Sadaqah
Ṣadaqah or Saddka (صدقة) (plural ṣadaqāt صدقات) is an Islamic term that means "voluntary charity"
This concept encompasses any act of giving out of compassion, love, friendship (fraternity) or generosity.
[Hadith on Sadaqah/Saddka]
Prophet Muhammad said : "We used to sacrifice Atirah in pre-Islamic days during Rajab; so what d
you command us?” He said: “Sacrifice for the sake of Allah in any month whatever; obey Allah, Most High, and feed (the people).” (Abu-Dawood : 2824)
"Saddka extinguishes sin as water extinguishes fire." (Tirmidhi : 2541)
"Saddka appeases the Lord’s anger and averts an evil death." (Tirmidhi : 1909)
"Give the Saddka without delay, for it stands in the way of calamity." (Tirmidhi: 1887)
"The believer’s shade on the Day of Resurrection will be his Saddka." (Tirmidhi: 1925)
A woman said: "Apostle of Allah, my mother suddenly died; if it had not happened, she would have given Saddka (charity) and donated (something). Will it suffice if I give Saddka on her behalf?" Prophet Muhammad(S.A.W.W.) said: "Yes, give Saddka on her behalf." (Abu-Dawood: 2875)
Abu Hurairah reported: Prophet Muhammad (S.A.W.W.) said, "Every day the sun rises, charity (sadaqah/saddka) is due on every joint of a person. Administering justice between two people is a charity; and assisting a man to mount his beast, or helping him load his luggage on it is a charity; and a good word is a charity; and every step that you take (towards a masjid) for salat is a charity; and removing harmful things from the road is a charity." (From Sahih al-Bukhari and Sahih Muslim)
In Sahih Muslim, it is reported on the authority of Aisha that Prophet Muhammad (S.A.W.W.) said, "Everyone of the children of Adam has been created with three hundred and sixty joints; so he who declares the Greatness of Allah (i.e, saying "Allahu akbar"), praises Allah ("Alhamdulillah"), declares Allah to be one ("La ilaha ilallah"), glorifies Allah ("Subhan'Allah"), and seeks forgiveness from Allah ("Astaghfirullah"), and removes a stone or thorn or bone from people's path, and enjoins good and forbids evil, to the number of those three hundred and sixty, will come upon the evening that day having rescued himself from jahannam."
[Qur'an on Sadaqah/Saddka]
"Have you considered him who calls the judgment a lie? That is the one who treats the orphan with harshness, And does not urge (others) to feed the poor. So woe to the praying ones, Who are unmindful of their prayers, Who do (good) to be seen, But refuse (to supply) (even) neighbourly needs)."
[Al Qur'an 107: 1-8]
And spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you and he should say, “O my Lord! Why didst Thou not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good.” But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well-acquainted with (all) that ye do.
[Al Qur'an 63: 11-12]
Saddka should be given solely out of love for God, out of the desire to do good to His creation, as the Quran says about the righteous: "They give food, out of love for Him (Allah), to the poor, the orphan, and the slave, saying: We feed you only for Allah's pleasure - we desire from you neither reward nor thanks."
[Al Qur'an 76: 9-10]
Giving Saddka will not diminish a Muslim's wealth. It serves as expiation for sins and yields rewards in the next life. Allah says: "For those who give in charity, men and women, and loan to Allah a Beautiful Loan, it shall be increased manifold (to their credit), and they shall have (besides) a liberal reward."
[Al Qur'an 57:19)
Who is it that will lend Allah a goodly loan that He may multiply it for him manifold? And Allah receives and enlarges, and to Him shall you be made to return
[Al Qur'an 2: 245]
Whatever good you spend is for your own selves, and you shall not spend but to seek the pleasure of Allah, and whatever good thing you spend shall be repaid to you in full, and you shall not be wronged.
[Al Qur'an 2: 273]
These alms are for the poor who are detained in the cause of Allah and are unable to move about in the land. The ignorant man thinks them to be free from want because of their abstaining from begging. Thou shalt know them by their appearance; they do not beg of men with importunity. And whatever of wealth you spend, surely, Allah has perfect knowledge thereof.
[Al Qur'an 2:274]
[Al Qur'an 2: 273]
These alms are for the poor who are detained in the cause of Allah and are unable to move about in the land. The ignorant man thinks them to be free from want because of their abstaining from begging. Thou shalt know them by their appearance; they do not beg of men with importunity. And whatever of wealth you spend, surely, Allah has perfect knowledge thereof.
[Al Qur'an 2:274]
Salah Terminology
*Takbir (تَكْبِير) : The Arabic term for the phrase Allāhu Akbar (الله أكبر). It is usually translated "God is [the] Greatest," or "God is Great". It is a common Islamic Arabic expression. It is used in various contexts by Muslims: in formal prayer, as an informal expression of faith, in times of distress, to express celebration or victory, and to express resolute determination or defiance (especially in politically charged contexts).
The form Allāhu is the nominative of Allah "God". The form akbar is the elative of the adjective kabīr "great", from the root k-b-r. As used in the takbir it is usually translated as "greatest", but some authors prefer "greater". The term takbīr itself is the stem II verbal noun (tafʿīlun) of the triliteral root k-b-r "great".
