Islam. I live for it: wealth

wealth

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Bismillah.

Volume 3, Book 34, Number 282:

Narrated 'Aisha (radiallaahu `anhaa):

The Prophet (sallallaahu `alayhi wasallam) purchased food grains from a Jew on credit and mortgaged his iron armor to him.

Volume 3, Book 34, Number 283:

Narrated Qatada:

Anas (radiallaahu `anhu) went to the Prophet (sallallaahu `alayhi wasallam) with barley bread having some dissolved fat on it. The Prophet (sallallaahu `alayhi wasallam) had mortgaged his armor to a Jew in Medina and took from him some barley for his family. Anas (radiallaahu `anhu) heard him saying, "The household of Muhammad (sallallaahu `alayhi wasallam) did not possess even a single Sa' of wheat or food grains for the evening meal, although he has nine wives to look after."

Mortgage: convey (a property) to a creditor as security on a loan.

It is neither the taking out of a loan nor a mortgage which by itself is unlawful or prohibited in Islam; what is unconditionally and specifically prohibited and absolutely unlawful in the Sight of Allah is the ‘interest’ element in the loan or the mortgage.

Thus if one takes out an interest-free mortgage on their house or property, such a transaction would be absolutely lawful in the Sight of Shariah Law.

This is the general and overall ruling. Further details will come in the future inshaAllah.

Taken from: http://ilookilisten.wordpress.com/2013/10/28/mortgage-ahadith-1777-1778/

Bismillah.

Hadith no. 1773 (below) is a repeat. Read it here.

Volume 3, Book 34, Number 278:

Narrated Jabir (radiallaahu `anhu):

A caravan arrived (at Medina) while we were offering the Jumua prayer with the Prophet (sallallaahu `alayhi wasallam). The people left out for the caravan, with the exception of twelve persons. Then this Verse was revealed: 'But when they see some bargain or some amusement, they disperse headlong to it and leave you standing." (62.11)

Charity of a Woman: Does she need her husband's permission?

Volume 3, Book 34, Number 279:

Narrated 'Aisha (radiallaahu `anhaa):

The Prophet (sallallaahu `alayhi wasallam) said, "If a woman gives in charity from her house meals without wasting (i.e. being extravagant), she will get the reward for her giving, and her husband will also get the reward for his earning and the storekeeper will also get a similar reward. The acquisition of the reward of none of them will reduce the reward of the others."

Volume 3, Book 34, Number 280:

Narrated Abu Huraira (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) said, "If a woman gives something (i.e. in charity) from her husband's earnings without his permission, she will get half his reward."

There is nothing wrong with a woman giving charity from her husband’s wealth if he has given her permission to do so. This permission may be explicit (verbal), such as if he says to her: “You can give such and such of my wealth in charity, or whatever you wish.”

Or this permission may be implicit, such as if people ordinarily agree to such things or it is known from her husband’s attitude that he will agree to that and will not object.

In that case there is nothing wrong with her giving charity from her husband’s wealth, and she will have the reward for that charity as will her husband too.

But if he does not allow her, or if she knows that he would not agree to that, then in that case it is not permissible for her to give anything from his wealth in charity.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a woman to give charity from her husband’s wealth on her own behalf or on behalf of one who is dead? He replied:

It is well known that the husband’s wealth belongs to the husband and it is not permissible for anyone to give charity from the wealth of anyone else except with his permission. If the husband has given her permission to give charity on her own behalf, or on behalf of whomever she wishes among her deceased loved ones, there is no sin on her, but if he has not given permission then it is not permissible for her to give anything in charity, because it is his wealth and it is not permissible to take the wealth of a Muslim without his consent. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (18/472)

Taken from IslamQA

Note: There's nothing wrong with a woman spending of her own wealth without her husband's permission. She can spend it where she thinks it proper and do charity from it, and there's no harm. Although it's better to consult him and ask him of his opinion to make him feel good and important, according to the scholars. But when it comes to dealing with her husband's wealth, she can spend of it whatever he allows her to. If he is stingy, she can take from it without his permission whatever is sufficient for her needs. And as for charity from her husband's wealth, she needs his permission.

Taken from: http://ilookilisten.wordpress.com/2013/10/24/charity-of-a-woman-ahadith-1774-1775/

Bismillah.

Volume 3, Book 34, Number 275:

Narrated Abu Huraira (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) said, "A time will come when one will not care how one gains one's money, legally or illegally."

