wills to remove them and replace them with a new generation, it is not impossible for Him.
Some people say that I am in no need for Allah. I have money, offspring, authority and so on. I have all means of power. I have all means of livelihood. For such group of people, Allah said; [It is We Who have created you; will you not believe then in Our power? Behold the semen you discharge: did you create it, or are We the Creators? It was We who ordained death among you. Nothing can hinder Us from replacing you by others like yourselves or transforming you into beings you know nothing of. You surely know of the first form of creation. Why, then, do you not celebrate His praises? Consider the seeds you grow. Is it you that give them growth, or We? If We pleased, We could turn your harvest into chaff and you would then be left lamenting, [We have incurred penalties! Ah, we are undone. Consider the water which you drink? Is it you who send it down from the clouds, or are We the senders? If We pleased, We could turn it bitter. Why, then, do you not give thanks? Observe the fire which you light? Is it you that create its wood, or are We the creators? We have made it a reminder for man and an advantage for the wayfarers of the desert. Praise, then the name of your Lord, the Supreme One] [56/ 56-74]
Dear Brothers and Sisters:
When Moses asked Allah, Allah responded to his call: [One of the two girls came towards him and said: my father calls you. He wishes to reward you for watering our flocks. And when Moses came to him and narrated the story, he said: Fear not! You secure from the unjust people. One of the two women said: O my father! Hire him! Surely the best of those that you can hire is the strong man, the faithful one. He said: I desire to marry one of these two daughters of mine to you on condition that you should serve me for eight years; but if you complete ten, it will be of your own free will, and I do not wish to be hard to you; if Allah please, you will find me one of the good].
This is what happened. Moses had a wife, a job, security and shelter. Then after a while he became a prophet.
Dear Brothers and Sisters:
We have to live in the shade of this small verse; [My Lord, I am poor enough to accept good You may grant me]. We have to believe in it, ponder upon it, and act according to it. There is none but Allah alone: [Every hardship is followed by ease. Every hardship is followed by ease].
2. Material poverty:
It means helping, protecting, and sheltering poor people.
Ten out of twelve verses are related to material poverty. In these verses, those who are not rich have material needs and require other peoples’ help.
The concept of poverty in the purified Sunnah:
The words for poverty in the hadiths of the Prophet Muhammad are generally used in the same way. There are many hadiths related to poverty and the poor in the Zühd [the ignorance of the world life] and Riqaq [giving sensitivity to the heart] chapters of hadith sources.
In these hadiths the poor mainly refer to [material poverty] as it is in the Qur’an.
The Islamic view of poverty:
First, we have to know that Islam is not against gaining property and commodities. As long as property does not become of a source of pride, arrogance and oppression or cause people to be enslaved to it (abd ad-dinar), Islam does discourage but actually encourages people to gain property.
On this point, the Qur’an reads as follows:
· O Muhammad, ask them, [Who has made it unlawful to maintain beauty and to eat the pure foods which Allah has produced for His servants? Say, [They are made for the enjoyment of the believers in the life of this world, but they shall be theirs alone in the Day of Resurrection [such articles and objects, material and immaterial, were given to both believers and disbelievers in this world. Thus, do We explain the signs in detail for those who know].[3]
· Again, according to the Qur’an, [women and offspring; hoarded treasures of gold and silver; splendid horses, and (wealth of) cattle and plantations][4] are not accused in and of themselves, but because of causing greed and passionate desires in people. Thus, when prosperity does not cause them to have these negative behaviors, it will be a means of blessing both in this world and the next world.
Second, we have to know that Islam considers that struggling for a living by producing something or by commerce is a meritorious job.
In order to sustain humanly life in this world, working and having enough property is imperative for everyone in Islam. Moreover, working to obtain property and maintain a good life is accepted as a valuable effort and worship.
It is stated in the Qur’an that while the night is created for the rest, the day is created for the maintenance of life[5] and it is accepted as a principle, [That man can have nothing but what he strives for][6]. Furthermore, the Qur’an, in the Surah of Jumu’ah, commands that when Muslims finish their prayers they should disperse through the land and seek the bounty of Allah[7]. Saying [a person does not eat anything better than he earns by himself][8] the Prophet Muhammad also indicated the importance and holiness of working.
Third, it must also be noted that while Islam encourages Muslims to work and to gain their livelihood, it has also brought some regulations and restrictions related to gaining income and ownership.
In this context, it has brought two important principles:
· Gaining income and ownership should be by legal means.
· Income and wealth should be spent on legal aims and the common good.
Islam is against those who accumulate property for the purpose of greed and oppression as well as those who gain thorough unlawful business practices.
Fourth, Islam does not have any negative attitudes towards property; instead it places great value on prosperity as long as it is used properly.
Again, Islam basically does not see poverty as a virtue, but as a social anomaly that must be alleviated, and a situation from which a Muslim should pray to Allah to be protected from its consequences.
In addition, Islam provides some guidelines to eliminate its negative effects. In fact, other world religions also try to solve this serious problem by establishing some regulations and giving advice to her followers such as [protecting the oppressed people from the oppressors’ cruelty, helping needy persons, and maintaining the lives of aged, orphan and other handicapped persons in the society].
Fifth, there are no verses in the Qur’an nor any hadith related to the Prophet that advocates poverty.
Indeed a devout person is a person who has adequate wealth, but never puts it into his/her heart. The Prophet indicates this when he says: Even if I had had gold as much as the Mount Uhud, I would not have kept it in me][9].