*Ruku (bowing) (رُكوع) : It refers to the bowing down following the recitation of the Qur'an in the standing position while praying according to Islamic ritual (Salah). The position of ruku is established by bending over, putting one's hands on one's knees, and remaining in that position until the individual attains "calmness". In Al-Ghazali's book Inner Dimensions of Islamic Worship, he wrote about the ruku' by saying:
Bowing (ruku') and prostration (sujud) are accompanied by a renewed affirmation of the supreme greatness of Allah. In bowing you renew your submissiveness and humility, striving to refine your inner feeling through a fresh awareness of your own impotence and insignificance before the might and grandeur of your Lord. To confirm this, you seek the aid of your tongue, glorifying your Lord and testifying repeatedly to His supreme majesty, both inwardly and outwardly.
Then you rise from bowing, hopeful that He will be merciful towards you. To emphasize this hope within you, you say sami'a-llahu liman hamidah, meaning 'God hears those who give thanks to Him'. Acknowledging the need to express gratitude, you immediately add, Rabbana laka-lhamd - 'Grateful praise to You, our Lord!' To show the abundance of this gratitude, you may also say mil'u-lsamawati wa-mil'ul'ard - 'as much as the heavens and earth contain.
*Sajdah (prostration) (سجدة / سُجود) : Prostration to Allah in the direction of the Kaaba at Mecca which is usually done during the daily prayers (Salah). While in Sujud, a Muslim is to praise and glorify Allah. The position involves having the forehead, nose, both hands, knees and all toes touching the ground together.
Sujud is one of the main pillars of daily prayer in Islam. A single act of sujud is called a sajdah (plural sajadāt). Muslims do sujud several times in each prayer, depending on the number of raka'at of prayer: two sajadat are performed every raka'ah, and prayers vary in obligatory length between two and four raka'at. A raka'ah is a unit of set actions that have to be performed in a prayer. The shortest farZ (obligatory) Muslim prayer is that of Fajr, it consists of two raka'ah. The raka'ah can be described as follows:
• Standing and saying Allahu akbar, reciting surah al-Fatiha, and often reciting a short passage of the Qur’an such as Surah al-Ikhlas.
• Performing ruku' (bowing down) with hands resting on knees, while reciting additional phrases to glorify Allah.
• Standing up from bowing, and reciting further.
• Going in prostration (Sajdah) once, while reciting additional specific phrases to glorify Allah.
• Lifting the face up from prostration but sitting on the ground in a special position.
• Performing a second prostration (Sajdah).
• Rising for the second, third, or fourth raka'ah. In the last raka'ah, the Muslim remains sitting and recites the Tashahhud, and then performs the Taslim by turning the head to the right and saying, as-salamu alaikum wa rahmatu Allah wa barakatuh ("may the peace, mercy, and blessings of Allah be upon you"), and then turning the head to the left and repeating the blessing to conclude the prayer.
*Tashahhud : The Tashahhud (Arabic: تشهد) is the portion of Salah (obligatory prayer) where the Muslim kneels are on ground and facing Kabba. Raise your finger between middle & thumb of right hand from where black highlighted words (i.e alla) starts & put your finder down at end of blach highlighted words(i.e hu)
At-taḥiyyātu lillāhi, waṣ-ṣalawātu waṭ-ṭayyibātu. As-salāmu ālaikā ayyuhā n-nabiyyu wa-raḥmatu llāhi wa-barakātuh. As-salāmu 'alaynā wa-'alā 'ibādi llāhi ṣ-ṣāliḥīn. Ashhadu allā ilāha illā llāhu wa-ashhadu anna Muḥammadan 'abduhū wa-rasūluh.
التحيات لله والصلوات والطيبات، السلام عليك أيها النبي ورحمة لله وبركاته، السلام علينا و على عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدا عبده و رسوله.
*Darood (درود): Durood or Darood Shareef is an invocation which Muslims make by saying specific phrases to compliment the Islamic prophet Muhammad. The Islamic view is to say Durood whenever a Muslim reads, speaks or hears the name of Muhammad. Durood, which is a kind of prayer and is mentioned in Hadith as well as in Qur'an, are also recited in the form of Wazifa.
Durood has various other names like Durood Sahreef, Salawat, Salat ala Nabi, Salat-un-Nabi.
Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.
—Qur'an, Sura 33 (al-Ahzab, ayah 56
In this verse of the Qur'an, God, the Mala'ikah and the Muslims have been mentioned as sending Durood upon Muhammad. So, Durood Shareef is actually a Dua in praise of Muhammad. When God sends Durood and Salaams upon Muhammad, He is actually blessing him. When the angels and the Muslims send Durood and Salaams to Muhammad, they are actually showing God their respect for Muhammad.
He who reads a single Durood upon me, Almighty Allah blesses him ten times, ten of his sins are forgiven, and he is increased ten times in stages (internally).
—Anas ibn Malik
On the Day of Qiyamah, the closest to me from among the people will be those who have read the most amount of Durood Shareef"
—Abd Allah ibn Mas'ud
*Taslim (تسليم) : The concluding portion of the Muslim prayer (Salah).
