Why Zakah Is Called “Sadaqah” in Quran

 

Zakah as known in Shari`ah is sometimes called in the Qur’an and Sunnah “sadaqah“, to the extent that al-Mawardi said “Sadaqah is zakah, and zakah is sadaqah. They are two names for the same thing.”  (Al-Mawardi, al Ahkam al Sultaniyah, Chapter 11)

God says,

{Of their wealth take sadaqah that so thou mightest purify and sanctify them} (At-Tawbah9:103), and {and among them are men who slander thee in the matter of sadaqat} (At-Tawbah9:58) and {Sadaqat are for the poor and the needy.} (At-Tawbah9:60)

Hadith says, “There is no sadaqah in what is less than five Wasaq. There is no sadaqah in what is less than five camels and there is no sadaqah in what is less than five uqiyah.” (Al-Bukhari, Muslim and others)

Addressing Mu’adh when sent to Yemen, the Prophet (peace and blessings be upon him) said: “Inform them that God has prescribed sadaqah on their funds, to be taken from their rich.”

All these texts were talking about zakah while using the word sadaqah, even the zakah collector and distributor is called musaddiq.

But in the later history of Islam, sadaqah was traditionally used to mean only voluntary charitable donations given to beggars and destitutes.

Meaning of Sadaqah

But such a tradition must not be allowed to mislead us and divert us from the meaning of the word at the time when Qur’an was being revealed. The root of the word sadaqah is the word sidq. Judge Abu Bakr bin al ‘Arabi, commenting on naming zakah sadaqah, states that

“It is derived from sidq. Sidq is truthfulness in realizing declared belief by action. The root sidq means realizing and supporting something by another. The word sadaq (Dowry) for women means realizing the lawfulness of intimacy by the contract and the dowry under specific conditions known in Shari`ah.

The root sidq has several derivatives. The verb saddaqa with respect to statements means to accept and to realize. The verb tasaddaqa with respect to funds means gave away, realizing his faith by action. And the verb asdaqa means to give dowry in marriage to women.

The meaning of sadaqah is derived from the root sidq because sadaqah implies giving away goods and funds for the sake of God in expression of faithfullness and in realization of the belief in resurrection and afterlife.”  (Ahkam al Qur’an, part 2, p. 946, with commentary by al Bijawi)

Proof of Faith

It is for that reason that Qur’an associated giving with affirmation of faith and withholding with rejection of faith, God (SWT) says,

{So he who gives in charity and fears God 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 lies to the best we will indeed make smooth for him the path to misery.} (Al-Layl 92:5-10)

Sadaqah is thus an indication of truthfulness in faith and sincere belief in the day of judgment, Accordingly, the Messenger of God (peace and blessings be upon him) said, “sadaqah is a proof (or evidence),” (Muslim)

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* This article is from Dr. Yusuf Al-Qaradawi’s book Fiqh Az-Zakah, rendered into English by Dr. Monzer Kahf.

- aboutislam.net

Justice: Islam’s ultimate value

 

Allah The Almighty Says (what means): "And the heaven He raised and imposed the balance. That you not transgress within the balance. And establish weight in justice and do not make deficient the balance.”[Quran 55:7-9]

These verses of the Quran, which are mentioned in the chapter Ar-Rahmaan, or “(God) the All-Merciful” stand out in their emphasis of the importance of justice because they unite justice with the important theological principle of Allah’s Khalq and Amr or His “Creation and Command.” These verses make justice both the basis of the creation and its source of continuity (by commanding justice). This is true because, in essence, the balance is the symbol of justice and its means of realization at the same time.

 

Heavens and earth were originally created with justice in a balanced way and they can only (or were meant to) continue with it. Muslims accepted this magnificent guidance and ultimate value of life, more than 1400 years ago. The great Commentator of the Quran, Imaam Abu Ja'far At-Tabari (d. 310 AH) expounded the aforementioned verses, saying, “Allah created Heavens and Earth by (and in) justice so that all things in them exist (and interact) by (and in) justice.”

