What's the Ayah in Qur'an or Hadith that says there will come a time when you won't be able to find someone to give Charity to?

The Ayah in the Qur'an that refers to the scarcity of people to give charity to is found in Surah Al-Layl (Chapter 92), Verse 8:

"And there is no one who is deprived of his sustenance except the one who withholds what is rightfully due as charity."

This verse indicates that people will become selfish and stingy, resulting in a lack of individuals willing to give charity.

Regarding the Hadith that speaks about this matter, there is a narration in Sahih Muslim, where the Prophet Muhammad (peace be upon him) stated that:

"The Hour (i.e., the Day of Judgment) will not be established until people stop giving Sadaqah (charity)."

This Hadith highlights a time when charity will become scarce because of people's reluctance to give it. However, it is important to note that this does not mean there will be a complete absence of charity; rather, it suggests a widespread decrease in people's willingness to give. Charity is highly encouraged in Islam, and the true believers will continue to fulfill this obligation in all circumstances.

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What does cloven mean?

"Cloven" refers to the division or splitting of the hoofs of certain animals into two distinct parts. In the context of halal meat, it means that the hoof of the animal is divided into two separate and distinct parts. Animals with cloven hoofs have clear separation between the individual parts of the hoof, allowing for a visible split.

Examples of animals with cloven hoofs that are considered halal for consumption in Islam include cows, sheep, goats, and deer. These animals have hoofs that are divided into two parts, with a clear separation between them.

On the other hand, animals like pigs, horses, and dogs do not have cloven hoofs. Instead, they have single or undivided hoofs. Therefore, their meat is considered haram (forbidden) for Muslims. It's important for Muslims to be aware of this distinction when selecting and consuming meat to ensure that it complies with Islamic dietary guidelines.

Donkeys too?

According to Islamic teachings, donkeys are not considered halal for consumption. This is because donkeys do not have cloven hoofs and they do not chew the cud. While donkeys are used for various purposes such as transportation and other practical tasks, their meat is not permitted to be consumed by Muslims. The specific criteria for halal meat, which includes both the cloven hoofs and the chewing of the cud, exclude donkeys from being permissible for consumption. It's important for Muslims to follow these guidelines when selecting and consuming meat to ensure that it is halal.

What's the rule about hoofs? That Muslims can't eat meat from animals with with hoofs?

In Islam, there are specific rules regarding what kinds of meat can be consumed and what should be avoided. One of these rules states that Muslims are only permitted to consume meat that is "halal." One characteristic of halal meat is that it should come from animals that have been slaughtered according to specific Islamic guidelines.

Regarding hoofs, the Qur'an mentions in several verses that Muslims may only consume animals that have cloven hoofs and chew the cud. This means that animals such as cows, sheep, goats, and deer are considered halal and their meat can be consumed by Muslims. On the other hand, animals like pigs, dogs, and horses do not meet these criteria and their meat is considered haram (forbidden) for Muslims.

It's important to note that the slaughtering process, known as "zabiha," plays a crucial role in ensuring the meat is halal. The animal must be alive at the time of slaughter, and a Muslim who is competent and knowledgeable of Islamic guidelines must invoke the name of Allah (God) before slaughtering it. The method of slaughtering involves swiftly cutting the animal's throat to ensure a quick and humane death while allowing the blood to drain from the body. This method is considered hygienic and is aimed at minimizing the animal's suffering.

By adhering to these rules, Muslims seek to fulfill the dietary guidelines set forth in Islam and promote humane treatment of animals.

What does Islam mean?

Islam is an Arabic word that means "submission" or "surrender." In the context of religion, it refers to the surrendering of oneself to the will of Allah (God) and the following of His guidance. It also signifies achieving peace and tranquility through this submission. Islam is a religion that encourages its followers to live their lives in complete submission to God and follow His commandments.

“Allah will give you more when shukr (gratefulness) is in you. For He says, when you are grateful, I will give you more.”

- Qur’an | 14:7

Where is the oldest sajadah preserved? In some museum?

The oldest preserved prayer rug, known as the Pazyryk Carpet, is not considered a typical prayer rug but is still regarded as one of the oldest surviving examples of carpet weaving. It was discovered in Siberia in 1949 in a burial mound called the Pazyryk Burials. The carpet is believed to date back to the 5th century BCE, making it over 2500 years old. The Pazyryk Carpet is currently housed in the State Hermitage Museum in St. Petersburg, Russia. However, it's important to note that this carpet predates the development of the more standardized prayer rug designs that are commonly used in Islamic prayer today.