Reciting the salam facing the right direction Reciting the salam facing the left direction
Reciting the salam facing the right direction Reciting the salam facing the left direction
Shukr
Shukr (Arabic شكر ), an Arabic term denoting thankfulness, gratitude, or acknowledgment by humans, is a highly esteemed virtue in Islam. The term may also be used if the subject is God, in which case it takes the meaning of "divine responsiveness".
God
When the subject of shukr is God, the concept signifies "requiting and commending [a person]", "forgiving" a person, or "regarding" the person "with content, satisfaction, good will"; and thus, necessarily, "recompensing". In fact, the Arabic saying s̲h̲akara 'llāhu saʿyahu mean "May God recompense, or reward, his work or labour".
One of the beautiful names of God is al-S̲h̲akūr, meaning "He who approves, or rewards, or forgives, much; He in whose estimation small, or few, works performed by His servants increase, and who multiplies His rewards to them". The Qur'an refers to Him by al-S̲h̲ākir too.
God is considered al-S̲h̲akūr in the sense that He widely extends His favors. God's shukr is not to be considered thankfulness in a literal sense. Rather God's shukr is a recompense to man for doing good, (just as man is recomposed for committing offenses). According to al-Ghazali, God is absolutely grateful, because of His unlimited multiplication of the reward of the pious, as they shall receive eternal bliss in Paradise . Al-Maksad writes that God's praise for man's good deeds is praise for His own work, since the good of man is His creation.
Prophets
The Qur'an provides narratives of the prophets of God as individuals of gratitude. Their thanksgiving is exemplified by their obedience and faithfulness to God
•Abraham’s obedience and faithfulness were tokens of his gratitude to God
•Noah is described as a man of gratitude;
•The Qur'an reasons that the endowment of Solomon with supernatural gifts to accomplish the ends for which God appointed him, was so that he would be grateful.
The hadith collections include various reports of Muhammad(SAW) expressing gratitude to God. He fell down prostrate to God three times during the Hijra from Mecca to Medina
Expression
The expression of shukr takes various forms in the Islamic tradition. The maxim "he who does not thank his fellow men shows ingratitude towards God" highlights the importance of such expression. On the other hand, those who are thanked are expected to say "don't thank me, be grateful to God."
It is common practice to kiss one's hands and to say "I praise Him and thank Him for His bounty." Another expression is "we are thankful to God, and we kiss the ground thousand fold that you are pleased." When asked about health, one may answer "thank God", gratitude to God is also commonly expressed for someone's recovery. In times of calamity, gratitude is expressed by saying "thank God it is not more grave"
Shukr is also expressed by prostration (sujud). Although most notable for being a fundamental part of the Islamic prayer, Islamic traditions also mentions the sujud al-shukr, literally meaning "the thanksgiving prostration."
Tawwakul
●Tawwakul (Arabic: تَوَكُل ) in the Arabic language, is the word for the Islamic concept of reliance on God or "trusting in God's plan".
●Tawwakul as a theological concept formalized by Shaqiq al-Balkhi (d. 810), who defined it as a spiritual state or hal.
●Tawakkul is also considered a natural result of extreme zuhd.
In practice, Tawwakul is a form of fatalism, which for results in Muslims rejecting medical attention or other remedies,
for example in case of depression or mental illness, instead resigning to trusting in God's plan.
The Arabic word Tawwakul is a masdar (verbal noun) derived from the fifth form of the Arabic root وكل (w-k-l). It translates to
"to give oneself over to, to rely/depend on, or have confidence in another"
"to give oneself over to, to rely/depend on, or have confidence in another"
And whoever puts all his trust in the God, He will be enough for him. [Quran 65:3]
And put all your trust [in the God], if you truly are believers. [Quran 5:23]
Tawakkal-tu-’ala-Allah (=I have put my trust in Allah/rely on Allah solving a problem)
Tawkkalna-’ala-Allah (= We have put our trust in Allah, waiting for a problem to be solved)
Umar bin Khattab said: I heard Muhammad saying, "If you all depend on Allah with due reliance, He would certainly give you provision as He gives it to the birds who go forth hungry in the morning and return with full bellies at dusk." (At-Tirmidhi)
The Concept of Tawakkul in Islam
إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا من يهده الله فلا مضل له ومن يضلل فلا هادي له..وأشهد ان لا إله إلا الله وحده لا شريك له وأشهد أن محمداً عبده ورسوله
All thanks is to Allah, whom we seek His help and forgiveness. We seek refuge in Allah from whatever evil our hearts conceal and from the consequences of our evil deeds. Whoever Allah grants guidance will never be led astray. Whoever He leads astray will never find guidance. I attest that none is worthy of worship except Allah, who has no partners, and that Mohammad is His slave and Messenger.
The topic of today’s khutba is about Tawakkul or reliance on Allah subhanahou wata’ala.
So we’ll look at the meaning of tawakkul, its pillars, its benefits, and how we apply it in our daily lives.
Part 1 – Meaning of Tawakkul
التوكل: مشتق من ” الوكالة “. يقال: وكَّل أمره إلى فلان، أي فوَّضه إليه، واعتمد عليه فيه. ويسمى الموكول إليه ” وكيلاً “. ويسمى المفوِّض إليه متكلاً عليه، ومتوكِّلاً عليه،
The meaning of Tawakkul is expressed by the term taukeel (to make or appoint a wakeel or a counselor, agent, representative). When one lacks the understanding and ability for something then another is appointed to execute the task. Such appointment of an agent to act on one’s behalf is the meaning of taukeel.
