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  Local
Women's Authority implements Eid clothing initiative
[28 March 2024]
Inauguration of Ramadan charity kitchen in Dhamar
[28 March 2024]
Launching a free medical camp in Ibb
[28 March 2024]
Orphanage care home celebrates Arab Orphan Day
[28 March 2024]
Tourism Ministry commemorates ninth anniversary of Day of Resilience
[28 March 2024]
 
  International
France reinstates funding to UNRWA – provides €30 million in 2024
[28 March 2024]
Dozens of martyrs and wounded in enemy shelling neighborhoods in Gaza City
[28 March 2024]
Sultanate of Oman calls for immediate ceasefire in Gaza Strip
[28 March 2024]
Al-Quds Brigades bombards Kissufim with "Badr-1" rockets and vicinity of Al-Shifa Medical Complex
[28 March 2024]
Zionist soldier killed by resistance fighters in Khan Younis
[28 March 2024]
 
  Reports
Red Sea Ports Corporation...Nine years of steadfastness in face of repercussions of aggression
[28 March 2024]
Expected exchange deal.. Resistance tends to reject it, & Zionist enemy makes up its mind
[25 March 2024]
(Saba) correspondent: Zionist enemy insists on displacing Gaza residents despite talk of progress in its talks with resistance
[25 March 2024]
Zakat Office in Capital Municipality... Specific projects worth Over 4.5 billion riyals
[24 March 2024]
Gaza liberates Arabs & Muslims from complex called “Israel” & exposes America's & West's hypocrisy
[24 March 2024]
 
  US-Saudi Aggression
American-British aggression launch three raids on Hajjah
[15 March 2024]
American-British aggression launch 12 raids on Hodeida
[11 March 2024]
American-British aggression hits farm in Hodeida
[20 February 2024]
Four citizens injured by explosion of leftover military ordnance in Marib
[19 February 2024]
9 raids of US-British aggression on governorates of Sana'a and Hajjah
[04 February 2024]
  Revolution Leader
Sixteenth Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1443 A.H.
Sixteenth Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1443 A.H.
Sixteenth Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1443 A.H.
[23/April/2022]

Sixteenth Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1443 A.H.
I seek refuge in Allah from Shaytan, the outcast.
In the name of Allah, the Most Beneficent, the Most Merciful.
Praise is to Allah, the Lord of Worlds. I believe that there is no god but Allah, He is the Sovereign and the Manifest Truth; and that Muhammad, our master, is His servant, messenger, and last prophet.  
O Allah, confer Your Salat [prayers] and blessings upon Muhammad and the Family of Muhammad just as You conferred Your Salat [prayers] and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad good companions and all Your righteous servants and mujahedeen.
Brothers and sisters, peace be upon you, as well as the mercy of Allah and His blessings.
O Allah, guide us and grant us acceptance, for You are the All-Hearing and the All-knowing; accept our repentance, for You are the Most Relenting and the Most Merciful.
We are still seeking the guidance contained in the saying of Allah (Glory be to Him), {‘Cooperate with each other in righteousness and Taqwa, and do not cooperate in sin and transgression. And be mindful of Allah. Surely, Allah is severe in punishment’}[Al-Ma’idah 5:2]. 
We spoke yesterday about how Islam is a unity-promoting religion, which builds the Ummah, gathers it, organizes its movement, and establishes cooperation between its people: The state of cooperation which is a required state among the reality of human society so that the affairs of humans' life take the right track. Islam, even at the level of spirituality and religious rituals, has organized the collective performance of the rituals, such as Salat in congregation, the pillar of Hajj [Pilgrimage], and the rites of Hajj [Pilgrimage] and Umrah, as well as other rituals that the Ummah gathers at doing them at the same time (such as the fasting of the month of Ramadhan), with the same performance, and with cooperative performance that helps everyone in discharging their responsibilities. So, efforts get combined and talents and abilities get integrated so that efforts and effects get blessed and the result gets to be important, great, and huge.