Additionally, the Prophet says: [Worldly wealth is sweet and attractive][10]. However, He meant by this hadith that everyone could not behave as he did in terms of property. Indeed, He approved that Muslims should have property and saw richness as a grace of Allah as long as they fulfilled their responsibilities towards other people and society. In this context, He said: [A clean property (goods) that is acquired by legal means is a beautiful grace for a devout Muslim][11]. Although the Prophet Muhammad states that a true richness is the richness of heart[12] it should not be understood from this that He is saying that He does not reject the property of the world, for he says [Allah loves those who are devout, rich and vow themselves to worship][13].
The issue of poverty is spoken more comprehensively in the hadiths. The authentic hadiths related to the Prophet indicate that poverty is an important danger and threat for both individuals and societies.
The Prophet clearly points out that poverty is an unwanted situation from which every Muslim should protect himself/herself[14].
Indeed, while He himself prayed, [O my Allah, I refuge to you from the evils of poverty][15] he advised his friends with the following prayer: [Refuge to Allah from the evils of poverty, famine, degradation, oppressing and oppressed][16].
It is also known that some serious precautions were taken to hinder poverty and to maintain the prosperity of the society during his lifetime. Making the needy people brothers and sisters with those who are rich, freeing of slaves, encouraging the Islamic foundations for the common good, atonement, giving alms for the poor, and voluntary spending etc. are just a few examples.
Although Islamic sources approve of benefiting from the world and of being rich, and see poverty as a social illness and threat that must be eradicated, it cannot be said that this has been properly understood or applied by Muslim societies in history.
The historical events show that while a part of society lived in luxury, forgetting the Islamic teaching of modesty and the middle road, others preferred to live in poverty and withdraw themselves from any of the benefits of the world.
Islam, revealed to humanity over 1400 years ago, came with the most just and easy solution to the problem of poverty, hunger and starvation in this world.
Islam is the religion and way of life that was revealed to humanity by our creator, Allah.
Islam was revealed as a practical religion that covers all aspects of our lives, and it is intended to be implemented in our lives. When implemented honestly and correctly, Islam provides solutions to all problems that are faced by humanity.
One of the most widespread and dangerous problems faced by humanity is that of poverty, hunger and starvation.
There is nothing more horrifying than the realization that as we live our happy lives here, millions of our fellow human beings live in hunger and face starvation. The majority of the world population today lives in poverty.
It is clear that the world system we have set up today is unjust and inhumane. Otherwise, how can we allow this situation to continue with less than 10% of the world population controlling over 90% of the wealth and resources on this earth?
If Islam is implemented in the world today, the problem of poverty, hunger and starvation would be completely eliminated within a year.
The Obligatory Zakah:
Islam makes it obligatory on every Muslim to pay a certain “tax”, called Zakah, on their accumulated wealth. The money collected from this Zakah is to be distributed among the poor and needy.
The Arabic word “Zakah” means both ‘purification’ and ‘growth’. One of the most important principles of Islam is that all things belong to Allah, and that wealth is therefore held by human beings in trust. Our wealth is purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth in our wealth.
Zakah is due on accumulated wealth that has been in the possession of a person for at least one year. There are rules on how to pay Zakah on each type of possessions, such as gold, animals, crops, shares and so on. A certain percentage of each type of these possessions is to be paid as Zakah. Note that the Zakah is taken from excess wealth that a person is accumulating and has had in their possession for over a year. It is not paid on income. Therefore, people whose save nothing after covering their expenses with their income do not pay Zakah, and in fact may be eligible to receive Zakah money from others if their income does not cover all their needs.
The Zakah is to be distributed among people of the following categories, depending on need:
(1) The Destitute: Those who don’t have material possessions nor nor means of livelihood.
(2) The Poor: Those with insufficient means of livelihood to meet basic needs.
(3) The Indebted: Those who are in debt and have difficulty repaying it.
(4) Stranded Traveller: The traveller who does not have enough money to complete their journey.
(5) To Free Slaves: Zakah money is to be used to purchase slaves and free them.
(6) New Muslims: Those who are new to Islam and require help to integrate themselves into the Muslims community.
(7) In the Path of Allah: Zakah money can also be spent in the path of Allah. This can include many things, basically any project that helps Muslims or Islamic causes.
(8) Zakah Workers: Those whose job it is to collect and re-distribute Zakah money get their salary from the Zakah money.
How can Zakah eliminate Poverty and starvation?
If Islam was implemented in the world today, starvation would be eliminated from the planet within the first year. The Zakah due on agricultural products ranges from 5% to 10% of the produce. There is also Zakah due on various types of animals such as sheep, cows and camels. Imagine if 5%-10% of all agricultural production in the world, plus the required amounts on animals are distributed among the hungry and starving people of this world. The problem would be solved immediately.
In the system we have today, some nations intentionally spoil a part of their agricultural production in order to maintain high prices for their produce. Can you see the difference between the system driven by human greed and the Islam which was imposed by Allah (swt), the most gracious and most merciful?
In addition, Islam can solve the problem of poverty. Consider the Zakah due on money. Zakah is due at 2.5% on money that has been in one’s possession for over a year. Now consider this simple fact: Forbes Magazine reported that in 2004 there were 587 billionaires worldwide, with a combined net worth of $1.9 trillion dollars. If in 2004 these 587 richest people in the world paid zakah, we would have had $47.5 billion dollars distributed among the poor.
This calculation has just considered less than 600 individuals on this earth. What about if everyone contributed to a global Zakah fund in the same way?