Tawakkul is to repose your trust…to have resolute trust and reliance on Allah
Reliance on Allah was the manner of all the prophets:
( ومالنا ألا نتوكل على الله وقد هدانا سبلنا، ولنصبرن على ما آذيتمونا، وعلى الله فليتوكل المتوكلون ) (إبراهيم: 12).
And why should we not put our trust in Allah while he indeed has guided us our ways? And we shall certainly bear with patience all the hurt you may cause us, and in Allah (Alone) let those who trust, put their trust” (Ibrahim/Abraham, verse 12)
And put your trust and reliance in Allah, and sufficient is Allah as a Trustee.” (Surah Al-Ahzab 33: 3)
وتوكل على الله، وكفى بالله وكيلاً
How beautiful and comforting it is to know that you have Allah on your side!
“And trust and rely on the Living One (Allah), Who will never die, and celebrate His praises and thanks. And Sufficient is He to be acquainted with the sins of His slaves.” (Surah Al-Furqan 25:58)
وتوكل على الحي الذي لا يموت وسبح بحمده
وتوكل على الحي الذي لا يموت وسبح بحمده
The Prophet Muhammad, peace and blessings be upon him, said: “Were you to put your complete trust and reliance on Allah, He would provide for you as He provides for the birds. They issue forth hungry in the morning and return filled in the evening”. (Tirmidhi)
وفي الترمذي عن عمر رضي الله عنه مرفوعاً: ( لو أنكم تتوكلون على الله حق توكله لرزقكم كما يرزق الطير، تغدو خماصاً، وتروح بطاناً ). ومعنى ” خماصاً ” أي فارغة البطون.
وفي الترمذي عن عمر رضي الله عنه مرفوعاً: ( لو أنكم تتوكلون على الله حق توكله لرزقكم كما يرزق الطير، تغدو خماصاً، وتروح بطاناً ). ومعنى ” خماصاً ” أي فارغة البطون.
The Chapter Al-Mulk is actually a beautiful manifestation for the meaning of Tawakkul. It starts and finishes with the same message: To Allah belong all that is in the universe and nothing would happen without His Mercy and His constant watchful care. He Almighty Says in the first verse: “Blessed is He in whose hand is dominion, and He is Able to do all things.” He Almighty then Says in the last verse what means: “Say, if your water was to sink away [into the earth], then who could bring you flowing water?” [Quran 67 :30]
Part 2 – Pillars
• The first is to know Allah (swt) by his qualities and attributes, such as the fact that he is all capable and sufficient to rely on; that he is the sustainer; that he is all–knowing and that things can only happen with his will and decree. Knowing all this achieves the first pillar. The more we know about Allah (swt) the more sound and firm is our reliance on him.
• The second pillar is to believe that every matter has a cause or a means. Some people give up utilizing these means due to their ignorance and think that this is reliance on Allah (swt). They wait for Allah (swt) to send down their provisions, feed them and take care of their concerns and affairs while they do nothing. In Arabic, this is called “tawakul” (تواكل); the difference may be on letter, but it is significant enough; we should not be complacent or stagnant; we should do everything that’s available to us to reach our goals.
• The third pillar is to remain firm in relying on Allah alone. A person’s reliance on Allah cannot be fulfilled until one relies on him alone.
Support for this pillar comes in the Quran – again in surah number 3 Aal-Imran in verse 160.
إن ينصركم الله فلا غالب لكم وإن يخذلكم فمن ذا الذي ينصركم من بعده وعلى الله فليتوكل المؤمنون
If Allah helps you, none can overcome you:
If He forsakes you, who is there, after that, that can help you?
In Allah, then, Let believers put their trust.
If Allah helps you, none can overcome you:
If He forsakes you, who is there, after that, that can help you?
In Allah, then, Let believers put their trust.
• The fourth pillar is to depend on Allah (swt) whole-heartedly and feel tranquility when doing so, to the extent that one does not feel anxious or confused regarding the status of means with which objectives are accomplished. Some people do not feel secure until they utilize these means, and if Allah (swt) decrees that these means are not available they feel overwrought. Such people’s reliance on Allah (swt) is incomplete, because true reliance is when a person does not care if means are available or not, because they know that all matters are in the hand of Allah (swt), all he has to do for a matter to occur is say ‘Be and it becomes’. But remember, you’ll have to utilize all the means available to you first.
“Be keen to do that which would benefit you, rely on Allah and do not be lazy (by not exerting effort) and do not say, when a problem befalls you: ‘If I would have done such and such, then the result would have been such and such’ rather you should say: ‘This was decreed by Allah (swt) and Allah (swt) does what he wills. Saying ‘If” opens the gate for “Satan.” (muslim).
• The fifth pillar is to realize that the essence of reliance on Allah (swt) is to entrust all matters to him willingly, without feeling forced to do so.
Part 3 – Benefits
Adopting the belief and practice of Tawakkul has two benefits for us.