In addition, about responsibilities, religious responsibilities (religious collective responsibilities), such as Jihad in the cause of Allah, enjoining the right and forbidding the wrong, and Infaq (spending) in the cause of Allah, are all responsibilities that hugely depend on cooperation, collective performance, and moving as one Ummah. This has its great importance in its great effect at the level of the soul and at the level of the general reality of society. When it [general reality of society] becomes a reality that enjoys cooperation, harmony, and gathering around the good, around goodness, around Taqwa, around what contains the real interest for the society, and around what contributes in purifying the souls, rectifying the deeds, and correcting the behaviour of the society, it will lead to the blessed influence of a person’s soul at the personal level, as well as the soul of the society at the social level and so at the reality of life, and – what is greater – in the great, eternal future in the Hereafter.
The Holy Quran talks about righteousness as Allah says, {‘And cooperate with each other in righteousness and Taqwa’}, as well as Taqwa, which receives much attention in the Holy Quran. Righteousness, which means that a person seeks goodness, increases his/her goodness-related efforts, goes beyond looking after him/herself in spending, as well as in practical interests and deeds; and moves in an integrated manner without limiting him/herself in his/her interests and attitudes to specific aspects whose source is the whims of the soul, the inclination of the soul, or the desires of the soul. On the contrary, s/he should moves towards integration according to the instructions of Allah (Glory be to Him), towards righteousness, towards good deeds, and towards act of charity and righteousness: So, s/he moves towards integration in the way that Allah (Glory be to Him) has prescribed and according to what He instructed, commanded, and guided to.
Allah (Glory be to Him) says in an important verse of the Holy Quran (which tells us about righteousness and provides an important definition [for it] in accordance with collective titles that indicate what is beyond them), {‘Righteousness is not in turning your faces towards the east or the west ’}[Al-Baqarah 2:177]. Before introducing expressive titles about righteousness, He [Allah] starts to solve a problem that happens to many people, which is that they [people] try to draw for themselves (in accordance with their desires, personal preferences, and interests) what is a priority in relation to righteousness, charity, and good deeds. Indeed, they try to draw for themselves the priorities within a specific range, easy-to-do priorities based on their personal preferences and the inclinations of their souls. This has a seriously negative impact on people. A person may focus on these priorities in a symbolic way. So, s/he limits him/herself to some matters and abandon what is more important and what is required in order to be of the righteous, who do righteousness, who provide goodness, and who are interested in righteousness at the personal level and at the cooperative level. This might keep people from interacting with many acts of righteousness, sources of righteousness, or fields of righteousness, most of which might be obligatory or required for achieving these important and great characteristics that make you of Allah's Auliya, the righteous, and godly people. They might not interact with many things; instead, they might limit themselves to some things according to their personal preferences and away from the guidance of Allah and His instructions and teachings, as well as what He guided us to and encouraged us to do. 
Allah (Glory be to Him) solves this problem, which affects the reality of many people: You notice that they look like religious, righteous people and worshipers. However, when you comes to their priorities, they are limited to worship best explained in the public expression, ‘From your home to your mosque, and that is enough’. What they limit their attention to does not go beyond attending Salat in the mosque with a rosary in hand and then going back home, back and forth! However, they turn their backs on their commitments, their duties to give in situations where a person is commanded by Allah to give, and religious and faith-related responsibilities: They do not interact however great the developments and events are, however [tough] the circumstances and the changes are, and however [difficult] the events, hardships, and circumstances are, such events and hardships that require every person and even touch the conscience of every conscience-living person to interact, to get affected, and to respond. That is because a person with a living conscience has a strong motive deep in his/her feelings to do and interact with what is good, to offer what should be offered, and to contribute with what should be contributed with.
This state in which a person focuses on some forms in Allah’s religion and makes them his/her ultimate focus, is a state that Allah (Glory be to Him) warns against! Allah also makes it clear that this state does not represent the title for righteousness in the true and wide sense of the word. Instead, it is nothing but a matter of selecting what is desired by the inclination of the soul.
{'Righteousness is not in turning your faces towards the east or the west '}[Al-Baqarah 2:177]—so that all your focus is directed towards Qibla and Salat in such a form and a way that make it [Salat] your ultimate focus and main priority. [Do not do this] with regard to this topic [Salat] or to any other topic. This is an example provided by the Quran, for it usually provides a particular example which at the same time benefits us in other matters that are similar in their content and form. That is not the right direction that pleases Allah (Glory be to Him). 