The total world GDP (summation of gross domestic product of all countries in the world) was estimated in 1999 to be $27,357.9 billion dollars. The 2.5% Zakah on this would amount to $683.95 billion dollars annually. These are just ball park figures to give the reader an idea of how much money Zakah can generate.
This Zakah money should not only be distributed for immediate relief to the poor. It can also be given in the form of small business loans. For example, poor farmers can be given loans or even grants from this Zakah money to enable them to purchase the equipment and materials they need to lift them out of poverty. The same can be done for small business owners, or for the poor to set up small workshops or factories to lift them out of poverty once and for all. Within a few years, poverty would be eliminated or at least greatly reduced.
Optional Charity:
As discussed earlier, the obligatory Zakah imposed by Islam can easily solve the problems of poverty and starvation in the world. However, in addition to that, Islam greatly encourages Muslims to give extra charity. For example, the Prophet Mohammad (pbuh) once said that the person who sleeps full while his neighbour sleeps hungry is not a true believer.
Islam also always encourages charity in all situations. For example, for the persons who are not able to fast in Ramadan, they are required to feed some poor people for each day they do not fast. And there are many such examples.
Examples of Charity in the holy Qur’an and the Sunnah:
Allah said: [And be steadfast in prayer and regular in charity][17].
Allah said addressing the messenger of Allah, Mohammad (pbuh): [Of their goods take alms (charity), so that you might purify and sanctify them, and pray on their behalf][18].
When the messenger of Allah, Mohammad (pbuh), sent one of his companions to call the people of Yemen to Islam, he asked him to tell them the basics of Islam, among which was: [... and tell them that Allah has made obligatory on them a charity that is taken from their rich and given to their poor...][19].
Allah said: [So he who gives (in charity) and fears (Allah), and (in all sincerity) testifies to the Best, We will indeed make smooth for him the path to Bliss. But he who is a greedy miser and thinks himself self-sufficient, And gives the lie to the Best, We will indeed make smooth for him the Path to Misery; Nor will his wealth profit him when he falls headlong (into the hell fire)].[20]
Allah said: [By no means shall you attain righteousness unless ye give (freely) of that which you love; and whatever you give, Allah knows it well].[21]
Allah said: [O believers! Cancel not your charity by reminders of your generosity or by injury, like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in Parable like a hard barren rock, on which is a little soil; on it falls heavy rain, which leaves it (just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guides not those who reject Faith].[22]
[1] [Q: Fâtır, 35/15]
[2] [Q: Muhammad, 47/38]
[3] [Q: A’râf, 7/32]
[4] [Q: Al-Imran, 3/14].
[5] [Q, 28/73]
[6] [Q, 53/39]
[7] [Q, 62/10]
[8] [Bukârî, Buyû’, 15. See also Bukârî, Zakât, 50]
[9] [Bukârî, Zakât, 4; Muslim, Zakât, 10.]
[10] [Bukârî, Jihâd, 37; Muslim, Fitan, 26]
[11] [Ahmed b. Hanbal, al-Musned, IV/197, 202]
[12] [Bukârî, Riqâq, 4; Müslim, Zakât, 40; Tirmizî, Zühd, 40.]
[13] [Muslim, Zühd fi Raqâiq, 11.]
[14] [İbn Hanbel, II/231, 250, 410; Al-Nasaî, wasâyâ, 1; Zakât, 60; ibn Mâjah, wasâyâ, 4.]
[15] [İbn Hanbal, VI/57, 207; abû Dâwud, adab, 101; Al-Nasaî, İsti’âza, 14, 16; Sahiw, 90.]
[16] [İbn Hanbal, II/540.]
[17] [Holy Qur'an, Chapter 2, verse 110]
[18] [Holy Qur'an, Chapter 9, verse 103]
[19] [Reported by Bukhari and Muslim]
[20] [Holy Qur'an, Chapter 92, verses 5-11]
[21] [Holy Qur'an, Chapter 3, verse 92]
[22] [Holy Qur'an, Chapter 2, verse 264]
Zakah in Islam
In the Name of Allah , the Most Compassionate, the Most Merciful
KHUT’BAH 07 – 04 – 2008
Poor–Dues: Az-Zakah
A. Dear brothers and sisters:
Zakah has been an integral part of all prophetic religions. All of the prophets exhorted their followers to pay zakah, the Qur’an says:
1. Remember that We made a solemn Covenant with the children of Israel:
· Worship none but Allah.
· Show kindness to the parents, to the near relatives, to the orphans and to the needy.
· Speak aright to the people.
· Establish Salah and pay Zakah. [Q: 2:83].
2. And in this Book, make a mention of Ishmael:
· He was a man of His word.
· He was a messenger and a prophet.
· He enjoined his people to offer the Salah and give the Zakah.
· And His Lord was well pleased with Him [Q: 19:54-55].
3. Mary merely pointed towards the infant. The people said: how can we speak with a babe in the cradle?! Whereupon the child spoke out:
· I am the servant of Allah.
· He has given Me the Book and appointed Me a prophet.
· His blessing is upon Me wherever I go.
· He has enjoined Me to offer the Salah and give the Zakah as long as I shall live. [Q: 19:29].
4. And We:
· Bestowed on Him [Abraham] Isaac and then Jacob for a grandson.
· And made each a righteous man.
· We appointed them leaders who guided others by Our Command.
· We also enjoined them by revelation to do righteous deeds and establish the Salah and pay the Zakah. [Q: 21:73].