 

And there is not a single nation, past or present, but that it has asserted its claims of honoring justice and being just. Yet, the justice they claimed, at times, meant nothing more than what the “powers that be” wanted. Or sometimes justice represented what is recognized and utilized by a majority or a certain religion or ethnicity. What humans mean by justice, in other words, may differ in its meaning and means from one nation to another. It is interesting to note that Socrates (killed in 339 BC) defined justice as the, “Will of the powerful,” and it is also interesting that this applies the vast majority of the time in situations when religious values are absent or weak. It is even more interesting that some of the theories man has, overtime, developed using ‘rationality' and empiricism, and which exceedingly tilt the balance of justice in favor of the powerful or the rich, still flourish in modern times and continue to find advocates or even unabashed supporters who will kill or die for them.

 

In one of the 100 or so verses which deal with theessentials of justice and fairness, the Quran tells us of this perversion of justice that sometimes occurs in the course of human events. Verse 25 of the chapter (57) Al-Hadeed, “the Iron,” pregnant with meanings and profusely poignant, lay bear the reality about the roots of injustice among people. Many people mention being motivated by hearing this verse recited just once. Allah Says (what means): “We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.” [Quran 57:25] So many points of benefit, so much to learn and live by. For one, the balance of justice is mentioned along with the Books, guidance from Allah, to indicate that true justice needs a compass to save itself from relativism and free judgment from personal drive. This also means that the interpretation of Allah’s Guidance must be free from whims and ignorance, and this effort to free one’s self from whims and ignorance is what Muslim scholars—who are the interpreters of Allah’s Final Message— term Ijtihaad. The point is that Allah’s Guidance entails that only people of knowledge who are able and honest may interpret Divine texts. Ignoring this prerequisite has led—in many times and places—to gross justifications and evil consequences. Without this guidance, man has done enough to give Socrates’ definition of justice precedence over any other.

 

Another point worthy of our attention here is the fact that Allah is reminding us that He has provided the messengers with iron to go along with the guidance and the command to establish justice. Man has known, for untold centuries, that he cannot institute justice in almost any walk of life, or protect justice whenever needed, without the power of iron.

 

But the intent of the message of this verse is unambiguous. Allmessengers from Allah, who were sent to various nations throughout history, came with the very same message.

 

The implication of this is so profound, especially for today’s Muslims.

We must acknowledge and respect that loving and establishing justice is a human trait, not an attribute of the Muslim Ummahalone. In fact, our scholars have long asserted, based on the aforementioned verses among many others, that Allah grants supremacy to a just government or nation even though it may be disbelieving, and He takes away supremacy from an unjust government or nation even though it may be believing. This is how just the Islamic worldview is.

 

And a Muslim would not be completely truthful to his belief without accepting this view. Muslims should support justice and those who seek it and they should feel happy every time justice triumphs.

 

But judging by the current situation of most Muslim countries and communities around the world, itis not difficult to see that we have strayed from justice.

 

To lure itback home, we need to mend our ways and make them coincide with the guidance of our Kitaab (the Quran) first. - islamweb.net

Watch Out! These Pitfalls Destroy Relationships

 

Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:

Beware of suspicion, because it is the most deceptive kind of speech. Do not meddle, spy, or compete with each other. Do not envy, hate, or cut each other off. Be, O servants of God, brothers.(Muslim) 

The Prophet prescribed these words of advice to guide relationships between people. Envy and suspicion are the seeds of terrible problems between people, and they should be stamped out as soon as they appear in our hearts.

Both lead to discontent and restlessness in the heart, and will inevitably drive a person to advance on to greater sins such as hatred, slander, and dissatisfaction with Allah’s blessings.

We should live among people with the highest spirit of peace. We do not envy what they have and do not dig to uncover their sins for others to see.