This deceitful manner—sometimes it is performed in a deceitful manner—some assume that they have made a perfect plan even in what is between them and Allah. [They assume that] they will gain Allah’s pleasure with that particular thing they limited their focus to and made a number one priority in order to justify why they ignored other things. However, the religion does not contradict itself. You can care for your Salat, establish it, and pay attention to it and to the mosque, but that does not mean that you can neglect your other commitments and practical duties, or to choose one thing over another thing or as an alternative to another thing, as if the religion contradicted itself, or that faith-based commitments were in contrast with one another so that you do one thing and make it your justification for neglecting the other. This is unacceptable in the religion of Allah (Glory be to Him).
So, some follow tricky way in determining what is righteousness and what it is a priority: Some may focus on performing Umrah in the month of Ramadan of every year, paying all his/her money for that purpose and abandoning other greatly important commitments, including fundamental commitment of faith. People need to focus on the more important commitments of faith, and then whatever comes after is good, welcome, and righteous. But other things that the person couldn’t achieve—some might focus on deeds that are recommended and encouraged, but they abandon what is more important as an obligation and greater in reward, deeds that received great attention in the Holy Quran and that Allah greatly commanded. Even so, some turn their backs on such deeds and focus on false alternatives that they see as more comfortable deeds that match their personal desire. This is of serious consequence on the person. 
{'Rather, the righteous’} which comes at the end of the verse {‘Righteousness is not in turning your faces towards the east or the west. Rather, the righteous are those who believe in Allah, the Last Day, the angels, the Scripture, and the prophets’}, makes it clear that the first main title for righteousness is faith. That is because faith is a main principle that represents the motive and the starting point from where you go into the reality of this life and carry out or present all your deeds based on that motive that is a motive of faith, so whatever you do is out of faith. Some people have other intentions and motives that shape what they present in the name of righteousness, goodness, and charity, these other intentions might include Riyaa [the intention of attracting other people's praise], material motives, so they are all about seeking material gains, about reputation, about distracting others from their misdeeds, or about seeking political and personal gains.
Some of those who trade in forbidden things might give some of their money in charity to seem generous among their communities so that they can gain their sympathy and love whenever they face a trouble related to their trade in forbidden things. So, when they face a trouble, they enjoy social sympathy because they were kind and generous in their dealing with their communities. They do deeds of charity, but they gain social sympathy; that is what they wanted from the beginning: enjoying sympathy—indeed, people do show sympathy! 
Some others might seek political gains or evil goals, just like organizations, who have evil goals with what they give. Indeed, what they give has nothing to do with goodness and righteousness, nor does it have to do with seeking nearness to Allah or having righteous or faith-based motives. 
That is why, with regard to righteousness, the Holy Quran presents a first main title on what should shape the motive for doing deeds of righteousness and goodness, a motive that needs to be pure, honest, and good. First and foremost, the motive for doing righteousness needs to be a good, pure motive that in itself reflects righteousness. If the purposes behind what a person gives are evil or forbidden, not positive, not based on faith, unrighteous, or not of what pleases Allah, they will have a negative impact on what s/he gives. In other words, righteousness should start from your own soul, feelings, and motives and should be taken into consideration when drawing your aims: What do you want from what you give, do, or contribute? 
If your contribution, giving, or cooperation does not rely on a faith-based motive, you will wait for privileges and advantages that will later reflect badly on your conduct. That is because you consider what you have given, contributed, or cooperated a means to achieve your own personal goals and interests. You may even want something bad, exploitative, or of serious consequences on what is right or good—something that has only to do with your personal gains. So, in practical life, your motives and principles must be based on faith. Indeed, the person should have faith-based motives and move with faith. 
Faith itself must be a complete circle: Your faith in Allah (Glory be to Him) does have an effect on you and on your reliance on Allah (Glory be to Him), so you place your hope in Allah and seek Him in everything you request, want, wish, or do—it is Allah (Glory be to Him) Whom you seek and Whose pleasure you pursuit.
Fear of your shortcomings and acts of disobedience that cause punishment is a basic part of your faith in Allah. You become afraid of Allah if you neglect, disobey, or do forbidden things; this fear pushes you to do whatever protects you from the torment of Allah and makes you avoid His displeasure. Its effect prompts you to do righteousness and makes your intention good and pure, your motive great and benevolent, and righteousness deep in your soul—charity is the reflection, extension, and product of that [righteousness] in your soul. 
Faith enhances your love to Allah (Glory be to Him); accordingly, what you do, give, or contribute both at the personal or cooperative level you do and give with great love to Allah whom you love very much. 