First, knowing that our responsibility for what happens is limited is very comforting. Those who do not realize the limits of human responsibility normally transgress on others’ rights by forcing their will on them through verbal or physical violence or they may get depressed and lose their mind or hurt themselves. So it is the Mercy of Allah that He has told us that our responsibility is limited. And that is the meaning of “On no soul does Allah place a burden greater than it can bear” (Quran 2: 286) as well as the understanding of individual responsibility.
The second consequence of Tawakkul is that it invites us to connect to a powerful Ally Who is no one but the Lord Himself. The more we rely on Him, the greater the chances that we will try to please Him by following the guidance He has given us, which in turn will lead to goodness in this world and success in the Hereafter.
The third consequence of Tawakkul is what Br. Hakeem learned by observing himself. By fully trusting in Allah and relying on Him, we are not depressed by what we have lost or intoxicated by our success (Quran 57:22-23). We know that all things are in Allah’s hands. And that makes us not only humbler but more submissive to God, thus better believers.
“The believers are only those who when Allah is mentioned feel a fear in their hearts and when His Verses are recited unto them, they increase their faith, and they put their trust in their Lord. Who perform prayer and spend out of what We have provided for them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and Forgiveness and a generous provision.” (Surah Al-Anfal 8: 2-4)
Part 4 – Application
If there is one lesson to be taken from this khutba, it is “al Istikhara”. It’s a blessing from Allah that we can pray to Him and seek His direction.
Istikhara (Arabic) means to ask Allah to guide one to the right thing concerning any affair in one’s life, especially when one has to choose between two permissible alternatives, e.g. a career choice, getting married.
To take marriage as an example, you may meet the right person, with deen, akhlaq, values, good upbrining (or any other desired attribute); but subhanAllah, it may not work out for whatever reason that you have no knowledge of, but Allah does. On the flip-side, you may meet a person that doesn’t meet all that you desire, and you can’t find that comfort in your heart, but again, you may become the happiest person with that person. You have no knowledge of it at the time of making a decision, but Allah does.
Sa’ d ibn Waqas reported that the Prophet, peace be upon him, said, “Istikharah (seeking guidance from Allah) is one of the distinct favors (of Allah) upon man, and a good fortune for the son of Adam is to be pleased with the judgment of Allah. And a misfortune of the son of Adam is his failure to make istikharah (seeking Allah’s guidance), and a misfortune for the son of Adam is his displeasure with the judgment of Allah.” Ibn Taimiyyah said, “He who seeks guidance from the Creator and consults the creatures will never regret it.”
“The Prophet sallallahu alehi wasallam would teach us al-istikhara for all of our affairs as he would teach us a surah from the Qur’an. He said: ‘If one of you is deliberating over an act, he should pray two non-obligatory rak’at and say: “O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favor, for You have power and I do not, and You know all of the hidden matters. O Allah ! If you know that this matter (then he should mention it) is good for me in my religion, my livelihood, and for my life in the Hereafter, (or he said: ‘for my present and future life,’) then make it (easy) for me. And if you know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, (or he said: ‘for my present and future life,’) then keep it away from me and take me away from it and choose what is good for me wherever it is and please me with it.”
عَنْ جَابِرٍ رضي الله عنه قَالَ : كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُعَلِّمُنَا الاسْتِخَارَةَ فِي الأُمُورِ كُلِّهَا كَمَا يُعَلِّمُنَا السُّورَةَ مِنْ الْقُرْآنِ يَقُولُ : إذَا هَمَّ أَحَدُكُمْ بِالأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ مِنْ غَيْرِ الْفَرِيضَةِ ثُمَّ لِيَقُلْ : ( اللَّهُمَّ إنِّي أَسْتَخِيرُكَ بِعِلْمِكَ , وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ , وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلا أَقْدِرُ , وَتَعْلَمُ وَلا أَعْلَمُ , وَأَنْتَ عَلامُ الْغُيُوبِ , اللَّهُمَّ إنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ (هنا تسمي حاجتك ) خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ : عَاجِلِ أَمْرِي وَآجِلِهِ , فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ , اللَّهُمَّ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ (هنا تسمي حاجتك ) شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ : عَاجِلِ أَمْرِي وَآجِلِهِ , فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ ارْضِنِي بِهِ . وَيُسَمِّي حَاجَتَهُ ) وَفِي رواية ( ثُمَّ رَضِّنِي بِهِ( رَوَاهُ الْبُخَارِيُّ (1166)
So let’s take advantage of this great blessing; always consult with Allah and seek His direction for any important permissible matter.
Part 5 – Conclusion
The one who entrusts Allah (swt) does so in the certainty that what Allah (swt) decrees is best for them, even if it is apparently the opposite of what they believe to be good. Such a person is content with the decrees of Allah as they know whatever is decreed is best for them, whether the benefit is apparent or not.
Relying on Allah (swt) can instill an enormous amount of peace and contentment. But remember Allah helps whom he wills, so ask him for help often, do your best with patience and certainty and remember the other condition: be conscious of Allah.
Sabr
Sabr or Sabur (Arabic: صْبِرْ ṣabr) is the Islamic virtue of "patience" or "endurance". Sabr is characterized as being one of the two parts of faith (the other being shukr). Its practice challenges, and to remain spiritually steadfast.