Why Envy Is Serious

Envy can translate to discontentment with what Allah has portioned for you from His blessings. It eats up your good deeds like fire burns wood. The envier is constantly watching people out of the corner his eyes, comparing their blessings to his, and eventually resenting them against all reason.

If not controlled, envy leads to deep-rooted hatred that is extremely difficult to remove from the heart once it has locked hold.

When you feel envy awakening inside you, race to extinguish it by thanking God for your blessings, thinking good thoughts about the person, and remembering those who have less than you do.

The True Test

It is easy to be at peace with people in times of happiness. When we have what we want, be it attention, friends, wealth, or other sources of pleasure, we will find it easy to get along with everyone.

However, when tempers flare and personalities clash, then comes the true test of character and the true test of brotherly love that is mentioned above.

The reference to not competing includes competing in marketing and trade because it is hardest to maintain an attitude of peace and fairness when there is a limited amount of financial gain to go around.

Imagine a group of very hungry, tired people standing in line to fill their plates with delicious food. If everyone is assured that they will get their fill or are not really that hungry, it is easy to smile, love each other, and be patient.

But what if there is not enough food for everyone?

That is when tempers will rise, people will push or cut in line, or at least the ones further back in the line will watch with resentment as the hungry early-comers heap their plates with food.

Yet this is the exact moments when the Prophet’s words should come into play and the true test of commitment to brotherly love.

Our Attitude Matters

It is better to have a clear, open heart than to perform great deeds that are lacking in kindness. Our attitudes towards our fellow humans may make a huge difference in how we are judged by God, because character and good will toward others are indicative of humility before God.

When we resent others or look down on them, we should remember that it is God who creates them, who feeds them, who clothes them, and who protects them. He is their Guardian, and hence we should deal with them justly and humbly.

Hatred and belittling others is the fire out of which many social evils, such as class, privilege, and racism, were born. Clean out your mind and heart of all the negative, painful baggage we carry against other people in our lives. Let us not be part of the fire that has burned so many people and ruined so many lives.

References

Taken, with kind permission, from the authors’ Seeking Peace.

About Hazem Said and Maha Ezzeddine

Dr. Hazem Said has been active in the Muslim community in America for over 10 years and held many different leadership posts. Most notably, he was the president of MAS Youth, a national youth organization from 2004 to 2008. He helped establish Ihsan, a non-profit organization based in Milford, OH and is currently the chair of its board. In his professional life, Hazem is an associate professor of Information Technology at the University of Cincinnati. Maha Ezzeddine has a bachelor degree in Journalism and History from the University of Maryland - College Park and a Master degree in History from Stanford University. She edited several publications for MAS Youth between 2006 and 2008, when she was a member of the national executive team.

- aboutislam.net

CHAPTER 77, AL-MURSALAT (THE WINDS SENT FORTH)

 

Introduction

This chapter sits in the middle of five chapters, all thought to have been revealed in Mecca, in the earliest days of revelation.  It is a fifty-verse chapter that takes its name from the first words of the first verse, ‘By the winds sent forth.’ It strings together a series of images from this life and from the Hereafter and punctuates them with a sharp admonition, ‘Woe on that Day to those who deny the truth.’ This rebuke is repeated ten times.  The Winds Sent Forth describes events that will precede the Judgment. 

Verses 1 – 15 An Oath

The chapter begins with God taking an oath by forces that have an effect on earth and on our daily lives.  By the winds sent forth, one after the other; by the storms and hurricanes and the winds that lift and scatter the clouds to far-off distant places.  They deliver a warning and a reminder; what you are promised will definitely happen.  This refers to the Resurrection and the Judgment.  The All-Wise and All-Mighty who made this system and controls it is fully capable of destroying it and resurrecting us from the dead. 

We are then jolted by a description of that momentous Day.  The stars will be dimmed, the sky will be torn apart, and the mountains turned to dust.  These descriptions suggest that the universe we think we understand will break down and there will be countless small collapses.  And on that Day the Messengers will give testimony for their communities.