When did they become popular? How far back?

Prayer rugs have a long history in Islamic culture. While it is difficult to pinpoint the exact time when they first became popular, it can be traced back to the early centuries of Islamic civilization. The use of prayer rugs became widespread during the time of the Umayyad and Abbasid caliphates, which spanned from the 7th to the 13th centuries. Islamic scholars, historians, and travelers have documented the existence of prayer rugs during this period. Over time, the design and patterns of prayer rugs evolved, influenced by various Islamic art styles and regional traditions. Today, prayer rugs continue to be an essential part of Muslim prayer rituals around the world.

What do they call a prayer rug? In Arabic?

A prayer rug in Arabic is called "سجادة" (Sajjadah) or "مصلى" (Musalla).

Who is Imam sistany?

Ayatollah Ali al-Sistani, often referred to as Imam Sistani, is a prominent Shia Islamic scholar and marja' (religious authority) in Iraq. He was born on August 4, 1930, in Mashhad, Iran, and later moved to Najaf, Iraq, where he currently resides.

Imam Sistani is known for his deep knowledge of Islamic jurisprudence (fiqh) and his influence on the Shia Muslim community globally, particularly in Iraq and Iran. He has millions of followers who seek his guidance in matters of religion and spirituality.

Imam Sistani is known for his fatwas (religious rulings) and his efforts to promote unity among different sects in Iraq, as well as his opposition to sectarian violence. He played a significant role in shaping Iraq's post-Saddam Hussein political landscape, advocating for democracy and the protection of Shia rights.

Imam Sistani upholds the principle of Wilayat al-Faqih, which refers to the authority of the jurisprudent in governing the Islamic state. He has used this authority to advocate for the rule of law, justice, and social welfare in Iraq.

Imam Sistani has also consistently emphasized the importance of peace, coexistence, and tolerance among different religious and ethnic groups. His influence extends beyond Iraq, as his fatwas are widely respected and followed by Shia Muslims worldwide.

Overall, Imam Sistani is a highly esteemed figure in the Shia Islamic world, known for his wisdom, piety, and commitment to promoting justice and harmony within society.

What's the story of the piece of clay the Shia community use in prayers?

The practice you are referring to is called "Turbah" or "Muharram" in Arabic, and it is associated with the Shia community. Turbah is a small piece of clay or soil that some Shia Muslims place on the ground in front of them while they pray.

The origins of this practice can be traced back to the early days of Islam, specifically during the time of the Prophet Muhammad and his companions. According to Shia tradition, the Prophet used to place his forehead directly on the bare ground during prostration (sujood) in prayer. He would sometimes use the earth or clay as a natural surface for prostration.

The Turbah holds symbolic significance for Shia Muslims. It serves as a reminder of the transient nature of life and the fact that all human beings will return to the earth eventually. It also signifies humility before God, as believers bow down and prostrate on the same substance from which they were created.

Shia Muslims believe that this practice is in accordance with the teachings of the Prophet Muhammad and his Ahl al-Bayt (household), who are regarded as the rightful successors to the Prophet. They emphasize the importance of emulating the actions and practices of the Prophet and his family.

It's important to note that the use of Turbah during prayer is not obligatory in Shia Islam. It is considered a recommended practice or an act of personal preference. The majority of Sunni Muslims do not use Turbah during prayer but instead pray directly on a clean prayer mat or any clean surface.

It's also worth mentioning that the focus of Islamic prayers is primarily on the heart, intention, and devotion to God. The use of Turbah or any other physical object is secondary and not central to the act of worship itself. The most important aspect of prayer in Islam is the sincere connection and submission to the Creator.

Can you outine Ghazali's career? In the form of a timeline with important dates?

Certainly! Here is an outline of the career of Imam al-Ghazali, one of the most prominent scholars in Islamic history, in the form of a timeline:

- 1058CE: Ghazali was born in Tus, a city in present-day Iran.

- 1074CE: He began his education in Tus, studying various subjects including Islamic Law, theology, philosophy, and logic.

- 1077CE: Ghazali moved to Nishapur to study under renowned scholars of the time, including Imam al-Juwayni.

- 1091CE: He was appointed as a professor at the Nizamiyya Madrasa (Islamic school) in Baghdad.

- 1095CE: Ghazali experienced a spiritual crisis, which prompted him to leave his teaching position and embark on a journey in search of truth and inner enlightenment.