How did the Companions earn their livelihood? [Examples of halaal earning]

Trade, as in the case of Abu Bakr al-Siddeeq, ‘Uthmaan ibn ‘Affaan and ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be pleased with him).
Agriculture, whether they owned farmland or worked on the land; many of the Muhaajireen and Ansaar were involved in this.
Skilled crafts, such as smithery, carpentry and so on.
Jobs that were connected to the state, such as teaching, collecting zakaah, judging and so on.
Earnings acquired through jihad, such as war booty

Haraam Earning:

Some jobs are haraam in and of themselves, such as working in riba-based banks and places where alcohol is sold. Some may be haraam because of things in the work-place that are contrary to sharee’ah, such as mixing between men and women, or because it is stipulated that one should wear haraam clothing or do other things that are contrary to sharee’ah, such as shaving the beard. It is not permissible for the Muslim to do either type of job.

Jobs of the second type vary in the degree to which they are haraam. The one which incurs the greatest burden of sin is that which involves writing down or recording riba (usury), then that which involves selling or manufacturing haraam things, then that in which the workplace environment is haraam. The last category should not be taken lightly, because it has an impact on the religious commitment and conduct of the worker, especially the fitnah of women which was the first fitnah of the Children of Israel and is the most harmful fitnah for the Muslim man, as our Prophet Muhammad(peace and blessings of Allaah be upon him) told us.

If mixing between men and women is something that happens in your country and you can hardly find any job that is free of that, and you think that your being in that job will be beneficial and that you will be able to put a stop to some of that evil and reduce some of it, and you will be able to advise the employees who are under your authority, enjoining them to do what is good and forbidding them to do what is evil as much as you can, and you can take precautions and measure which will help you avoid the fitnah of women – such as hastening to get married if you are not married, not looking at them or being alone with them – and if the work requires you to sit with some of the female employees you can leave the door of the office open and not sit close to them and so on... then we think that your being present in the workplace and achieving some of the interests of sharee’ah and reducing some evils, is better than keeping the workplace devoid of the righteous and leaving it to those who do not pay any attention to religion or to the rulings of sharee’ah, so that these evils become more widespread and it becomes more difficult to fight them. How many teachers and university professors have taught in mixed institutions and Allaah has benefited many through them, and warded off a great deal of evil. We hope by Allaah’s grace that you will be one of them.

However, if you think, after taking the job, that you cannot adhere to your religious commitment and that you are being pulled into haraam gradually, then you have no choice but to leave that job immediately. If a person gives up something for the sake of Allaah, Allaah will compensate him with something better than it, as the Messenger (peace and blessings of Allaah be upon him) said.

Reference: http://islamqa.info/en/107144

Taken from: http://ilookilisten.wordpress.com/2013/10/18/halaal-and-haraam-earning-hadith-no-1770/

Bismillah.

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ

"O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent." [An-Nisaa: 29]

Volume 3, Book 34, Number 264:

Narrated Ibrahim bin Sad from his father from his grand-father:

Abdur Rahman bin Auf (radiallaahu `anhu) said, "When we came to Medina as emigrants, Allah's Apostle (sallallaahu `alayhi wasallam) established a bond of brotherhood between me and Sad bin Ar-Rabi' (radiallaahu `anhu). Sad bin Ar-Rabi' (radiallaahu `anhu) said (to me), 'I am the richest among the Ansar, so I will give you half of my wealth and you may look at my two wives and whichever of the two you may choose I will divorce her, and when she has completed the prescribed period (before marriage) you may marry her.' Abdur-Rahman (radiallaahu `anhu) replied, "I am not in need of all that. Is there any market-place where trade is practiced?' He replied, "The market of Qainuqa." Abdur-Rahman (radiallaahu `anhu) went to that market the following day and brought some dried butter-milk (yogurt) and butter, and then he continued going there regularly. Few days later, 'Abdur Rahman (radiallaahu `anhu) came having traces of yellow (scent) on his body. Allah's Apostle (sallallaahu `alayhi wasallam) asked him whether he had got married. He replied in the affirmative. The Prophet (sallallaahu `alayhi wasallam) said, 'Whom have you married?' He replied, 'A woman from the Ansar.' Then the Prophet (sallallaahu `alayhi wasallam) asked, 'How much did you pay her?' He replied, '(I gave her) a gold piece equal in weigh to a date stone (or a date stone of gold)! The Prophet (sallallaahu `alayhi wasallam) said, 'Give a Walima (wedding banquet) even if with one sheep .'"