God asks us if we know when this is all going to happen and answers His own question by saying that it will happen on the Day of Decision (Judgment).  He also asks what would make us realize just what the Day of Decision is?  And on that Day, woe to the disbelievers who deny the truth.

Verses 16 – 19 The past repeated

God asks us to think, by saying, ‘Did We not destroy the former generations for their evil deeds?’ The same thing will happen to the last of the generations; they will follow the first and be destroyed because of their evil behavior.  This is how God deals with the guilty.  And on that Day, woe to the disbelievers who deny the truth.

Verses 20 – 28 A home for the living and the dead

God asks us to ponder the fact that He created us from an underrated fluid and let us rest in a secure place while we developed (in the womb) for a period of time that He alone determined.  God has the power to shape and develop us into a perfect and complete person from an insignificant sperm-drop; how shall He be helpless to re-create us on that Day?  God made the earth a home for both the living and the dead.  He placed firm mountains upon it and provided fresh, sweet, water to drink.  Woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him.

Verses 29 – 40 The dreaded command

The chapter now thrusts images of the Day of Judgment upon us.  Those who denied the truth will be told to walk towards the Hell they denied.  God does not actually mention the word Hell because it will be plain to see; three tall pillars of smoke rising out of the pit of Hell.  God tells them to walk towards their shadow but warns that it provides no shade of coolness or protection from the flames.  It is suffocating and it is burning.  It shoots out sparks as big as huge castles.  This is the punishment for the deniers of truth.  They will be totally speechless; their guilt and crime will be proved to the fullest, and they will not be able to offer any excuse after it.  There will be a deafening and ominous silence.

They will then be told that this is the Day of Decision (Judgment).  They are gathered with all the previous generations, and God will wryly suggest that if they have any plots to use against Him, this would be the time to use them.  And on that Day, woe to the disbelievers who deny the truth.

Verses 41 – 45 The righteous are honored

However, those who took heed of God’s words and were righteous, striving to please Him, will have no such experience.  For them will be cool shade, flowing springs, and any fruit they desire.  This shade will provide coolness and relief from the burning sun unlike what the disbelievers are experiencing as they make their way towards the columns of smoke.  The righteous however will know nothing of this and will be encouraged to eat and drink to their heart’s content.  This is their reward, and this is how God rewards those who strive to behave in a way that is pleasing to Him. 

Verses 46 – 50 An opportunity for guidance

In the only image of this present life, given to us in this chapter, God addresses the disbelievers telling them that they can eat, and enjoy themselves, for a short while.  But a Day where there will be retribution.  And if the disbelievers do not believe in this Quran which has clear proofs then what else after this can convince them!? - islamreligion.com

Do the Dead Know When You Visit Their Grave in Islam?

 

Visiting graves is a Sunnah, as the Prophet (peace and blessings be upon him) was reported to have said, “I have previously prohibited you from visiting graves, now visit them.“ (Muslim)

The answer to this question is yes; as we can rightly conclude from the authentic sources of Islam, your late father can know when you visit him, and he will also be able to hear and return your greetings, besides benefiting from your duaa and good deeds on his behalf.

To further clarify the issue, this question asks about an area or realm that is beyond the confines of logic, reason, or experimentation.

It is grounded exclusively on the area of Heavenly Revelation.

As far as we can know from the Revelation, it is clear that those who are buried in graves not only identify their visitors, if they had known them prior to their death, but also return their greetings.

The Prophet (peace be and blessings be upon him) has left for us clear instructions to visit the graves of our relatives and friends, to greet them and to utter prayers for them. This is lest we forget them after their death.

Through frequent visits to their graves, we renew our relationship with them, invoke Allah’s Mercy upon them, and remind ourselves of our final destination in the next world.

Such instructions, as it comes clear from pondering, will have no meaning unless it is a fact that the grave dwellers are actually able to recognize their visitors and to return their greetings.