- 1097CE: Ghazali spent around a decade traveling throughout the Muslim lands, seeking knowledge and guidance from various scholars and spiritual masters.

- 1106CE: He returned to academia and was appointed as the head of the Nizamiyya Madrasa in Nishapur.

- 1111CE: After a few years of teaching, Ghazali once again left his position due to his inner spiritual struggle. He decided to lead a simple and ascetic life, dedicating himself to spiritual purification.

- 1117CE: During this period, Ghazali wrote his most famous work, "Ihya Ulum al-Din" (Revival of the Religious Sciences). This monumental work covers various aspects of Islamic spirituality, ethics, jurisprudence, and social principles.

- 1126CE: Ghazali died in Tus at the age of 53.

It is important to note that this timeline represents the major events in Ghazali's career, but it should be recognized that he contributed significantly to Islamic scholarship through his writings, lectures, and spiritual legacy.

Tell me more about Imam Ghazali.

Imam Al-Ghazali, whose full name was Abu Hamid Muhammad ibn Muhammad al-Ghazali, was born in 1058 CE in Tus (now located in modern-day Iran). He is widely regarded as one of the greatest Islamic scholars and thinkers in history. His diverse contributions spanned theology, philosophy, jurisprudence, spirituality, and ethics.

Ghazali began his pursuit of knowledge at a young age and quickly became known for his exceptional intellect. He studied under renowned scholars of his time and mastered various fields of Islamic sciences, particularly theology and law. Ghazali's intellectual journey took him through different philosophical schools, including the Ash'ari school, before he experienced a transformative spiritual crisis that led him to reassess his priorities.

Following this spiritual crisis, Ghazali embarked on a path of self-reflection and spiritual purification. He spent several years in seclusion, seeking answers to profound questions about the purpose of life and the nature of faith. His spiritual journey culminated in a profound mystical experience, during which he is said to have attained direct knowledge of the divine.

After this transformative experience, Ghazali returned to teaching and writing, but with a renewed focus on bridging the gap between intellectual knowledge and spiritual fulfillment. His works emphasized the importance of inward contemplation, self-discipline, and the purification of the heart in the path towards God.

Among his notable works, "Ihya Ulum al-Din" (The Revival of the Religious Sciences) stands out as a comprehensive guide to spiritual and ethical development in Islam. This work covers various aspects of religious life, including worship, morality, etiquette, and spirituality, and continues to be widely studied and followed by Muslims around the world.

Ghazali's impact on Islamic thought was profound. He emphasized the importance of spiritual purification alongside the acquisition of knowledge and understanding. His critique of rationalist philosophy and promotion of Sufi spirituality had a significant influence on subsequent Islamic philosophical and mystical traditions.

Imam Al-Ghazali's contributions to Islamic scholarship continue to be highly regarded, not only in the Muslim world but also in the wider intellectual community. His works are widely studied and translated into various languages, making his teachings accessible to a broader audience. Ghazali's legacy as a scholar, mystic, and spiritual guide remains enduring and continues to inspire individuals seeking deeper meaning and connection with the Divine.

Who are the 10 most famous scholars of Islam historically?

There have been numerous great scholars throughout Islamic history, and listing only ten is a challenging task. However, here are ten notable scholars who have made significant contributions:

1. Imam Abu Hanifa (699-767 CE): Known as the founder of the Sunni Hanafi school of Islamic jurisprudence, he was a renowned scholar of hadith (the sayings and actions of the Prophet Muhammad) and Islamic law.

2. Imam Malik ibn Anas (711-795 CE): The founder of the Maliki school of thought, he was a prominent authority on Islamic law and authored the famous legal compilation, Al-Muwatta.

3. Imam Ash-Shafi'i (767-820 CE): The eponymous founder of the Shafi’i school of thought, he made major contributions to Islamic legal theory and was a keen advocate for the use of reason in interpreting the Quran and hadith.

4. Imam Ahmad ibn Hanbal (780-855 CE): A towering figure in the field of hadith, he established the Hanbali school of Islamic jurisprudence and authored the Musnad, a renowned compilation of hadith.

5. Imam Ibn Taymiyyah (1263-1328 CE): Known for his extensive knowledge of various Islamic sciences, he was an advocate for purifying Islamic practices from cultural innovations. His works continue to have significant influence today.

6. Imam Ibn Hanbal (780-855 CE): A prominent Islamic scholar of the early Islamic period and the founder of the Hanbali school of thought. He was also known for his staunch defense of traditionalist religious beliefs against rationalist ideas.