[Qur'an]
In the Qur'an, words that are derived from the root ṣ-b-r occur frequently, with the general meaning of being patient. For example, Muhammad is told to be patient like the Apostles of God before him The Qur'an promises the patient with double the reward. The concept is also in jihad, where it is translated as "endurance" or "tenacity". It is also used when God commands Muslims to serve Him: XIX, 66, "Serve him and persevere in his service." Sometimes sabr is associated with the salāt. According to the Qur'an commentators, sabr in these passages is synonymous with fasting, as the month of Ramadan was given the name s̲h̲ahr ṣabr (meaning month of patience).
The word is found with the meaning resignation, for example in the sūra of Joseph, Jacob, on hearing of the death of his son, says "[My best course is] fitting resignation", where resignation is the most appropriate translation for sabar. The Qur'an also uses the adjective ṣabbār.This concept is related to s̲h̲ukr (meaning gratitude).
In Qur'an there is usually a close connection between being patient and expecting relief or deliverance from God (tawakkul). Thus Muhammad is told to be "patient till your Lord decides, for you are in Our
sight."
sight."
"Seek God (Allah)'s help with patient perseverance and prayer. It is indeed hard except for those who are humble." (2:45)
Oh you who believe! Seek help with patient perseverance and prayer, for God is with those who patiently persevere." (2:153)
"Be sure We shall test you with something of fear and hunger, some loss in goods, lives, and the fruits of your toil.
"But give glad tidings to those who patiently persevere. Those who say, when afflicted with calamity, 'To Allah we belong, and to Him is our return.' They are those on whom descend blessings from their Lord, and mercy. They are the ones who receive guidance." (2:155-157)
"Oh you who believe! Persevere in patience and constancy. Vie in such perseverance, strengthen each other, and be pious, that you may prosper." (3:200)
"And be steadfast in patience, for verily Allah will not suffer the reward of the righteous to perish." (11:115)
"Be patient, for your patience is with the help of Allah." (16:127)
"Patiently, then, persevere - for the Promise of Allah is true, and ask forgiveness for your faults, and celebrate the praises of your Lord in the evening and in the morning." (40:55)
"No one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune." (41:35)
"Verily man is in loss, except such as have faith, and do righteous deeds, and join together in the mutual enjoining of truth, and of patience andconstancy." (103:2-3)
"It is not righteousness that you turn your faces towards East or West. But it is righteousness to believe in Allah and the Last Day, And the Angels, and the Book, and the Messengers; To spend of your substance, out of love for Him, For your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; To be steadfast in prayer and give in charity; To fulfill the contracts which you have made; And to be firm and patient, in pain and adversity And throughout all periods of panic. Such are the people of truth, the God-fearing. (Qur'an 2:177)
Through every difficulty there is relief. Verily, through every difficulty there is relief. (Qur'an 94:5-6)
[Sunnah]
The virtue of sabr can also be found in traditions attributed to the Islamic prophet Muhammad (SAW). The hadith talk of God's sabr, which is considered one of the beautiful names of God, indicating the high value laid upon this concept. One example God's sabr is His patience towards those who deny Him. The hadith also say that he/she who practices sabr will be granted sabr for sabr is the greatest charisma.
The story of the epileptic woman is significant in this and other respects. The woman came to Muhammad (SAW) and asked him for his du'a. He replied to her that, if she refrained from her request and exercised sabr, then paradise would be given to her.
[Hadith on significance of Sabr]
Abu Yahya Suhaib b. Sinan said that the Prophet Muhammad (صلى الله عايه و سلم) said : “Wondrous are the believer’s affairs. For him there is good in all his affairs, and this is so only for the believer. When something pleasing happens to him, he is grateful, and that is good for him; and when something displeasing happens to him, he is enduring (sabr), and that is good for him”
( Muslim )
( Muslim )
The Prophet Muhammad (صلى الله عايه و سلم) is reported to have said, "No one had ever been given anything better than sabr." From Sahih Bukhari and Sahih Muslim
Abu Musa al-Ashari reported that the Prophet Muhammad (صلى الله عايه و سلم) said, "When a son of a servant of Allah dies, Allah Says to the angels, 'Have you taken the son of My servant?' They say, 'Yes.' Then Allah Says, 'Have you taken the fruit of his heart?' They say, 'Yes.' Allah Says, "What has My servant said?' They say, 'He has praised You and said, Inna lillahi wa inna ilaihi raji'un (To Allah we belong and to Him is our return). Then Allah Says, 'Build a house for My servant in Paradise and call it the house of praise.' From Tirmidhi, Musnad Ahmad and ibn Habban
[Quotes pertaining to Sabr]
Umar bin Khattab (radiyallaahu ‘anhu) said, “We considered the best part of our lives to be that in which there was sabr.” Related by al-Bukhaaree (1 l /303) in ta’leeq form, and it has been related in connected form by Imaam Ahmad in az-Zuhd with a Saheeh isnaad – as al-Haafidh Ibn Hajar mentioned in Fathul-Baaree (11/303).
Al (alayhi ssalam) said, “Indeed sabr is from eemaan (faith). Its position is like that of the head with respect to the rest of the body.” Then he raised his voice and said, “Verily, there is no eemaan (faith) for the one who has no sabr.” Related by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (no. 1659), al-Bayhaqee in Shu’abul-Eemaan and Abee Shaybaan in Kitaabul-Eemaan (no. 130), with a slightly different wording.