When the person’s love to Allah is great and strong, it gives him/her enormous motive to give whatever s/he gives with magnificent love, not by force or boredom as if s/he were killing him/herself and taking his/her soul out of his/her body! 
{‘Rather, the righteous are those who believe in Allah, the Last Day’}[Al-Baqarah 2: 177]: The Last Day in relation to your belief of the Reckoning, Judgment, reward and punishment of Allah has a very great effect as a strong motive for you.
What can heal the person from laziness and lack of interaction that affect some when they are called to do righteousness or participate in carrying out acts of righteousness or cooperating in Taqwa and righteousness or when they are advised to righteousness and Taqwa but they show lack of interaction and become reluctant or may run away? The reason is their lack of faith in Allah, the Day of Judgment, Allah's promise of punishment and reward, and the Judgment. The reward for what we offer is very promising; therefore, you do not think of whatever you give as a burden or loss. You realize that you are offering yourself what is better, greater, a lot more, ever-lasting, and finer, so this is not a loss or waste.
What keeps the person from that if s/he really believes in all that, has faith in Allah's promise that He will compensate what s/he has spent in His cause, believes in the words of Allah (Glory be to Him), Who says {'Who is it that will lend to Allah a good loan which Allah will multiply[many times over] for them'} [Al-Hadid 57:11 ], or believes in Allah's saying, {'And whatsoever you spend of anything [in Allah's Cause], He will replace it. And He is the Best of providers'}[Saba 34: 39]. Indeed, if s/he believes in such many and many verses that contained a firm promise from Allah, Who never breaks His word and is the best Who fulfils His promise, s/he will never hesitate to respond, will s/he? What made him/her lazy is considering whatever s/he offers as a loss; this is what s/he thinks in the depths of him/herself, so it affects, discourages, and holds him/her from giving and from righteousness.
Having a firm belief in Allah's reward, as well as the punishment you will have if you fall short of fulfilling your faith-based commitments—that is, you will be punished and lose a great loss—represents a pure, faithful, and good motive, doesn't it? 
{'The Last Day, the angels'} [Al-Baqarah 2:177]—to believe in the angles according to what Allah has said about them in the Holy Quran and according to their roles, responsibilities, tasks mentioned in the Holy Quran. Their tasks are various and include what has to do with the affairs of people: To protect them, to monitor their deeds, to support and make the believers steadfast, and to provide the believers with good morale. They also have other tasks and roles mentioned in the Holy Quran, such as being Auliya to the believers: {'We are your Auliya in this worldly life and the Hereafter’} [Fussilat 41:31]—their companionship with the believers and their good moral impact in support of the believers while acting according Allah's instructions and teachings and carrying out their responsibilities and commitments to please Allah. This has a great importance in many fields, since it helps the person remain steadfast and assured and feel that s/he is not alone in the practical field.
{'The Books'}[ Al-Baqarah 2:177 ]—to believe in Allah's Holy Books as well as His never-ending guidance and to believe that Allah has never neglected His servants and that the divine march of guidance has been continuing since the time of Prophet Adam (PBUH) and will keep continuing in the reality of people according to Allah’s way in guiding His servants by His books and prophets.
So, you do believe in all Allah's books, not in some of them, as the Jews do—even these some books they claimed to believe in were distorted by them, and they rejected a great portion of them, caused a great portion of them to be lost, and turned against what was left of them! The same is true for the Christians, who turned against divine teachings and committed distortion as well as caused the loss of sacred texts.
To believe in all Allah’s Books and the Great Quran, which is the essence and confirmation of the previous sacred books and has final authority over them—your belief in the Holy Quran must be part of your belief in Allah's books. The Quran expresses what contained in them, and it is their essence. So, when you turn to the Holy Quran, you gain divine guidance, which was in the books of Allah, and with which Allah sealed the Holy Qur’an, which is broader, more comprehensive, confirming, and dominant, as mentioned in the Holy Quran.
When you return to the Holy Quran, won't you find enough motives do righteousness? First, it gives you what helps you correct your intentions and motives. Then it perfectly guides you at the practical level, guides you to work, makes you like it, draws your attention to its importance for you, its benefits, and results for you, etc. It also explains to you what the results and consequences of your negligence, carelessness, and evasion of what is good for you will be. Thus, the Holy Quran is a great source of support, light, and guidance. Indeed, it provides you with sufficient insight and a great motive at the same time. 