5. The people who were given the Book before this did not divide into sects until after the clear statement [of the right way] had come to them, and the only Command they were given was:
· To serve Allah and to worship none but Him.
· Making their Deen sincerely His.
· Turning all their attention towards Him.
· And to establish the Salah and to pay the Zakah [Q: 98:5].
B. Dear brothers and sisters:
Zakah is the third pillar of Islam and one of its symbols. It is an obligatory religious duty. Whoever denies its obligation is a disbeliever and whoever does not pay it is sinful. It is not a donation or gift given by the rich to the poor and needy; it is an obligation.
The wealth that Allah gives you is in fact owned by Him and you are just a Mus’takh’laf [a trustee]. The poor and the needy are beloved of Allah and Allah loves whoever is kind and generous to them Allah said which is translated as: [Have faith in Allah and His Messenger and give some of whatever Allah entrusted with] [Q: Iron, 7].
Zakah as ordained by Allah is a permanent injunction or Faridah Minallah. It is not an injunction whereby its implementation is left to the consideration and wisdom of the individual, as if that were the case, then only those who believe in Allah and in the hereafter would be fulfilling this requirement. While the rest who are of weaker faith and do not fear the punishments of the hereafter would ignore it.
Allah has instructed in the Qur’an, which means: [Establish Salah (prayers); give Zakah (charity); and bow down with those who bow down in worship]. [Q: 2, 43].
In the above verse, Allah had quoted Zakah second only to Salah, as such determining the position of Zakah as the third pillar of Islam.
C. Dear brothers and sisters:
Zakah is the cornerstone of Islamic economic system, and paying it creates safety and solidarity in the Muslim community. It is narrated by ‘Ali that the Prophet [pbuh] said, [Verily, Allah enjoins rich Muslims to pay Zakah sufficient for the poor. The poor will never be hungry unless the rich fail to pay Zakah. Truly, Allah will call them to account with a severe reckoning and punish them with a grievous penalty. Allah the Almighty said, [Take Sadaqah [alms] from their wealth in order to purify them and sanctify them with it and invoke Allah for them]. [Q: At-Taubah: 103]
Dear brothers and sisters:
This verse is proof that Zakah is obligatory. One infers from the word [take] that Zakah is not merely a good deed, but it is one of main pillars and great symbols of Islam.
It is also the cornerstone of the Islamic economic system and the basis of social solidarity, cooperation and brotherhood in the Muslim community.
We conclude from the word [from] that a small part of one’s wealth is taken and the Sunnah identified the amounts of this [some] according to the nature of properties, the method of earning this wealth and the effort exerted to gather it.
The term [their wealth] indicates that Zakah includes all kinds of property; i.e. agricultural produce, animal resources, gold, silver, currency, bonds, equities, debts, trade, jewellery other than for personal use, oil and mineral resources.
The plural pronoun in [their wealth] means that Zakah is obligatory for all Muslims who own the minimum amount of zakatable property determined by the Sunnah with no exceptions, exemptions or deductions.
The word “Sadaqah [poor-dues]” implies that, by paying Zakah, a Muslim affirms his sincerity and devotion to Allah’s order. The Prophet [pbuh] said, [Paying Zakah is evidence ‘of true belief’] [collected by Muslim]
Dear brothers and sisters:
We conclude from the word [purify] that Zakah purifies the souls of the rich from the greed. Allah the Almighty said, [And those who preserve themselves from their own greed shall be successful] [Q: Al-Hashr: 9]
Zakah purifies the soul of the poor from envy and hatred of those rich who hoard Allah’s wealth and don’t pay it to the needy. The aim of Zakah is to fill the hearts of poor with love, whilst the aim of hoarding is to fill their hearts with hate and malice. Moreover, Zakah protects the whole society from destruction, discrimination and conflict. The Prophet [pbuh] said, “By paying alms enjoined on your wealth, you protect yourself from its evil” [collected by Ibn Khazimah and authenticated by Al-Hakim]
Dear brothers and sisters:
The term [sanctify them with it] shows that Zakah promotes both rich and poor, social relationships, human values, the personality and morality of the rich. Moreover it increases the wealth of both rich and poor.
Zakah also promotes the dignity of the poor because they feel neither forgotten nor lost owing to poverty. Society has to relieve and help them as much as possible. The Qur’an warns whoever gives charity followed by injury.
Allah the Almighty says, [Kind words and forgiveness are better than Saddaqah [charity] followed by injury] [Q: Al-Baqarah: 263]
Paying Zakah apparently decreases your money, but in fact it increases the reward. In addition, Allah will bless your wealth and enhance it. This is the meaning of what Allah says, [And whatsoever you spend of anything [in Allah’s cause], He will replace it. And He is the best of providers] [Q: Saba’: 39].
Islam forbids hoarding and the Qur’an declares Allah’s anger at those who bury money. Allah the Almighty said, [And those who hoard up gold and silver [Al-Kanz; money the Zakah of which has not been paid] and spend them not in the Way of Allah, announce them a painful torment. On that Day it [Al-Kanz; money, gold and silver the Zakah of which has not been paid] will be heated in the fire of Hell and used to brand their foreheads, their flanks and their backs, [and it will be said unto them]: “This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard]. [Q: At-Taubah: 34, 35]
The Prophet [pbuh] clarified that the wealth on which alms are paid is not Kanz [money the Zakah of which has not been paid], for the religious duty of Zakah encourages the rich to invest their money in productive projects so as not to be consumed by Zakah. Therefore the Prophet [pbuh] recommended the guardians of orphans’ wealth to invest it in order that it not be consumed by Zakah.