Imam Ahmad said, “Allaah has mentioned sabr (patient perseverance) in over ninety places in His Book (Qur’an).” Related by Ibnul-Qayyim in Madaarijus-Saalikeen (2/152).
[Classification]
Many Muslim scholars have tried to classify and give examples of sabr. According to the Encyclopaedia of Islam sabr is of two kinds:
1. Physical, like the endurance of physical troubles, whether active (such as performing difficult tasks) or passive (such as suffering illnesses)
2. Spiritual, such as renunciation in face of natural impulses.
Fakh̲r al-Dīn al-Rāzī distinguishes four kinds:
1. Intellectual endurance (for example in disputed points in religious dogma),
2. Endurance in completing tasks one is bound or recommended to do by Islamic law (such as fasting),
3. Being steadfast in refraining from forbidden activities
4. Resignation in times of calamity.
He also gives an application of the concept, Muṣābara, in which ones refrains from taking revenge from one's fellow-creature (like neighbors, People of the Book).
Al-Ghazali said that sabr consisted of three parts:
(1) maʿrifa (the tree)
(2) ḥāl (branches)
(3) amal (the fruits).
[Sābirūn]
Those that possess sabr to a certain extent are called sābirūn. Out of the three classes of beings (animal and plant life, angels, and mankind),man alone may possess sabr. This is because the animals are entirely governed by their desires and impulses; and the angels are completely occupied by their longing for God, so they have no desires and thus need no sabr to overcome them. In man, however, the two impulses (that of desire and that of religion) are fighting, where the former is kindled by Satan and the latter by the angels.
This in humans, there are the pious, who have attained sabr by overcoming their animal extincts, called siddiqūn, while some still struggle in this task. Sābirūn are to remain steadfast not only in health and prosperity (where their sabr is to be used as gratitude to God) but also in the performance of religious obligations, in refraining from forbidden things and in the event of uncontrollable calamities.
Islam Terminology
Dhul Hijjah
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伊曆十二月(Dhul Hijjah)八日
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JIHAD-UI-NAFS
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NAFS: ourselves/soul/spirit/self
jihad ul nafs
struggle against evil soul
struggle against
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When will read Quran u will read these three nafs
Nafs is of three types:
(1) nafs ul mutmainna：mutmainna means good soul, mutmain means satisfied, happy
(2) nafs ul lawwama：
(3) nafs ul ammara：evil soul, wrong deeds, jihad ul nafs is actually against this nafs
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Umra
Hajj
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烏姆拉(Umra)：規模比哈吉(Hajj)要小，可以在任何時候舉行。
哈吉：對每位穆斯林男女來說是必須履行的義務。哈吉的特定日期是從伊曆十二月(Dhul Hijjah)八日這一周到該月的十三日。
哈吉中的儀式：完成了前面提到的儀式以後，受戒的朝覲者在伊曆
離開阿拉法特山以後舉行的儀式：離開阿拉法特山之後，朝覲者前往穆資達利(Muzdalifah)，並在那裏過一夜。晨拜後他們返回米那， 在這裏他們石擊象徵撒旦的一座石柱，以示正義戰勝邪惡。之後，剪去頭髮表明受戒的結束並獻祭牲口。朝覲的儀式以投石後繞遊天房而告結束，雖然它不是朝覲者在離別麥加城前的告別繞遊。若時間寬裕，朝覲者可以去麥地那並在先知清真寺裏禱告，儘管這不是必須做的，但這很有意義。朝覲後人們返回家園，對自己人生的意義會有新的體會。正如先知(願真主賜他平安)所言：完成哈吉的人「如降生時一般純潔。」
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ihram
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受戒舉意。穿上象徵戒除雜念的戒衣之前立意舉行朝覲及完成朝覲功課。伊何拉姆(Ihram)不是從離家時開始，它是在麥加附近，即距天房約l00
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Ka'bah
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天房：天房是一座用黑布遮蓋的立方體建築物。它簡樸莊嚴，黑布不在於其重要性，而在於傳統上這般使用。天房有一門，房內什揦也沒有─沒有畫像、偶像或題詞。雖然 簡樸，但進入天房的朝覲者感到無比激動，因為這是建於大地上的第一座崇拜真主的房子。朝覲者還感到自己貼近了伊布拉欣和真主派遣的其他一主教先知。
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Tawaf
Circling Ka’bah
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到達天房後，朝覲者必須以自己身體的左側繞遊天房七次(妥瓦弗,tawaf)。每個人朝同一方向繞遊天房且每個人必須從放有黑石的一角開始妥瓦弗。繞遊時，朝覲者虔誠地向安拉祈禱，乞求真主的寬恕、指引、支援以及在後世得到拯救。