{'And the prophets'} [Al-Baqarah 2:177]—we must believe in all of Allah's prophets as a whole, whether those whose names have been mentioned in the Holy Quran or others who were not revealed in the Quran. This kind of belief is a belief in the unity of the march of faith and religion as an extended march that connects you with all prophets of Allah (Glory be to Him) and with Allah trough all His prophets. It is a belief in the one extended path, in the continuity of Allah's guidance throughout human history and throughout the centuries, and in the fact that Allah has never left His servants without guidance. 
Your belief in the prophets of Allah, the impact of what Allah has mentioned about them in the Holy Quran, and your belief in Allah's Last Prophet and the Master of the Messengers Muhammad (PBUH&F) represents a great motive and provides you with guidance, instructions, teachings, sufficient insight about righteousness, its fields, importance, results, and benefit in the immediate life and in the Hereafter at the personal and collective level: the nation and community that responds positively. 
This aspect (faith) represents the principle that serves as the motive and the point of departure, establishes the goals, and creates the environment and the suitable conditions for work so that performance becomes perfect. That way, righteousness gets wonderful integrated in its principle and motives as well as its applicable fields and the way it is performed. Such a complete and great form of righteousness pleases Allah (Glory be to Him) and represents the great values, morals, and principles which are in harmony with human instinct, religion, faith, and humanity.
Then, Allah says after specifying the first title essential for righteousness, {'and who give wealth—despite loving it—to relatives, orphans, the poor, [needy] travellers, beggars, and for freeing captives'} [Al-Baqarah 2: 177]. {'Who give wealth'}—spending is one of most important titles that are described as [an act of] righteousness and is expressed through giving with money, which a lot of people are stingy about and which a lot of people commit forbidden acts for its sake [money], using all means available including forbidden means and sources that make them bear sins.
Therefore, the spirituality of faith takes a person (far) away from all of that: away from greed and ambition that makes him/her commit forbidden acts. (Having) such a spirit accustoms her/him to giving, spending [money for those who need], and offering.
The phrase {‘who give wealth’} indicates that s/he gives money [that they cherish], takes the initiative to give it and provide [people in need with] it. [Actually], s/he, for instance, does never need any [convincing means:] audits, endeavors, or any strenuous efforts to convince her/him to spend or give[money] before s/he, if willing, give too little. This is the case with some people: Someone needs to visit them, speaks to them, and encourages them, and comes up with all means of persuasion to make them respond very gradually (just a little bit). 
Some people, actually, have no living conscience, are insensitive, and lack some of the basic human feelings if not all. However, in fact, there is what can make the believer with a living conscience and living feelings interact with other people spontaneously and interact with all painful human sufferings when s/he sees a poor and needy person suffering and cannot even secure their living;
when s/he sees the suffering poor patient who cannot afford to pay for medicine to cure her/his pain and aches;
when s/he sees a Muslim familysuffering and have no food to eat—a lot of things can be enough to make the believer interact. 
[As for others,] when they see dangers and challenges that require standing up to the enemy and pushing its evil directed against themselves, their communities, and nations (its falsehood, wrongdoing, corruption, injustice, criminality with all the serious consequences on people in this life and the Hereafter), they never interact. 
Indeed, they may interact with other matters, such as matters that have to with wrongdoing, corruption, evil, or absurdity: {‘He says, "I have spent wealth in abundance"'}[Al-Balad 90:6]. So, they interact with absurd things turn their backs on charity.
{'Who give wealth – despite loving it '}, which means, even in times of hardship, even of what s/he loves, not like those who, when embarrassed, give out of compliment the nasty thing that they see themselves no longer in need of and consider it an important thing, so it is ok to give out of compliment. 
On the other hand, the believer gives what s/he loves, out of his/her strong motive of faith, his/her desire to give, his/her awareness of the importance of giving in this worldly life and the Hereafter: {'Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love '}[Al Imran 3:92]—even in hard times! So, s/he is not like those who spend and give just in times of ease and abundance and may even stick to a limit even in times of ease. That is, if money becomes available, s/he [will spend some because s/he thinks that] it has become enough to spend. Strangely enough, most of the stingy are of the rich, so they become those who deny Allah's bounty upon them. 