The Prophet taught us to visit the graves of our relatives and friends and offer greetings by saying, “Greetings of peace be unto you, O the believers dwelling in these residences; with Allah’s Leave, we will also be joining you in the near future; may Allah forgive us, you, and all Muslims“ (Muslim)

Furthermore, referring to the disbelievers who were killed in the Battle of Badr, the Prophet was asked by `Umar Ibn Al-Khattab, “Do you talk to them while they have rotted?” He replied, “In fact, you are not better able to hear me than them; but they cannot respond to me” (Muslim)

To conclude, you should continue to visit the grave of your late father and to greet him and offer prayers and supplications on his behalf. Insha’ Allah, he will be able to identify you when you visit him. 

-aboutislam.net

Make your mark in your society

It is a great deprivation and evident loss for a person to be just a number in the long list of humanity during this life and after death, having no weight in the values of moral code and no contribution in ethical legacy. Such contribution is the last imprint you leave and the last image of you in life. You should leave a mark that commemorates you after you die. So, how will your departure look like? What will you leave behind? Will you leave a lasting fruitful legacy and a good memory or a bad impact that will continue to harm and a disreputable memory?

Before answering, we should know that Allah created creatures varying from each other, and just as they are different in color and size, so are they different in qualities, nature, behavior, and morality. Allah did not create a harsh nature or innate characteristic in a way that a person could not change his character,  behavior, or be unable to purify his soul. It is oddly enough that a person leaves the world without leaving an impact to be praised and emulated, even stranger than that, one leaves a pure evil, such as the notoriety on social media, insult, slander, and defamation. Allah may forgive the negligence of his slave if his sins involve just the rights of Allah, but the sins which involve transgressions against the rights of other humans will be pending until the Day of Judgment. Therefore, transgressors must be aware that their bad impact is the cause for their hatred, and supplications against them by those who have suffered their mistreatment, not only that, but their bad impact might be spread and promoted by their followers, Allah, the Exalted, Says (what means): {That they may bear their own burdens in full on the Day of Resurrection and some of the burdens of those whom they misguide without knowledge. Unquestionably, evil is that which they bear} [Quran 16:25]

Noble conduct and good impact are considered as an additional life, a model for others who desire and love to emulate and imitate them, and who will continue to ask Allah to have mercy on them. It is a treasure that not only his/her family will share, but also everyone will benefit from that treasure. A person's legacy will not be passed only to that person's inheritors, but also will be passed to those who benefited from this legacy. Their traces will keep drawing an intellectual image for society even when their bodies are lying beneath the dust; they will be remembered and followed. It is a continuous giving and permanent goodness that drives society to keep the good deeds and maintain generous qualities, as Allah, the Exalted, Says (what means): {Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do} [Quran 16:97]

Human life has no value without leaving a legacy after his/her departure, unlike successful ones as they know how to create great glory and rich history of their own.

One of the prominent characters of our era is Sheikh Abdur-Rahman As-Sameet, born in Kuwait in 1947. He had been persistent in praying since his young age; he loved reading, he read the seerah (biography) of the Prophet  and his great companions and the biographies of righteous predecessors. He grew up loving this religion, which makes his lovers great men having no counterparts in history. Sheikh Abdur-Rahman noticed, during studying in high school, that the workers used to wait for public transport under the burning sun of Kuwait. Accordingly, he and his colleagues decided to raise money to buy a car to transport workers from work to their homes for free, just for the sake of Allah. After that he joined university study, he had his bachelor's degree in medicine in Iraq, his master's degree in Britain, and his doctorate in Canada, and finally decided to return to Kuwait to work as a physician, but his good wife advised him that he should work in the field of Da‘awah (Islam propagation) in East Asia. It was the will of Allah that he settled in Africa in Malawi, because one of the good women had asked to build a Masjid outside Kuwait, as he fulfilled her wishes. He was shocked by what he saw; many Muslims there did not know how to perform ablution nor know about the teachings of Islam, while he saw the European Christianization activity as they succeeded in Christianizing them. As-Sameet and his wife decided to stay there for Da‘awah; both of them abandoned the luxury life and settled in a remote village on the island of Madagascar in the village of Madikeri in a modest house. He set up a team of Islamic preachers and Imams to spread Islam to the African countries, after training them on wise Islam propagation ways and methods of dealing with different cultures. He spread his students everywhere in the continent, creating an integrated network of loyal young people who were moving from a village to another walking on foot to propagate Islam among their people.