Volume 3, Book 34, Number 265:

Narrated Anas (radiallaahu `anhu):

When Abdur-Rahman bin Auf (radiallaahu `anhu) came to Medina, the Prophet (sallallaahu `alayhi wasallam) established a bond of brotherhood between him and Sad bin Ar-Rabi al-Ansari (radiallaahu `anhu). Sad was a rich man, so he said to 'Abdur-Rahman (radiallaahu `anhu), "I will give you half of my property and will help you marry." 'Abdur-Rahman (radiallaahu `anhu) said (to him), "May Allah bless you in your family and property. Show me the market." So 'Abdur-Rahman (radiallaahu `anhu) did not return from the market) till he gained some dried buttermilk (yoghurt) and butter (through trading). He brought that to his house-hold. We stayed for some-time (or as long as Allah wished), and then Abdur-Rahman (radiallaahu `anhu) came, scented with yellowish perfume. The Prophet (sallallaahu `alayhi wasallam) said (to him) "What is this?" He replied, "I got married to an Ansari woman." The Prophet (sallallaahu `alayhi wasallam) asked, "What did you pay her?" He replied, "A gold stone or gold equal to the weight of a date stone." The Prophet (sallallaahu `alayhi wasallam) said (to him), "Give a wedding banquet even if with one sheep."

There's barakah (blessing) in trade. It wasn't unlawful for `Abdur Rahman ibn `Awf (radiallaahu `anhu) to accept Sa`d ibn Rabi` (radiallaahu `anhu)'s offer since they were bound by the Prophet (sallallaahu `alayhi wasallam) himself in the bond of brotherhood, but he wanted to work his way up instead of accepting help. So Allah put blessing in his efforts and soon after, he was able to marry an Ansari woman giving her a good mahr (dowry) and arrange a walima.

Volume 3, Book 34, Number 266:

Narrated Ibn 'Abbas (radiallaahu `anhu):

'Ukaz, Majanna and Dhul-Majaz were market-places in the Pre-lslamic period of ignorance. When Islam came, Muslims felt that marketing there might be a sin. So, the Divine Inspiration came: "There is no harm for you to seek the bounty of your Lord (in the seasons of Hajj)." (2.198) Ibn 'Abbas (radiallaahu `anhu) recited the Verse in this way.

In the tafsir of ayah 29 of Surah an-Nisaa (quoted above), Ibn Kathir says:

Allah, the Exalted and Most Honored, prohibits His believing servants from illegally acquiring each other's property using various dishonest methods such as Riba, gambling and other wicked methods that appear to be legal, but Allah knows that, in reality, those involved seek to deal in interest. Ibn Jarir recorded that Ibn `Abbas commented on a man who buys a garment, saying that if he likes it he will keep it, or he will return it along with an extra Dirham, "This is what Allah meant, when He said,

﴿وَلاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُم بِالْبَاطِلِ﴾
(Eat not up your property among yourselves unjustly.'') `Ali bin Abi Talhah reported that Ibn `Abbas said, "When Allah sent down,

﴿يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ﴾
(O you who believe! Eat not up your property among yourselves unjustly) some Muslims said, `Allah has forbidden us from eating up each other's property unjustly, and food is our best property. Therefore, none among us is allowed to eat from anyone else's food.' After that Allah sent down,

﴿لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ﴾
(There is no restriction on the blind) (until the end of the Ayah). ﴿24:61﴾.''' Qatadah said similarly. Allah's statement,

﴿إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ﴾
(except it be a trade amongst you, by mutual consent.) means, do not revert to illegal ways and means to acquire money. However, there is no harm in commercial transactions that transpire between the buyer and the seller with mutual consent, so that money is legally earned from these transactions. Mujahid said that,

﴿إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ﴾
(except it be a trade amongst you, by mutual consent.) means, "By selling and buying, or giving someone a gift.'' Ibn Jarir recorded this statement.

Taken from: http://ilookilisten.wordpress.com/2013/10/09/trade-mutual-consent-ahadith-1759-1761/

Bismillah.

Volume 3, Book 31, Number 119:

Narrated Abu Wail from Hudhaifa (radiallaahu `anhu):

Umar (radiallaahu `anhu) asked the people, "Who remembers the narration of the Prophet (sallallaahu `alayhi wasallam) about the affliction?" Hudhaifa (radiallaahu `anhu) said, "I heard the Prophet (sallallaahu `alayhi wasallam) saying, 'The affliction of a person in his property, family and neighbors is expiated by his prayers, fasting, and giving in charity." 'Umar (radiallaahu `anhu) said, "I do not ask about that, but I ask about those afflictions which will spread like the waves of the sea." Hudhaifa (radiallaahu `anhu) replied, "There is a closed gate in front of those afflictions." 'Umar (radiallaahu `anhu) asked, "Will that gate be opened or broken?" He replied, "It will be broken." 'Umar (radiallaahu `anhu) said, "Then the gate will not be closed again till the Day of Resurrection." We said to Masruq, "Would you ask Hudhaifa (radiallaahu `anhu) whether 'Umar (radiallaahu `anhu) knew what that gate symbolized?" He asked him and he replied "He ('Umar (radiallaahu `anhu)) knew it as one knows that there will be night before tomorrow morning.