The Messenger of Allah [pbuh] said, [As for those who don’t give Zakah, Allah will try them with poverty and drought] [collected by At-Tirmidhi]
Dear brothers and sisters:
Allah the Almighty says in his Holy Book, [And spend in the Cause of Allah [i.e. jihad in all forms] and do not throw yourselves into destruction [by not spending your wealth in the Cause of Allah.] [Q: Al-Baqarah: 195] This verse means that, if a Muslim does not spend in the Cause of Allah; including giving Zakah, he throws himself into destruction.
Dear brothers and sisters:
Zakah plays an important role in elevating our community’s shortcomings. Zakah too is Allah’s guaranteed solution to the socio-economic problems faced by the Muslim community. As such, it is vital for us to understand holistically, the importance of this third pillar of Islam in the development and planning of a social system. Without the institution of Zakah, planning a community based on Islamic principles would surely face grave difficulties and inadequacies.
The position of Zakah in an Islamic social system is supported in the Quran; in which it was stated that there are eight groups of people who deserve to receive Zakah. Allah says, which means, [In fact, the Zakah is:
- For the poor, the needy,
- For those who are engaged in the management of Zakah,
- For those whose hearts need to be won over to the truth,
- For freeing the slaves, and debtors,
- For the advancement of Allah’s cause,
- And for the traveler in need. That is a duty enjoined by Allah]. [Q: Surah Al-Taubah, 60]
By examining the eight groups quoted in the above verse, it is obvious that the institution of Zakah is able to solve the poverty problem faced by the Ummah.
Islam has taught us how to manage our economics and finances by pooling together our capital funds either voluntarily, such as donations and waqaf or by obligation, such as Zakah. Allah has also pledged a handsome reward for those who practice Zakah and has warned of grave punishment for those who are oblivious to it.
As emphasized, which means: [My mercy encompasses everything. I will ordain special mercy for those who do righteous deeds, pay Zakah and believe in Our revelations] [Surah Al-A’raf, 156].
Although the Zakah system is a divine guarantee in handling society’s problems, its success however and ability in realizing its objective depends on the country’s economy, the effectiveness of the Zakah manager and the realization of those eligible to pay the Zakah.
I ask Allah to guide us all.
Salah and its significance in Islam
Salah and its importance in Islam
Importance of Salah in the life of the Muslim’s individual:
1. Salah is an act of worship: It is not a custom. It is not a ritual. It is very special. It has no equal. It has no alternative. There are no excuses, even when you are ill, on a journey or even in a war.
2. Salah is the second and most important pillar of Islam.
3. Salah is a practical sign of obedience to the commands of Allah. It is the practical proof of our faith in Allah and Islam.
4. Salah is the only distinction between a Mo’min and a non-Mo’min.
5. Salah reminds you of Allah (SWT), when you get up in the morning, it reminds you three more times when you are busy during the day, and once again before you go to bed.
6. Salah is a direct contact or link between the worshipper and Allah with no earthly intermediaries. It is the Me’raaj of a Mo’min.
7. Salah builds a strong defense against evils which exist around us. It is said in the Holy Qur’an that, surely, Salah keeps you away from indecency and evil. This is why the prayer is described as “remembrance” to Allah (SWT).
8. Salah wipes out our sins: Prophet Muhammad (SAAWS) once asked his companions “Tell me if there was a river at the door step of one of you in which you washed 5 times a day would any of your dirt remain?” When he received the reply that none of it would remain he then said “That is like the 5 times Salah, with which Allah (SWT) wipes out sin.
10. Salah was the last will of the Prophet (SAAWS). As his soul departed he said with his last breaths: As-Salah, As-Salah.
11. Salah is the first thing that a person is judged by on the Day of Judgement. If it was good, the rest of all his deeds will be good. But if it was poor, the rest of all his deeds will be poor.
This narration sets a clear declaration as to how we will be judged on the Day of Judgement. We are given a clear message: [get your Salah in good order, and it will take care of the rest... Lose your Salah, and you are in big trouble]; Very simple message, but very powerful, and very direct.
That is how important Salah is. It was the first command in Islam, it was the last will of the Prophet (SAAWS), and it is the first act that we will be judged by on the Day of Judgement. Therefore, we need to know why it is so important, and how can we uplift our prayers and make our Salah in the manner that will give us the reward in this life and in the hereafter.
Importance of Salah in the life of the Muslim’s Ummah:
12. The knots “in the rope of Islam” will be undone one by one. Every time a knot is undone, people will adhere strongly to the next. (By undone, we understand that people no longer act by this aspect of Islam). The first knot to be undone is living by the law of Islam, and the last to be undone is Salah. What we take from this Hadith, is that when a Muslim community gives up Salah, it will be the last act in giving up their Islam. We have seen this happening across the world and across the generations. This is also why we see that when a Muslim community wants to hold on to Islam, and wants to be recognised as faithful, people make that extra effort to return to Salah.
In this society, we can look at Salah in Islam as our last line of defence. We hold on to it, we preserve ourselves as Muslims, and God willing, we preserve our children and their children and so on, as Muslims. If we lose Salah, God forbid, we lose everything, in this life and in the hereafter. That is truly a disaster.
This is what the Holy Qur’an says about those communities who gave up their Salah: [But after them there followed future generations who lost the Prayers and followed after lusts. Soon, then, will they face destruction] (S19, A59).