He helped huge numbers of people to convert to Islam, he also contributed to the construction of about 5700 Masjids, cared for and fostered orphans; he fostered nearly 15,000 orphans, drilling more than 9,500 Artesian wells, building 860 schools, establishing 4 universities and 204 Islamic centers.

Abu Suhaib formed an association and named it the Direct Aid Association to benefit everyone whether Muslims, Christians, or Pagans. May Allah have mercy upon him, and dwell him in paradise. Allah the Exalted Says (what means): {Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated in a clear register} [Quran 36:12]

When will you leave your mark, while Allah has bestowed the grace of Islam upon you? And what a great blessing, you are also blessed to be a descendant of great ancestors who enlightened the world from its darkness and created a civilization written by history. Are you not worried about the state of your Ummah (Islamic nation)? Aren’t you concerned about the Dunya (the worldly life) being as a weapon with others who threaten your Ummah? Isn’t it worthy for you to take part in building that history? Get up and let go of your laziness, find out who you are and look at your nation's past to be inspired by them as a torch that lights your way; hasten to work and make your mark in life as life is short and you don’t know when it is going to end. When it comes to an end, only your legacy will remain and you will have an honorable mention in later generations, otherwise you won’t have a legacy, and the history will forget you.  - islamweb.net

What Did The Prophet Say on Beating Women?

 

Prophet Muhammad’s Mercy

Prophet Muhammad never struck a woman or a servant or an animal. He never beat anyone for any reason and he never hit anything unless he was defending himself in battle.

Aisha reported:

The Messenger of Allah, peace and blessings be upon him, did not strike a servant or a woman, and he never struck anything with his hand.

Source: Ṣaḥīḥ Muslim 2328, Grade: Sahih

The Prophet warned us that Allah will retaliate on the Day of Judgment against those who wrongly beat others.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

Whoever strikes someone will receive retribution for it on the Day of Resurrection.

Source: al-Adab al-Mufrad 185, Grade: Sahih

Likewise, the Prophet warned us that Allah will punish those who torture others.

Hisham ibn Hakim reported: The Messenger of Allah, peace and blessings be upon him, said:

Verily, Allah will torture those who torture people in this world.

Source: Ṣaḥīḥ Muslim 2613, Grade: Sahih

Beating a servant and causing harm to him is a major sin. If a Muslim beats his servant, the Prophet commanded the servant to be set free.

Ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said:

Whoever strikes his servant without limit or slaps him, then the expiation for the sin is to emancipate him.

Source: Ṣaḥīḥ Muslim 1657, Grade: Sahih

What Did The Prophet Say on Beating Women?

In the case of a wife who commits major sins, the Prophet gave permission for men to strike their wives without causing pain as a symbolic gesture intended as a last resort to correct her behavior.

Sulaiman ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said:

I certainly enjoin you to treat women well for they are like your captives, and you do not have any right to treat them otherwise unless they commit a clear obscenity. If they do so, you may forsake their beds and then strike them without causing pain (ghayra mubarriḥ), but if they obey you then you may not do so.

Source: Sunan al-Tirmidhī 1163, Grade: Sahih

The “striking” without pain is only a teaching mechanism intended to draw attention to the seriousness of major sins and reform bad behavior. It is not intended to punish, humiliate, or degrade the dignity of a wife, nor is it meant to injure or harm her. For this reason, classical scholars placed strict limits on this and recommended a man use nothing more than a handkerchief.

Al-Rāzī writes:

It should be a striking with a folded handkerchief or his palm, and he should not strike her with whips or clubs.