Talking about the first part of the Hadith, we know that one's wealth and family is a trial as Allah says:

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ
"Your wealth and your children are only a trial.." [At-Taghabun: 15]

We're tested by our wealth in the ways we earn it and spend it, and family tests us for the amount of time we spend with them and the way we spend it. Also, we're tested in our priorities - whether we put Allah before our loved ones or not..
Being human, we always falter. There are shortcomings no matter how hard we try. To make up for those, we can pray extra nawafil (voluntary prayers), keep nafil fasts and give more in charity as suggested by the Hadith above. In doing so, we'll be offering expiation for our sins and faults committed when it came to wealth and family. InshaAllah.

Taken from: http://ilookilisten.wordpress.com/2013/07/10/fasting-is-an-expiation-hadith-no-1614/

Bismillah.

Volume 2, Book 24, Number 575:

Narrated Abu Huraira (radiallaahu `anhu):

Allah's Apostle (sallallaahu `alayhi wasallam) said, "There is no compensation for one killed or wounded by an animal or by falling in a well, or because of working in mines; but Khumus is compulsory on Rikaz."

As for the first part of the Hadith, scholars explain that if someone gets hurt (or their property gets damaged) because of another's animal or by falling in a well, or because of working in mines, there are two possible reasons:

Either the owner of that animal/well/mine was responsible;
Or he/she was not.

In case the owner was responsible (e.g. he was guiding the animal), he'll pay compensation for the loss from his own wealth. And if he was not responsible, no compensation is due on him. More on it here.

Rikaaz refers to what is buried in the earth of the wealth of the Jaahiliyyah. The people of the Jaahiliyyah are the ones who existed before the coming of the Prophet (peace and blessings of Allaah be upon him), no matter what religion they followed. Islam has enjoined that when it is extracted, the khums be paid on it, as zakaah according to some scholars and as fay’ according to others. The rest belongs to whoever extracted it, if it was extracted from land that he owns, or from ruins or common land such as the street and so on.

Go through these two links for more information on this issue: link 1, link 2.

Taken from: http://ilookilisten.wordpress.com/2012/12/31/compensation-rikaaz-and-khumus-hadith-no-1275/

Bismillah.

Volume 2, Book 24, Number 555:

Narrated Ash-sha`bi:

The clerk of Al-Mughira bin Shu'ba (radiallaahu `anhu) narrated, "Mu`awiya (radiallaahu `anhu) wrote to Al-Mughira bin Shu'ba (radiallaahu `anhu): Write to me something which you have heard from the Prophet (sallallaahu `alayhi wasallam) ." So Al-Mughira (radiallaahu `anhu) wrote: I heard the Prophet (sallallaahu `alayhi wasallam) saying, "Allah has hated for you three things:

1. Vain talks, (useless talk) that you talk too much or about others.

2. Wasting of wealth (by extravagance)

3. And asking too many questions (in disputed religious matters) or asking others for something (except in great need).

Vain talk is a waste of time.
Extravagance is a waste of wealth.
Asking too many questions is a waste of intellect.

Why would Allah like it for you to waste away the blessings He gave to you? These resources, if used the right way, could bring immense benefit to the individual and the community as a whole.

To avoid useless talking, avoid talking about people and events. As the saying goes: "great minds discuss ideas".
To avoid waste of wealth, spend less. :P And do lots of Sadaqah.
To avoid asking too many (useless) questions, think before you speak, really. Getting into the how's and why's usually leads to such questions. A good solution is to think whether getting the answer to a specific question will bring you closer to Allah, or give you a plan of action. For example, the answer to "How old was `A'isha (radiallaahu `anhaa) when she got married?" won't do you much good. Increase in knowledge, yes. But does this knowledge result in `amal? I highly doubt it.

Be wise and and avoid doing stuff that Allah does not like. :)

Taken from: http://ilookilisten.wordpress.com/2012/12/14/three-things-allah-hates-hadith-no-1214/

Bismillah.