The following are just a few more verses from the Holy Qur’an to cast away any further doubts about the rule of establishing Salah in Islam: [And establish regular prayer and give zakah and obey the Messenger, that you may receive mercy] (S24, A56)
[And be steadfast in prayer; give zakah and bow down your heads with those who bow down 'in worship] (S2, A43)
[They are those who, if We establish them in the land, establish regular prayer and give zakah, enjoin the right and forbid the wrong. With Allah rests the end (and decision) of (all) affairs] (S22, A41)
Brothers and sisters, there should be no doubt in our minds and hearts about the need to establish regular prayers. It is vital for our present community, and it is vital for our future generations.
We cannot instil in our children the need to establish regular prayers if we do not act as an example. We cannot understate this point. We have to act as an example to our children. We are asked to encourage our children by age seven, and we are asked to enforce prayers by age ten. There is no doubt as to what the instructions are. We are responsible for our children. We may feel happy that we have been able to establish regular prayers ourselves, and that we have preserved Islam in our community for this generation, but what about the next, and what about the one after. There is no room for leniency here, and we need to be very vigilant. Indeed, there is a Hadith that states that between the person and Kufr (wilfully renouncing Allah) is abandoning Salah on purpose. This was narrated by Muslim and by Ahmad, and it is also agreed by the Sahabah.
15. Importance of Salat al-Jama’ah (Congregational Prayer)
A. What about the role of the mosque and the Jama’ah prayers?
This is an important concept in Islam. Islam encourages the Jama’ah prayers. In an agreed Hadith, the Prophet (SAAWS) states that the Jama’ah prayers is worth 27 times the prayers of a person by himself. There is always more reward when we pray together.
In another hadith, the Prophet (SAAWS) states that the prayer of the man in Jama’ah is worth 25 times his prayers alone. When he performs good Wudu, and leaves his house for the sole purpose of prayers, with every step he takes his status is uplifted, and a sin is forgiven. As he prays, the angels will continue praying for him, saying, God bless him and God forgive him, until he finishes his Salat. This is the reward for establishing Jama’ah prayers.
In another Hadith, the Prophet (SAAWS) mentions that if three Muslims are present in a community, they need to establish Jama’ah prayers, or Satan will get to them, as we are weakened by being separate, and strengthened by the Jama’ah.
In fact, establishing Jama’ah prayers is a definite Sunnah, to the extent that we are informed in another Hadith, that if we leave the Jama’ah prayers, we are actually abandoning an established Sunnah of the Prophet (SAAWS).
14. Other examples of the reward for attending the mosque for Jama’ah prayers are the following Hadith.
The Prophet (SAAWS) said who ever attends the mosque and returns, God prepares for him paradise on every occasion he attends and leaves. The Prophet (SAAWS) also says when you witness a person that regularly attends to the mosque for prayers it is a testimony of his faith.
[The mosques of Allah shall be visited and maintained by those who believe in Allah and the Last day, and establish regular prayer] (S9, A18)
The Prophet (SAAWS) said; Shall I guide you to what wipes away the sins and lifts up your status.
The mosque is the home of every pious person. God will look after this person with mercy and guides him along the straight path to paradise.
Brothers and sisters; We all know that Salah is compulsory, but even with this pillar there are important issues that we need to address.
The most important for us, for the community in anywhere, is that we should encourage ourselves to attend the mosque for Jama’ah prayers more and more. Not just the Juma’ah prayers, but for most Jama’ah prayers if we can.
B. What are the worldly and spiritual benefits of Salat al-Jama’ah?
There is a great reward when Salah is offered in Jama’ah.
Salah gives us both Worldly and Spiritual benefits; these are listed below:
1. ISLAMIC EQUALITY:
In the congregation, rich and poor, high and low, all stand shoulder to shoulder. It is the best scene of mankind’s equality.
2. UNITY:
In this Salah all have one Niyyah, one language and identical actions. All kneel together, all go to Sajdah together.
This teaches us the lesson that we, as Muslims, should be united at all times.
3. LOVE AND CO-OPERATION:
People meet with one another in the Jama’ah Salah. They know the hardships and worries of one another and try to help each other. New things are known there. Mutual love develops. Circle of friendship is widened. We get an opportunity to perfect our life in the light of others experiences.
4. DISCIPLINE:
While offering Salah in Jamat we stand in rows, follow the Imam of Jama’ah and practice obedience to Allah, this forces discipline in us, which is the essential feature of a community’s life.
5. PRESTIGE OF ISLAM:
Our Mosques remain thriving – due to Salah in Jama’ah. It enhances the prestige of Muslims, and the Unity of Muslims affects greatly the enemies.
6. LIMITLESS REWARD:
Allah has put a big reward for Jama’ah Salah. Our Holy Prophet (PBUH) has laid great emphasis on Jama’ah Salah.
Therefore we should offer Jama’ah Salah as often as possible. We should know also know that if there are more than 10 people in Jama’ah, then nobody can estimate its limitless reward except Allah.
My last point is that we must all strive to maintain and protect our mosque, for it is this establishment that will hopefully look after our children and their children. Please invest in this mosque, both financially and with your efforts. This is where our community starts, and this is where we maintain our faith.
Ibadah in Islam
In the Name of Allah, Most Gracious, Most Merciful
Allah (S.W.T.) says in surat At-Thariat, (Verse 56), what can be translated as, “I did not create the Jinn and the humans but to ya’bodoon (submit to me).”