環行天房的意義：所有朝覲者的功課是出於對安拉的完全遵從。許多人曾思索過妥瓦弗的意義。奧地利的一位穆斯林穆罕默德‧阿沙德說，就象電子和中子繞原子運行，就象所有其他的行星繞太陽運行一樣，所有穆斯林生活的中心是崇拜和取悅於真主，這就是環行天房的意義。
繞遊天房後，朝覲者來到伊布拉欣故居，這是座很小的建築，裏面有一個裝有先知伊布拉欣足印的玻璃鑄件。這足印是他俯瞰天房時留下的(即當他安放黑石時留下 的)。參觀伊布拉欣故居提醒我們：先知伊卡拉欣建天房不是為了自己，而是表示對真主的忠貞，是為其子以實瑪利和所有的穆斯林所用。朝覲者然後向薩法山和麥爾臥山進發，兩山相距約四分之一英里。朝覲見者須在兩山之間來回奔波七次。老弱病殘者由特殊的工具攜帶他們。完成此功課後，朝覲見者表示已完成了 朝覲，並以削髮的方式結束受戒。他們隨後來到贊木贊木泉水邊飲水，並舉行沐浴儀式。此地便是當年先知以實瑪利還是嬰兒的時候，從他足底下湧出的泉水。
在薩法山和麥爾臥山之間來回奔波的意義：在薩法山和麥爾臥山之間來回奔波的意義在於：這是對夏甲為尋覓水源在兩山之間奔波之舉的象徵性重演。她在兩山之間奔波七次之後奇蹟般地發現贊木贊木泉水從嬰兒的足底下湧現。在薩法山和麥爾臥山之間行走時，朝覲者不僅僅是紀念夏甲覓水，而且還不忘以下重要的教訓：
1) 當夏甲被留在曠野時，她沒有採取宿命論的方法，坐等自己和嬰兒自生自滅。因為伊斯蘭反對宿命論。 2) 夏甲的行為體現了她對安拉的忠貞與信賴。她奔波於兩山之間是希望安拉會佑助她擺脫困境。 3) 自先知穆罕默德以來，數億萬人在薩法山和麥爾臥山之間奔波，踏著一位貧窮、謙卑，傳說是非洲人血統的姆女的足跡。其重大意義，是它體現了伊斯蘭真正的平等精神─種族、性別和民族優越和安拉毫無關係─富者與貧者都踏著夏甲的足跡。 4) 它體現了伊斯蘭對婦女和母性的極大尊敬─每個人踏著那位一貧如洗的母親的足跡。 |
Zakah
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天課
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Salah
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禮拜
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Shahadah
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證言
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Qadr
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定然
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khamr
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酒的阿語原文是khamr。其義是任何能致醉的飲料，不管它們是由發酵還是由蒸餾製作的。但khamr的嚴格意義又同動詞khamara(遮蔽)及khamra(發酵的)相關。也就 是說，喝了發酵製作的飲料心靈就會“遮蔽”。當然，除了酒以外還有別的東西也能使人的心靈“遮蔽”。因此，穆聖﹙願主賜他平安﹚和歐麥爾都明確地說，任何 遮蔽心靈的東西都是khamr，應在禁止之列。
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haram
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嚴禁(haram)
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Shobhah
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情有可原(Shobhah)
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Taqwa
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畏主(Taqwa)
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Ikhlas
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純真(Ikhlas)。
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Riya
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虛浮(Riya)
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Amanah
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守約(Amanah)。違背諾言的補過方式是齋戒三日。因為穆斯林發誓通常是以安拉的名義，所以違背諾言者必須反省和接受教訓。
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As-Sidq
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誠實(As-Sidq)
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Al-Amin
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Al-Amin(可信賴的人)
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Izzah
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尊嚴的阿語是(Izzah)。伊斯蘭使用該詞來表達直接來自認主獨一信仰的尊嚴，而不是個人自我的產物
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Ar─Rahim
Ar─Rahmar
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“Ar─Rahim”意為“仁慈”“憐憫”，它是每個人所向往並能具備的品質。
但阿語發音中的“Ar─Rahmar”意為“普慈特慈”。它只有安拉才具備。穆聖說：“安拉對你們的憐憫要勝過母親對她的孩子。”
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Sabr
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堅忍(Sabr)。堅忍”Sabr的詞根是Sabra，其意為“系緊”(也就是要控制和忍受艱難險阻而產生的恐懼心理)。譯成英文時常作“堅韌”“剛毅”“決心”等。
堅忍，顧名思義，就是要求穆斯林為正義和自由而鬥爭。在強權，艱險，甚至災難面前堅強不屈。
穆聖：“天堂的外邊是艱難與困苦；而火獄的外邊是享樂與誘惑。
穆聖曾告誡信士：戰前不要求戰心切，先祈禱避免戰爭，如果戰鬥實在無法避免，那就應勇敢堅強地投入戰鬥。
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Jadl
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“爭論”一詞在阿語中的發音是Jadl。它既是褒義詞，也是貶義詞。作為褒義詞，是指爭論的雙方都開誠佈公，懷著追求真理的目標交換意見。這是《古蘭》所允許的。但作為貶義詞，是指為了爭論而爭吵，且強詞奪理。穆聖說，陷入無謂的爭吵會使人誤入歧途，迷失正確的方向。
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Muharram
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伊曆元月(Muharram)
沙菲(Imam Al-Shaafa’i)伊瑪目及其門人故認為在伊曆
若能在一月(Muharram)封更多的副功齋是最好的 |
Mubarra
Khula
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(Mubarra) 丈夫/離婚?
(Khula) 妻子/離婚?
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