Volume 2, Book 24, Number 545:

Narrated 'Amr bin Al-Harith (radiallaahu `anhu):

Zainab (radiallaahu `anhaa), the wife of 'Abdullah (radiallaahu `anhu) said, "I was in the Mosque and saw the Prophet (sallallaahu `alayhu wasallam) saying, 'O women! Give alms even from your ornaments.' " Zainab (radiallaahu `anhaa) used to provide for 'Abdullah (radiallaahu `anhu) and those orphans who were under her protection. So she said to 'Abdullah (radiallaahu `anhu), "Will you ask Allah's Apostle (sallallaahu `alayhu wasallam) whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?" He replied "Will you yourself ask Allah's Apostle (sallallaahu `alayhu wasallam)?" (Zainab (radiallaahu `anhaa) added): So I went to the Prophet (sallallaahu `alayhu wasallam) and I saw there an Ansari woman who was standing at the door (of the Prophet (sallallaahu `alayhu wasallam)) with a similar problem as mine. Bilal (radiallaahu `anhu) passed by us and we asked him, 'Ask the Prophet (sallallaahu `alayhu wasallam) whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.' And we requested Bilal (radiallaahu `anhu) not to inform the Prophet (sallallaahu `alayhu wasallam) about us. So Bilal (radiallaahu `anhu) went inside and asked the Prophet (sallallaahu `alayhu wasallam) regarding our problem. The Prophet (sallallaahu `alayhu wasallam) asked, "Who are those two?" Bilal (radiallaahu `anhu) replied that she was Zainab (radiallaahu `anhaa). The Prophet (sallallaahu `alayhu wasallam) said, "Which Zainab (radiallaahu `anhaa)?" Bilal (radiallaahu `anhu) said, "The wife of 'Adullah (bin Masud) (radiallaahu `anhu)." The Prophet (sallallaahu `alayhu wasallam) said, "Yes, (it is sufficient for her) and she will receive a double rewards (for that): One for helping relatives, and the other for giving Zakat."

Similar Hadith covered here.

Volume 2, Book 24, Number 546:

Narrated Zainab (radiallaahu `anhaa):

(the daughter of Um Salama (radiallaahu `anhaa)) My mother said, "O Allah's Apostle (sallallaahu `alayhu wasallam)! Shall I receive a reward if I spend for the sustenance of Abu Salama (radiallaahu `anhu)'s offspring, and in fact they are also my sons?" The Prophet (sallallaahu `alayhu wasallam) replied, "Spend on them and you will get a reward for what you spend on them."

There are different opinions among the scholars regarding a woman spending of her wealth. The soundest of these opinions, the one held by majority is that a woman has the right to spend her own money in all circumstances, whether in a transaction or otherwise, whether this involves all of her wealth or part of it.

This is the soundest opinion, and is most in accordance with the Qur’aan, the Sunnah and common sense.

In the Qur’aan, Allaah says (interpretation of the meaning):

“And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allaah has made it lawful).”[al-Nisa’ 4:4]

Allaah allows the husband to take what his wife gives him willingly.

Allaah also says (interpretation of the meaning):

“And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the mahr (bridal money given by the husband to the wife at the time of marriage), then pay half of that (mahr), unless the women agree to forego it…”[al-Baqarah 2:237]

Here Allaah allows women to give up as much of the mahr as they wish if their husbands divorce them, without them having to ask permission from anybody. This indicates that women have the right to decide what to do with their own money, and that a woman has rights to her wealth just as a man has rights to his wealth. (Sharh al-Ma’aani al-Athaar, 4/352).

Allaah says (interpretation of the meaning):

“And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them…” [al-Nisa’ 4:6]

This clearly means that when the female orphan becomes wise and discerning, she is allowed to handle her own wealth.

Similarly, when the women gave their jewellery in charity after the Prophet (peace and blessings of Allaah be upon him) had addressed them during his Eid sermon, this was an indication that they are allowed to dispose of their wealth without asking permission from anybody.

(See Ittihaaf al-Khilaan bi Huqooq al-Zawjayn fi’l-Islam by Dr. Fayhaan ibn ‘Ateeq al-Mutayri, pp. 92-96).

It says in Nayl al-Awtaar: “the majority of scholars agreed that women are allowed [to handle their own wealth] with no restrictions and without having to ask their husbands’ permission, so long as they are not foolish, but if they are foolish, it is not permitted.” It says in al-Fath: “The majority have a lot of evidence in the Qur’aan and Sunnah.”

And since women have no obligation to spend on their families, whatever they do spend out of their own accord, they get rewarded for it.

No financial responsibilities on women. Yay!

Taken from: http://ilookilisten.wordpress.com/2012/12/05/woman-spending-on-her-family-ahadith-1204-1205/

Bismillah.

Hadith no. 1197 (below) is a repeat. Read it here.

Volume 2, Book 24, Number 538:

Narrated Abu Said Al-Khudri (radiallaahu `anhu):

Allah's Apostle (sallallaahu `alayhi wasallam) said, "No Zakat is imposed on less than five Awsuq of dates; no Zakat is imposed on less than five Awaq of silver, and no Zakat is imposed on less than five camels."

