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Tuesday 25th Jul 2017

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Home Ramdaan Kareem Taraweeh Reflections - Juz 03
Taraweeh Reflections - Juz 03

Juz Three

Real Charity

الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ ثُمَّ لَا يُتْبِعُونَ مَا أَنفَقُوا مَنًّا وَلَا أَذًى ۙ لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
They who spend their wealth for the sake of Allāh and do not thereafter mar their spending by stressing their own benevolence and hurting (the feelings of the needy) shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve. (Al-Baqarah, 2:262)

Here is the definition of real charity in Islam; it must be given solely for the sake of Allāh.

It is easy to find the rich in all societies engaged in works of charity. They may do it to feel good, to advertise their generosity, to show their superiority over the receivers of their help, or just enjoy the praise it will bring. What is difficult is to give in charity to please Allāh alone without any of these incentives. The success of charitable fundraising  methods  that employ these incentives is sufficient proof of this fact.

The Qur’ān is emphatic that such tainted charity will bring not reward but punishment in the Hereafter. It is a matter of great concern that despite that, such methods are finding widespread use in the Muslim community.

Concern for Hearts Swerving

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ
O our Sustainer! Let not our hearts swerve from the Truth after You have guided us; and bestow upon us the gift of Your grace. Surely, You, and You alone, are the Grantor of bounties in abundance. (Āli ʿImrān, 3:8)

As the previous āyah states, this is the dua of those who are firmly grounded  in  knowledge. They never become complacent with their īmān (faith), as they are fully aware that one’s īmān is one’s most precious treasure and needs to be carefully guarded. Further they know they cannot guarantee its protection themselves as their hearts can come under the influence of Satan or their own inclinations towards evil, so they must turn to Allāh to seek His help in doing so. Additionally they appeal to the gift of Allāh’s mercy in seeking this help as it is not a payment for their deeds. They beg for it, claiming no entitlement. Needless to say, it is unimaginable that anyone consciously making this duʿā will knowingly engage in such enterprises as may pose danger to his imān.

Creation of Jesus

إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ
Surely, the case of ʿĪsā ( Jesus), in the sight of Allāh, is like the case of Adam. He created him from dust, then He said to him, “Be”, and he came to be. (Āli ʿImrān, 3:59)

This is the simple truth about the creation of human beings in general as well as that of Prophet Jesus. Evolution scientists rejected the first and have gone to complex and convoluted theories as  an  alternate explanation.   Christians  rejected the second and have gone to complex  and unfathomable explanations about trinity and divinity of Prophet Jesus. To each we must ask: Based on what evidence do you reject the obvious, simple and straightforward explanation  given here? Have you unearthed any facts—hard facts, not conjectures— that  would show  the impossibility of the assertion made here?

The Interfaith Dialogue

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ
Say, “O people of the Book, come to a word common between us and between you, that we worship none but Allāh, that we associate nothing with Him and that we shall not take human beings for our lords beside Allāh.” Then, should they turn back, say, “Bear witness that we are Muslims.” (Āli ʿImrān, 3:64)

This sets both the basis and the tone of the interfaith dialogue that Islam called for fourteen centuries ago. It is good that some Christians and Jews are showing active interest in interfaith dialogue today. Muslims must take part in it while making sure it remains within the parameters established here.

 

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