The believer, even in bad times, never lose his/her good spirit, faith-based motive in giving and doing acts of righteousness; s/he cooperates in righteousness and provides even in hard times according to his/her capacity. This is an important issue because those who suffer from difficult circumstances represent a large sector of our society. Therefore, when the principle of cooperation gets applied, what is given by this person here ant that person there increases and Allah bestows His blessings too. So, a good amount of money can be gathered and play an important role in supporting good deeds and acts of righteousness, either in spending for the sake of Allah, spending to the poor and the needy, or all deeds of righteousness. Indeed, cooperation does solve the problem of the lack of funds and poverty. What is limited in amount, cooperation can make it effective.
Therefore, this issue is so important that Allah (Glory be to Him) clarifies it in the Holy Quran, when some people at the time of Prophet Muhammed (PBUH&F) ridiculed the believers who were poor but wanted to spend, who gave little (little but it was according to their circumstances). Some provided two handfuls of grain or dates due to their poverty. According to what they had, it was so much because they only had little. So, other people used to ridicule them, [saying,] ‘How will that benefit the Islam?’, as the believers provided two handfuls of corn, grain, or dates, etc. Therefore, Allah sent down His revelation, saying, {‘Those who criticize the contributors among the believers concerning [their] charities and [criticize] the ones who find nothing [to spend] except their effort, so they ridicule them – Allah will ridicule them, and they will have a painful punishment’}[At-Tawbah 9:79]. Allah’s wrath on them was great because they were trying to hurt the dignity of those spenders and to embarrass them when they despised them, slandered them, talked about them, and ridiculed them [saying], ‘How will you benefit your Islam? You will give little!’
The state of cooperation makes the little become great: a little from here and a little from there, but a lot in the end—so it has a great impact on the reality, whether what is presented within the framework of the cause of Allah, for the poor, or in any [other] area of the areas of righteousness. 
{‘Who give wealth–despite loving it–to relatives’}—in this circle [giving wealth] of the areas of righteousness [come many categories]:
{‘Relatives’}, starting from your near surrounding, be kind with them [your relatives], and do not leave your poor, miserable, suffering relative without doing acts of righteousness of charity towards him/her. Keeping good relations with relatives also comes under this title.   
{‘Orphans’}, they represent a category that people should pay attention to, take care of, and be kind with. One of the most important areas of righteousness is being kind to orphans. Orphans are many, especially in times of wars and major events.
{'The poor’}, also the poor, who are in poverty and extreme need—the poor are in dire need and live circumstances that are extremely difficult.
{‘[Needy] travellers'} means who is far from his/her area and needs help.
{‘Beggars’}—there are also of the poor who ask people because of their difficult circumstances.
{‘And for freeing captives’}—so, this also includes freeing people from slavery.
All of these charity-related categories are important, and directing acts of righteousness towards them is accepted and commanded in the Holy Quran. That is because some people, for example, only focus on a certain aspect and may be only for one time (once a year). If they spend once, they want it to be the first and the last: They do not want to continue [spending] according to their circumstances. Allah says, {‘and who spend [in obedience to Allah] from what We have allocated to them’}; this indicates continuity, so the human who has the spirit of goodness, his/her righteousness and kindness expands, and his/her giving and contributions in everything are wide. 
{‘Who establish Salat’}—establishing Salat is part of righteousness, the rewardable Salat that has its great impact that attracts you to Allah. You mention Allah and remember Him in your Salat. The Athkar of Salat (Takbir, Tasbih, Tahlil, Tahmid, reading the Holy Quran, and asking for guidance in Surat Al-Fatihah) strengthen their meanings and contents in your soul. That increases your faith, draws you near to Allah (Glory be to Him), and reflects well on the purification of your soul as well as on your desire for doing acts of righteousness and kindness, and on having the spirit of goodness and giving. That also helps you heal from the state of miserliness, greediness, stinginess, selfishness, and extreme greed.  
{‘[Who]pay Zakat’}, {‘who give wealth – despite loving it’}—despite that, s/he also gives his/her Zakat. S/he is not of that kind who gives only Zakat, or even like some who pay just part of it. A lot of people do not fully pay their Zakat. Indeed, they get themselves in trouble and cause themselves to perish when they withhold some of it [Zakat], part of it! This is a serious state. And the same is true with your many duties and commitments related to money. That is because money is interconnected with responsibilities. It is a gift from Allah and is accompanied with responsibility: Whatever Allah gives you in this worldly life is accompanied with responsibilities. Indeed, you have responsibility towards whatever Allah has given to you, so it has to do with fulfilling the responsibility that you are entrusted with.