Hadith no. 1198 (below) is also a repeat. Read it here.

Volume 2, Book 24, Number 539:

Narrated Abu Dhar (radiallaahu `anhu):

Once I went to him (the Prophet (sallallaahu `alayhi wasallam)) and he said, "By Allah in Whose Hands my life is (or probably said, 'By Allah, except Whom none has the right to be worshipped) whoever had camels or cows or sheep and did not pay their Zakat, those animals will be brought on the Day of Resurrection far bigger and fatter than before and they will tread him under their hooves, and will butt him with their horns, and (those animals will come in circle): When the last does its turn, the first will start again, and this punishment will go on till Allah has finished the judgments amongst the people."

Today's Hadith:

This is extraordinary. Brace yourselves.

Volume 2, Book 24, Number 540:

Narrated Ishaq bin 'Abdullah bin Al Talha (radiallaahu `anhu):

I heard Anas bin Malik (radiallaahu `anhu) saying, "Abu Talha (radiallaahu `anhu) had more property of date-palm trees gardens than any other amongst the Ansar in Medina and the most beloved of them to him was Bairuhaa garden, and it was in front of the Mosque of the Prophet (sallallaahu `alayhi wasallam). Allah's Apostle (sallallaahu `alayhi wasallam) used to go there and used to drink its nice water." Anas (radiallaahu `anhu) added, "When these verses were revealed:--'By no means shall you Attain righteousness unless You spend (in charity) of that Which you love. ' (3.92) Abu Talha (radiallaahu `anhu) said to Allah's Apostle (sallallaahu `alayhi wasallam) 'O Allah's Apostle (sallallaahu `alayhi wasallam)! Allah, the Blessed, the Superior says: By no means shall you attain righteousness, unless you spend (in charity) of that which you love. And no doubt, Bairuha' garden is the most beloved of all my property to me. So I want to give it in charity in Allah's Cause. I expect its reward from Allah. O Allah's Apostle (sallallaahu `alayhi wasallam)! Spend it where Allah makes you think it feasible.' On that Allah's Apostle (sallallaahu `alayhi wasallam) said, 'Bravo! It is useful property. I have heard what you have said (O Abu Talha), and I think it would be proper if you gave it to your Kith and kin.' Abu Talha (radiallaahu `anhu) said, I will do so, O Allah's Apostle (sallallaahu `alayhi wasallam).' Then Abu Talha (radiallaahu `anhu) distributed that garden amongst his relatives and his cousins."

Can you ever imagine giving away the best of your wealth, your most prized possession, the one thing you love the most? It's truly the most difficult thing to do. Imagine Abu Talha (radiallaahu `anhu) giving away his beloved garden to his relatives. I wonder how he would feel later looking at them enjoying the fruits of his beloved garden, while he only looked from a distance. SubhanAllah, such courage! If I were in his place, I'd probably give it to some stranger and move away from the city in order to not be able to look at that garden again. That only proves that he had a stronger resolve, and definitely firmer Imaan, a level of Ikhlaas I'm nowhere close to.

On a side note, do check out a brilliant explanation of this Hadith here. You'll see how different rulings and lessons are derived from simple conversations and narrations.

Taken from: http://ilookilisten.wordpress.com/2012/11/29/by-no-means-shall-you-attain-righteousness-hadith-no-1199/

Bismillah.

In day-before-yesterday's post, I expressed my own opinion regarding quality of Zakah, that one might as well give the best of what he has as Zakah since he's giving it for the sake of Allah. But today's Hadith gives a different approach to it. Read on..

Volume 2, Book 24, Number 537:

Narrated Ibn `Abbas (radiallaahu `anhu):

When Allah's Apostle (sallallaahu `alayhi wasallam) sent Mu`adh (radiallaahu `anhu) to Yemen, he said (to him), "You are going to people of a (Divine) Book. First of all invite them to worship Allah (alone) and when they come to know Allah, inform them that Allah has enjoined on them, five prayers in every day and night; and if they start offering these prayers, inform them that Allah has enjoined on them, the Zakat. And it is to be taken from the rich amongst them and given to the poor amongst them; and if they obey you in that, take Zakat from them and avoid (don't take) the best property of the people as Zakat."

I don't find my opinion contradicting with this one. What I said was for the Zakah-giver, and that too, just a suggestion. This instruction of the Prophet (sallallaahu `alayhi wasallam), "avoid the best property of people as Zakat" is for the Zakah-collector. He's being taught to be lenient with people. If the Zakah-collector was to take the best of their animals away, they won't really look forward to paying Zakah each year to him, would they?