Source: Tafsīr al-Rāzī 4:34

Nevertheless, the Prophet never did this himself and he criticized men who strike their wives harshly and without a just cause.

Abdullah bin Zam’ah reported: The Messenger of Allah, peace and blessings be upon him, said:

How does one of you beat his wife as he beats the stallion camel and then embrace her?

Source: Ṣaḥīḥ al-Bukhārī 5695, Grade: Sahih

Iyas ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, said:

Many women have come to the family of Muhammad complaining about their husbands hitting them. These men are not the best among you.

Source: Sunan Abī Dāwūd 2146, Grade: Sahih

Indeed, Allah has prohibited men from harming their wives as a means to correct their behavior.

Allah said:

Do not harm them in order to straighten them.

Surat al-Ṭalāq 65:6

Abuse a Cause for Divorce

If a Muslim man violates these strict limits and he abuses his wife, the Prophet considered this a just cause for divorce.

Yahya ibn Sa’eed reported: Habeeba bint Sahl was the wife of Thabit ibn Qais ibn Shammas and it was mentioned to the Messenger of Allah, peace and blessings be upon him, that Thabit had struck her so she appeared at the door of the Messenger of Allah. The Prophet said to him:

Take your dowry and let her go.

Source: Sunan al-Dārimī 2200, Grade: Sahih

Based upon this precedent, Muslim women deserve legal protection from abusive husbands and may seek a divorce in court.

What was the Deal with the Nudge?

Some people mistakenly believe that the Prophet abused Aisha because of her statement:

He nudged me firmly on the chest.

They have mistranslated the word here to mean a beating or striking, but the word used in this tradition is lahaza which means a nudge or a light push. How can it mean the Prophet shoved or hit her when she herself testifies that he never hit anything except when defending himself in battle?

This type of light contact was a common teaching mechanism of the Prophet, to grab the attention of his companions before delivering a lesson. After the Prophet nudged her chest, he taught her the following supplication:

May Allah have mercy on those who have gone ahead of us and those who will come later. If Allah wills, we will join them.

Source: Sunan al-Nasā’ī 2307, Grade: Sahih

This teaching mechanism is similar to how the Prophet would behave with his other companions.

Abu Dharr reported:

The Prophet struck my chest with his hand and he said…

Source: Ṣaḥīḥ Muslim 1825, Grade: Sahih

This “striking” is not meant to cause pain but rather to grab their attention before teaching an important lesson.

Kindness is given a Special Reward from Allah

In all things, the Prophet recommended us to be kind and gentle to others, as kindness is given a special reward from Allah.

Aisha reported: The Messenger of Allah, peace and blessings be upon him, said:

Verily, Allah is gentle and He loves gentleness and he rewards for gentleness what is not granted for harshness. He does not reward anything else like it.

Source: Ṣaḥīḥ Muslim 2593, Grade: Sahih

We should be especially kind and gentle with our spouses and family members, as it is a sign of Allah’s favor.

Aisha reported: The Messenger of Allah, peace and blessings be upon him, said:

If Allah the Exalted intends goodness for a household, he lets gentleness come over them.

Source: Musnad Aḥmad 23906, Grade: Sahih

The Prophet enjoined kindness and gentleness even for the animals and he warned us not to beat them.

Aisha reported: I was upon a camel which was misbehaving so I began to strike it. The Messenger of Allah, peace and blessings be upon him, said:

You must be gentle. Verily, gentleness is not in anything except that it beautifies it, and it is not removed from anything except that it disgraces it.

Source: Musnad Aḥmad 24417, Grade: Sahih

Therefore, we should do our best to emulate the example of the Prophet. He never hit a woman or a servant or an animal, and he never hit anything unless he was fighting in self-defense. The Prophet would be gentle, patient, forbearing, and forgiving with his family, his wives, his servants, and even the people who abused him.

Success comes from Allah, and Allah knows best.

This answer first appeared at abuaminaelias.com. It is republished with kind permission with slight editorial modifications.