So, when Allah (Glory be to Him) says, {'[who] pay the Zakat'} after His saying {'and give wealth'}, it is in the context of your various obligations related to your money. Thus, you should be quick to pay Zakat without the need to be asked, forced, embarrassed, urged, annoyed, or put into problems. Some people need to be jailed, to be in great pressure, to be blamed, to be reprimanded, or to be reproached, etc., in order to pay it according to Allah's instructions! 
{'And [they] keep the pledges they make '}, which means that they are faithful to their firm commitments, attitudes, relationships, and actions, as well as in peace and wartime. They are the people of faithfulness towards their commitments, and they are not the people of backstabbing or betrayal.
{'And [those] who are patient in times of suffering, adversity, and at the time of battle'}. Patience is the most important trait for the people of righteousness and Taqwa. Of the most important requirements for righteousness and for acts of righteousness and generosity is patience: patience in all cases, especially the three cases and what is linked to them. 
{'And who are patient in times of suffering'} means that in times of misery, difficulties, poverty, want, and living-sufferings, they are patient. That does not affect them so that they seek gaining money in any forbidden way for the sake of having a comfortable living. That also does not lead them to fall short of fulfilling their faith-based commitments and giving according to their circumstances and conditions.
{'And who are patient in times of suffering, adversity’}, they are those who are patient in times of suffering, illness, sadness, anguish, and stress, as well as in the case of psychological and physical pain, and even in the case of injury or disability in the cause of Allah. Those are cases that require patience; otherwise, lack of patience might affect a person's faith and mentality so that it leaves an effect on him/her. Moreover, some people might get to the extent of offending Allah (Glory be to Him) when they lack patience in the face of what they are suffering.
So, the believer is patient in times of adversity at the mental and physical levels, and that does not affect his/her faithfulness to his/her commitments according to his/her circumstances, for Allah is the Most Merciful; He is aware of the human's circumstances and conditions, and He knows them well. 
{‘And at the time of battle'}—in the places of Jihad and fighting in the cause of Allah and in the places of confronting and defending against the enemies of Allah, they are those who are patient with troubles, pain, and dangers. Also, their perseverance comes as a result of their patience, and so is their persistence.
We notice this state of integration that shows righteousness and is expressed by righteousness through this integration of these faith-based characteristics, which Allah has concluded with His saying, {'It is they who are truthful'}. So, those who have these characteristics that lead to integration are the ones who are truthful: truthful in their faith; truthful in their understanding to their religion; truthful in their affiliation to righteousness, faith, and Taqwa; and truthful in their commitments and discharging them as required and as commanded by Allah (Glory be to Him). Truthfulness is their title.
{'And it is they who are Muttaqun'}: Those who have these integrated characteristics and who are walking towards this integration are Muttaqun, who have achieved the rank of Taqwa in their reality.
Therefore, we can see the importance of these characteristics that provide us with clarity on righteousness, the fields of righteousness, which we cooperate in and in which cooperation is extensively fruitful. Taqwa is also a very wide title that includes all good things that supports [Muslim] society in standing up to the enemies of Allah and discharging its major responsibilities: It includes, as we mentioned yesterday, a wide range of cooperation in what contains goodness for the Ummah, in what the Ummah gets stronger with, and in what reflects well on the wellbeing of the Ummah. Hence, cooperation in righteousness and Taqwa is a necessity: It is part of our faith-based commitments, is a solution, and is wisdom that helps solve many of the problems that our society suffers in its weak reality caused by division, disintegration, and fragmented efforts.
That is enough for today.
We ask Allah (Glory be to Him) to grant us success and lead us to what satisfies Him. O Allah (Glory be to You), have mercy on our martyrs, heal the wounded among us, set free our captives, and grant us victory. You are All-Hearing! O Allah, grant us what leads to cooperation in goodness and Taqwa and accept our fast, night prayers, and good deeds.
Peace be upon you, as well as the mercy of Allah and His blessings.



resource : Saba

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UPDATED ON :Thu, 28 Mar 2024 21:13:08 +0300