Taken from: http://ilookilisten.wordpress.com/2012/11/28/quality-of-zakah-contd-hadith-no-1196/

Bismillah.
Volume 2, Book 24, Number 513:
Narrated Asma (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) said to me, "Do not withhold your money, (for if you did so) Allah would with-hold His blessings from you."
Volume 2, Book 24, Number 514:
Narrated 'Abda (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "Do not with-hold your money by counting it (i.e. hoarding it), (for if you did so), Allah would also with-hold His blessings from you."
Volume 2, Book 24, Number 515:
Narrated Asma' bint Abu Bakr (radiallaahu `anhaa):
that she had gone to the Prophet (sallallaahu `alayhi wasallam) and he said, "Do not shut your money bag; otherwise Allah too will with-hold His blessings from you. Spend (in Allah's Cause) as much as you can afford."
Hoarding is haraam, as is indicated by the report narrated by Muslim in his Saheeh from ‘Amr ibn ‘Abd-Allaah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one hoards but one who is in error.”
Islam forbids hoarding because of the harm that it causes to people.
The scholars differed as to what is included in hoarding. Some of them said that it refers only to food. Some said that it applies to everything that people need and will be harmed if it is withheld.
But Islam does not forbid saving up wealth in all cases, rather what is forbidden and what a stern warning is issued against is not paying zakaah on one’s wealth. But if a person pays zakaah, he is not included in the condemnation.
Allaah says (interpretation of the meaning):

“And those who hoard up gold and silver (Al‑Kanz: the money, the Zakaah of which has not been paid) and spend them not in the way of Allaah, announce unto them a painful torment”
[al-Tawbah 9:34]

Abu Dawood (1564) narrated from Umm Salamah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “That which reaches the level where zakaah is to be paid and its zakaah is paid, is not kanz (hoarded wealth).” Classed as hasan by al-Albaani in Saheeh Abi Dawood.

Al-Bukhaari (1404) narrated that Khaalid ibn Aslam said: We went out with ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) and a Bedouin said: Tell me about the words of Allaah, “And those who hoard up gold and silver (Al‑Kanz: the money, the Zakaah of which has not been paid) and spend them not in the way of Allaah”. Ibn ‘Umar (may Allaah be pleased with him) said:

The one who hoards them and does not pay zakaah on them, woe to him. That was before zakaah was revealed; when it was revealed, Allaah made it a purification of wealth.

Maalik narrated in al-Muwatta’ (595) that ‘Abd-Allaah ibn Dinar said: I heard ‘Abd-Allaah ibn ‘Umar when he was asked about kanz – what is it? He said: It is wealth on which zakaah is not paid.
Ibn Katheer (may Allaah have mercy on him) said commenting on the verse in al-Tawbah:

With regard to kanz, Maalik said, narrating from ‘Abd-Allaah ibn Dinar from Ibn ‘Umar: It is wealth on which zakaah is not paid. Al-Thawri and others narrated from ‘Ubayd-Allaah from Naafi’ that Ibn ‘Umar said: That on which zakaah is paid is not kanz, even if it is buried beneath seven earths, but that which is not buried and on which zakaah is not paid is kanz. This was narrated from Ibn ‘Abbaas, Jaabir, and Abu Hurayrah in both mawqoof and marfoo’ reports. ‘Umar ibn al-Khattaab said something similar: Any wealth on which zakaah is paid is not kanz, even if it is buried in the earth. And any wealth on which zakaah is not paid is kanz with which its owner will be branded (on the Day of Resurrection), even if it is on the face of the earth. End quote.

Thus it is clear that the kind of wealth that is blameworthy is that on which zakaah is not paid. As for that which is beneath the threshold (nisaab), or which reaches the threshold and zakaah is paid on it, it is not kanz.
Thus it is clear that Islam does not forbid storing up wealth, rather it forbids not paying zakaah on it.
[Taken from IslamQA]
Read about the ruling on the one who does not pay Zakaah.

Taken from: http://ilookilisten.wordpress.com/2012/11/16/hoarding-ahadith-1172-1174/

Bismillah.

Volume 2, Book 24, Number 500:

Narrated Abu Huraira:

A man came to the Prophet and asked, "O Allah's Apostle! Which charity is the most superior in reward?" He replied, "The charity which you practice while you are healthy, niggardly (miserly/stingy) and afraid of poverty and wish to become wealthy. Do not delay it to the time of approaching death and then say, 'Give so much to such and such, and so much to such and such.' And it has already belonged to such and such (as it is too late)."

Do you know why it's best to give while you have health, but no wealth? Because that's where the real test is. Would you rather save for your future or give of what little you have? When what you have barely fulfills your needs, would you rather gather for luxury or give of what little you're left with?
It's true. It's hardest to give in charity when you're short of resources. But it feels the best ONLY when you give while having little for yourself. Try it. :)

: I do believe that, actually. Because only charity puts barakah in your wealth.