When we hear this great verse, we realize that Allah (S.W.T.) did not create us but for one purpose and one goal; that is to submit to Him alone exclusively. With this, we realize the purpose of our presence in this life, and realize whether our reality conforms to this purpose or not, i.e. do we really submit to Allah alone exclusively?
When we hear the phrase “ya’bodoon” we ask what is the meaning of “ibadah” What does Allah (S.W.T.) meant in this verse? Is it the five daily prayers, or is it the fasting of the month of Ramadan, or is it the prescribed Zakah, or the Hajj to the House of Allah?
If Allah (S.W.T.) meant “ibadah” to have this meaning; i.e., the pillars of Islam only, we will realize that establishing these pillars do not require the whole life of a human being. On the contrary, it only requires a relatively short time compared with the life of a human being. Then, what about the rest of human lifetime?!!
Many Muslims nowadays erroneously think that the meaning of ibadah (worship) is establishing the prescribed forms of worship acts only; they think if they establish them, then they have accomplished the goal that Allah (S.W.T.) created them for. Then they think that no harm will get to them in what they do.
This, in reality, is wrong and a dangerous misunderstanding, because it is not the complete meaning that Allah (S.W.T.) meant, and because a reality was established upon this erroneous understanding that does not completely conform with the goal that Allah (S.W.T.) created us for, and put us on this earth to accomplish it.
What is the cause that led to this erroneous understanding for the meaning of the concept of “ibadah”?
We can pinpoint two main reasons:
- First: Our weakness in the Arabic language that Allah (S.W.T.) revealed the Qur’an with. The Arabs who heard this verse during the days of the prophet (S.A.W.) realized what is meant with the phrase “ya’bodoon”. For this reason, some of them refused it or accepted it knowing exactly what it is meant.
If what was meant by “ya’bodoon” is just what we understand today as the forms of worship acts, no one from the Arabs would have refused it, because they used to perform many forms of worship during their life, but they used to direct their worship to other than Allah and in a different way from what Allah had prescribed. It would have taken them the same amount of time that they used to consecrate for their worship of their idols.
Indeed, they refused it because they realized that what is meant by the phrase “ya’bodoon” that they have to submit their life totally for the authority of Allah (S.W.T.) alone exclusively. Covering the belief to the prescribed forms of worship acts to all life activities, the individualistic and the societal with no exception.
- Second: What led to this erroneous understanding for “ibadah” is the absence of the complete Islamic society, the society that is an important part of submission to Allah (S.W.T.) on earth. The prophet (S.A.W.) established it and his companions and the Muslims after them kept it. This way, they translated practically the meaning of “ibadah” completely and comprehensively that Allah (S.W.T.) meant, and accomplished the goal of their creation and their presence on earth.
This erroneous understanding for “ibadah” also came from the fact that when the scholars of Islam categorized the books of Fiqh, they made them into parts: the part of ibadat (worships), the part of mu’amalat (transactions), and so on.
That was dictated by the nature of publishing and classifying which helped people to go back and look up the rules of interest without difficulty.
This was not because the scholars did not understand the meaning of “ibadah” and restricts it to the prescribed forms of worship acts and they then isolated it from the life of people. They did not do that because they knew the Arabic language and also they were close to the Islamic society witnessing in it that the total enactment of “ibadah” which is submission of people’s life to Allah (S.W.T.) alone exclusively.
After this prelude, we realize why the first call to people in every divine message was: Submit to Allah alone. Allah (S.W.T.) says in surat Al-Araaf, (verse 59), what can be translated as, “Submit to Allah That you have no God except Him”. Also, Allah says in surat Al-Anbiya’, (verse 25), what can be translated as, “We have not sent a messenger before you but we reveal to him that there is no god except me, so submit to me.” Also, in surat Al-Nahal, (verse 36), Allah says what can be translated as, “We have elected from every nation a messenger (to tell them): Submit to Allah and keep away from Taghut (evil).” Also, Allah say in surat Yassin, (verse 60 & 61), what can be translated as, “Have I not had a covenant with you, O’ children of Adam, not to submit to Satan for he is a clear enemy, and to submit to me. This is the straight path.”
The meaning of “ibadah” in the Arabic language is obedience, submission, and humility.
The “ibadah” in Islam means: The ultimate obedience, the ultimate submission and the ultimate humility to Allah (S.W.T.) along with the ultimate love for Him.
From this definition of “ibadah”, we realize that the “ibadah” in Islam must meet two conditions:
- First: Following what Allah (S.W.T.) has legislated and what His messenger has called for, in commands, in prohibitions, in halal and in haram. This is what represents the obedience and submission to Allah (S.W.T.).
- Second: Following what Allah (S.W.T.) has legislated must be coming from a heart full of love to Allah, The Most High.
The concept of “ibadah” that Allah (S.W.T.) has created man for, and made it his purpose in life, and his mission on earth; is a comprehensive and complete concept that encompasses all aspects of man’s life.
The comprehensiveness of “ibadah” for all deen:
Imam Ibn Taymiah was asked about the (verse 21), in surat Al-Baqarah, that can be translated as, “O People, “o’bodoo” your Lord.” He was asked, “what is “ibadah”? What are its branches? Is the whole deen included in it or not?” He responded with details in his book titled “Al-O’bodiyyah”:
“The “ibadah” is a collective noun that includes every thing that Allah (S.W.T.) loves and accepts from sayings and the physical acts; the hidden (acts by heart) and the openly (acts by limbs). The acts by limbs include the prayer, zakah, fasting, hajj, straight talk, loyalty (returning someone’s possessions to them), kindness with parents, having good accord with relatives, keeping promises and treaties, enjoining what is good and forbidding what is evil, fighting against the kuffar and the hypocrites, kindness with the neighbor, with the orphan, with the poor, with the wayfarer, with the animals, supplication, remembering Allah, reciting Qur’an, and all things of this nature are from “ibadah.”