CHAPTER 77, AL-MURSALAT (THE WINDS SENT FORTH)

 

Introduction

This chapter sits in the middle of five chapters, all thought to have been revealed in Mecca, in the earliest days of revelation.  It is a fifty-verse chapter that takes its name from the first words of the first verse, ‘By the winds sent forth.’ It strings together a series of images from this life and from the Hereafter and punctuates them with a sharp admonition, ‘Woe on that Day to those who deny the truth.’ This rebuke is repeated ten times.  The Winds Sent Forth describes events that will precede the Judgment. 

Verses 1 – 15 An Oath

The chapter begins with God taking an oath by forces that have an effect on earth and on our daily lives.  By the winds sent forth, one after the other; by the storms and hurricanes and the winds that lift and scatter the clouds to far-off distant places.  They deliver a warning and a reminder; what you are promised will definitely happen.  This refers to the Resurrection and the Judgment.  The All-Wise and All-Mighty who made this system and controls it is fully capable of destroying it and resurrecting us from the dead. 

We are then jolted by a description of that momentous Day.  The stars will be dimmed, the sky will be torn apart, and the mountains turned to dust.  These descriptions suggest that the universe we think we understand will break down and there will be countless small collapses.  And on that Day the Messengers will give testimony for their communities.

God asks us if we know when this is all going to happen and answers His own question by saying that it will happen on the Day of Decision (Judgment).  He also asks what would make us realize just what the Day of Decision is?  And on that Day, woe to the disbelievers who deny the truth.

Verses 16 – 19 The past repeated

God asks us to think, by saying, ‘Did We not destroy the former generations for their evil deeds?’ The same thing will happen to the last of the generations; they will follow the first and be destroyed because of their evil behavior.  This is how God deals with the guilty.  And on that Day, woe to the disbelievers who deny the truth.

Verses 20 – 28 A home for the living and the dead

God asks us to ponder the fact that He created us from an underrated fluid and let us rest in a secure place while we developed (in the womb) for a period of time that He alone determined.  God has the power to shape and develop us into a perfect and complete person from an insignificant sperm-drop; how shall He be helpless to re-create us on that Day?  God made the earth a home for both the living and the dead.  He placed firm mountains upon it and provided fresh, sweet, water to drink.  Woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him.

Verses 29 – 40 The dreaded command

The chapter now thrusts images of the Day of Judgment upon us.  Those who denied the truth will be told to walk towards the Hell they denied.  God does not actually mention the word Hell because it will be plain to see; three tall pillars of smoke rising out of the pit of Hell.  God tells them to walk towards their shadow but warns that it provides no shade of coolness or protection from the flames.  It is suffocating and it is burning.  It shoots out sparks as big as huge castles.  This is the punishment for the deniers of truth.  They will be totally speechless; their guilt and crime will be proved to the fullest, and they will not be able to offer any excuse after it.  There will be a deafening and ominous silence.

They will then be told that this is the Day of Decision (Judgment).  They are gathered with all the previous generations, and God will wryly suggest that if they have any plots to use against Him, this would be the time to use them.  And on that Day, woe to the disbelievers who deny the truth.

Verses 41 – 45 The righteous are honored

However, those who took heed of God’s words and were righteous, striving to please Him, will have no such experience.  For them will be cool shade, flowing springs, and any fruit they desire.  This shade will provide coolness and relief from the burning sun unlike what the disbelievers are experiencing as they make their way towards the columns of smoke.  The righteous however will know nothing of this and will be encouraged to eat and drink to their heart’s content.  This is their reward, and this is how God rewards those who strive to behave in a way that is pleasing to Him. 

Verses 46 – 50 An opportunity for guidance

In the only image of this present life, given to us in this chapter, God addresses the disbelievers telling them that they can eat, and enjoy themselves, for a short while.  But a Day where there will be retribution.  And if the disbelievers do not believe in this Quran which has clear proofs then what else after this can convince them!? - islamreligion.com