Do not delay charity. How many times will I have to repeat? Do Sadaqah NOW! :P

Taken from: http://ilookilisten.wordpress.com/2012/11/08/most-superior-charity-hadith-no-1159/

By Brother Mohammad Ali on Islamic Brother Forum

Asalam o alaikum wr wb everyone.

I attended a very good islamic conference in which i heard a great lecture on youth. It was given by Dr Idrees (Head of Al-huda institute) and i will be adding something from myself to it and share with you people. Allah Almighty has mentioned a great incident about youth in the Holy Quran. Allah says:

إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

"(Remember) when the YOUNG men fled for refuge (from their disbelieving folk) to the Cave, they said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!" (Surah Kahaf Chapter 18 Verse 10)

Point to note. Allah said 'fityatu' in the ayah, which means young. Allah could have said 'rijaalun' which means men. But specifically Allah Almighty mentioned the word YOUNG. The fact is, it is the youth of every nation from whom it is most expected, would rise and lead and make the world follow them. When Rasul Allah sallalaho alayhi wassalam reached madinah. He was introduced to a young boy who was at that time 10 years old. Guess how he was introduced? It was told to Holy Prophet(pbuh) that this young boy has memorized the Quran a lot more than anyone else in Madinah. Imagine. This was the introduction of a young boy. But today how we introduce our kids or ourselves? "Hello. This is my son and he is a graduate from the best university of the world." "Hello. This is my daughter and she is a doctor." "Hello. I am a great singer and i have a music band." and so on and so forth. But imagine the greatness of that young fellow who got introduced like that before the Messenger of Allah and the Messenger smiled. Imagine, if Rasul Allah sallalaho alayhi wassalam was alive at this time and we introduced ourselves like we do, before him, would it bring a smile on his face??

The beloved Messenger of Allah (sallalaho alayhi wassalam) told that young boy to learn hebrew and guess what. That young boy learned the hebrew in 14 days only! Working hard day and night he followed what his master and his prophet told him to do. And this great young man then became the debater of Muslims infront of the jews who used to come to Allah's Messenger (pbuh) and talk to him about their books but this young man would shut them up by telling them in hebrew the verses of their own book about Allah's divinity and Prophet Muhammad's (pbuh) forthcoming. And this young man then became the one who compiled the Holy Quran. Yes you are right. It was Zayd ibn thabit(razi Allah anhu). The chief of the Quran compilation committee, formed by Hazrat Abu Bakr (razi Allah anhu). The one who got the honor of compiling a book which generations would read and follow. Imagine the status of such a person. Such are the young men whose mention reaches the higher heavens and who are mentioned by angels and who are praised by the angels. Such are the young men, who become leaders of the world and make others follow them.

But today we find a youth, devoid of any purpose and guideline and direction. Who is following worthless individuals and destroying their talents. Who have lost the vision of leadership and have chosen to become slaves. Who dance at the tunes of those who want them to dance at whatever they want. Who would make them dance at whatever they want. The youth of today has become an easy target for our enemies. I remember reading a book on salah ud din ayyubi's life and i read in it that the christians tried to allure the Muslim mujahids through un dressed women, but they would pass by as if there is nothing. But for the youngsters of today, one immoral actress is enough for them to leave their eman. Its a pity. Its time we all stand up as one unit and show the world what we can do. Its high time that we realize that the youth of Islam is not worthless one who will dance like puppets on the songs of those who want to destroy it. Its high time that we all step up as think tanks for the ummah and spend all our energy for Islam. Its high time we step forward and do something as a unit for our brothers and sisters who are still entrapped in the deceptions of this world.

In the name of Allah, the Beneficent, the Merciful

Wealth and Poverty are both a Test and Honor or Disgrace for the Servant

Allah (swt) says in Al Quran: Surah Al-Fajr: Verse 15-20

As for man, when his Lord tries him by giving him honour and bounties, then he says (in): "My Lord has honoured me." (15) But when He tries him, by straitening his means of life, he says: "My Lord has humiliated me!" (16) Nay! But you treat not the orphans with kindness and generosity (i.e. you neither treat them well, nor give them their exact right of inheritance)! (17) And urge not one another on the feeding of AlMiskîn (the poor)! (18) And you devour inheritance all with greed, (19) And you love wealth with much love! (20)

Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test,

as Allah says,

(Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.) (23:55-56)

Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him.

As Allah says,

(But no!) meaning,

the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience.

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copied from Tafseer ibn Kathir

by Mohammad Rana Usman Nisar

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