The acts by heart include the love for Allah and His messenger, fear of Allah, asking Him for forgiveness, Having sincerity to Him alone in deen, being patient, thanking for His blessings, accepting His judgment, depending on Him, hoping for His mercy, fear from His punishment, and all things of this nature are from of ibadah worship.” All this is supported by an abundant number of evidences from the book of Allah (S.W.T.) and the sunnah of His messenger (S.A.W.).
The comprehensiveness of “ibadah” for all aspects of this life:
From the etiquette of eating, drinking, going to the bathroom, to building the individual as well as the society, satisfying the people’s needs that are related to the issues of the state and the politics of ruling and governing, the system of economy, the affairs of dealings and the judicial system, and the foundations of international relations in peace and in war. All this is supported by many Qur’anic verses and sayings of the prophet (S.A.W.).
“Ibadah” is following exclusively the system of Islam and its legislation:
Allah (S.W.T.) says in surat Al-Ahzab, (verse 36), what can be translated as, “It was never for a believer; man or woman, when Allah and His messenger make a verdict about some issue, that they will have the choice in their situation.” In surat An-Noor, (verse 51), Allah (S.W.T.) says what can be translated as, “The saying of the believers, when they are called to Allah and His messenger to judge among them, is nothing but we heard and obeyed.” Also in surat An-Nisa’, (verse 65), what can be translated as, “No, by your Lord, they will not believe till they make you a judge in what went wrong between them, then they shall find no grudge within themselves from your judgment, and totally submit.”
In the light of this, there is no worshiper of Allah (S.W.T.) that says: I pray, I fast and I perform Hajj, but I am free that I can eat pork, or drink alcohol, or deal with interest, or refuse anything that does not please me from the rules of Islam, so that I can apply what Allah (S.W.T.) has not revealed.
Similarly, they are not worshipers of Allah (S.W.T.) if they think that the place of ibadah (worship) is only in the mosque; when they leave the mosque, they submit to other than Allah; be their desires or anything else.
He who follows other than the legislation of Allah (S.W.T.), he associated others with Allah in His “ibadah”.
So, if they perform the forms of worship acts like prayer, fasting, zakah and hajj and accept the rulings about their private aspects and general aspects of life, or about the affairs of the society and the government from other than the legislation of Allah (S.W.T.), they have worshipped other than Allah, and gave others what is exclusively the attribute of Allah (S.W.T.).
Those who claim that they have the right to legislate whatever they want, whether they are commands, prohibitions, without the permission of Allah (S.W.T.), they have transgressed against Allah (S.W.T.) and made themselves as god. And those who accept this legislation from those people who legislate and follow their legislation, their system and their laws and abide by their commands and their prohibitions, then they have taken them as god and worshipped them along with Allah or without Allah (S.W.T.), and with this they fall in the category of mushriks.
Qur’an has described the people of the book as polytheists, and stated that they have worshipped their priests and their monks by taking them as gods instead of Allah (S.W.T.), and that was when they obeyed them and followed them in their legislating what Allah (S.W.T.) has not permitted.
Allah (S.W.T.) says in surat At-Tawbah, verse (31), what can be translated as, “They took their priests and their monks as their gods instead of Allah and also the Christ, the son of Mariam. And they have not been ordered but to worship the one God. There is no god except Him. Glorious and high is He above what they associate with Him.”
Adi Bin Hatim came to the prophet Muhammad (S.A.W.), wondering about this verse. Adi said to the prophet that they (meaning the people of the book) did not worship their (priests and monks). The prophet (S.A.W.) replied: “Yes, they (meaning the priests and monks) forbade what was lawful, and allowed what was forbidden, then they (meaning the people of the book) followed them. That is their worship to them.”
The useful social activities are considered as “ibadah” to Allah if they were meant to be for the sake of Allah (S.W.T.). They are so many in the Qur’anic verses and in the sayings of the prophet (S.A.W.) among which: Solving problems between people, visiting the sick, helping the poor, removing obstacles (like rocks, fallen trees due to hurricanes, banana peels….) off the road, supporting the oppressed, having justice between two people, helping people in their needs, the good word, even treating the animals kindly, and all things of this nature.
Making a living is considered as “ibadah” to Allah if the following conditions are met:
- The work has to be allowed in Islam.
- The work has to be accompanied by a good intention.
- The work has to be performed with excellence.
- The work has to be within the limits of Allah. So, there must be no room for injustice, disobedience of Allah or mistrust.
- The work must not keep someone away from his deen obligations like prayer, Fasting,
Even the activities that man initiates out of his nature to satisfy his desires are considered as “ibadah” to Allah. If the intention was good and the satisfaction was in the limits of Islam. The prophet (S.A.W.) said what was reported by Imams Muslim and At-Tirmithi, “With the sexual intercourse that you have (with your wives) is a charity”, the companions asked the prophet: “We satisfy our desires and yet we get a reward from Allah?” The prophet (S.A.W.), then said: “What do you think if your desire was fulfilled in a forbidden way? Will there be a misdeed?” They replied: “Yes”, then the prophet (S.A.W.) said: “So, if he fulfilled it in an allowed way, he has a reward for it.”