7. Imam Al-Ghazali (1058-1111 CE): A theologian, philosopher, and Sufi mystic, he wrote extensively on various Islamic sciences, including theology and spirituality. His book, "Ihya Ulum al-Din," remains widely read across Muslim communities.

8. Ibn Rushd (Averroes) (1126-1198 CE): A philosopher, jurist, and polymath from Andalusia, Ibn Rushd contributed to rationalist philosophy, logic, and jurisprudence. His writings played a significant role in transmitting classical Greek philosophy to the West.

9. Imam Nawawi (1233-1277 CE): A scholar of hadith and Islamic law, his compilation of forty hadiths, called "Al-Nawawi's Forty Hadith," is considered a foundational text for Muslims worldwide. He also authored numerous other works.

10. Ibn Kathir (1300-1373 CE): A historian and scholar, his most famous work is "Tafsir Ibn Kathir," an extensive commentary on the Quran. His commentary remains highly regarded for its deep analysis and insight.

These scholars made immense contributions to various fields, and their works continue to shape Islamic thought and practice to this day.

Can they be given in English?

Yes, Khutbahs can be given in English or any other language that the congregation understands. In many countries with diverse Muslim populations, including non-Arabic speaking countries, Khutbahs are commonly delivered in the local language or a mix of the local language and Arabic. This allows the audience to better comprehend and benefit from the message being conveyed. It is important for the Khateeb (the person delivering the Khutbah) to use language that is easily understood by the congregation, ensuring that the message is effectively communicated and understood.

What do Muslims call Sermons?

In Islam, sermons are called Khutbahs. A Khutbah is a religious address or a sermon delivered before the congregational prayer on Fridays (Jumu'ah prayer) and on certain other special occasions in the Muslim calendar. The purpose of the Khutbah is to provide guidance, educate, and remind the Muslims about their religious obligations and to address contemporary issues within the Islamic perspective. The Khutbah typically begins with praising and thanking Allah, followed by recitation of verses from the Quran and Hadith (sayings and actions of the Prophet Muhammad). It may also include discussions on various topics such as morality, ethics, social justice, Islamic teachings, and current events. The Khutbah concludes with a supplication (du'a) seeking blessings and forgiveness for all believers.

Do they pray together in congregation? Or individually?

Shia Muslims pray together in congregation for Jummah prayers. Just like in Sunni Islam, Jummah prayers in Shia Islam are performed in congregation at mosques or designated prayer centers. The congregation is led by an imam who delivers the sermon and leads the prayer. This collective prayer is considered more meritorious than individual prayers, as it fosters unity and community bonding. However, outside of Jummah prayers, Shia Muslims can perform their daily prayers individually or in congregation, depending on the availability of fellow worshippers.

Does the Shia muslim community celebrate Jummah? Congregational prayers on Fridays?

Yes, the Shia Muslim community does celebrate Jummah, or Friday, as a special day of congregational prayers. Similar to Sunni Muslims, Shia Muslims also gather in mosques and prayer centers to perform Friday prayers. The Jummah prayer is considered obligatory for all adult male Shia Muslims. However, for women, it is recommended but not obligatory. During the Jummah sermon, the imam addresses the congregation and delivers a sermon, which may cover various topics like religious guidance, social issues, or current affairs. After the prayers and sermon, people often spend time socializing and seeking spiritual guidance from the imam or scholars.

That's not the one I had in mind. Looking for the hadith or Ayat that speaks about a time of affluence when charity won't be neccessary.

I apologize for the confusion. The specific hadith or verse you are referring to, where it mentions a time of affluence when charity won't be necessary, is not explicitly stated in Islamic texts with a clear reference.

However, there are some prophetic narrations that can provide insights into the concept of charity during times of affluence. One such narration is from the Prophet Muhammad (peace be upon him) who said: "The upper hand is better than the lower hand. The upper hand is the one that gives, and the lower hand is the one that receives." (Sunan Ibn Majah)

This hadith emphasizes the virtue of giving and highlights the importance of generosity and charity in Islam. It implies that regardless of the economic conditions or the affluence of society, it is always better to be in a position to give and help others.

Additionally, Islamic teachings emphasize the spiritual and moral benefits of giving charity regardless of the circumstances. Charity is seen as a means to purify one's wealth, earn blessings, and seek the pleasure of Allah.

It is worth noting that even in times of affluence, there are always individuals or communities who may be in need. Moreover, the act of giving charity is not solely motivated by the actual necessity of the recipients but also serves as a means of compassion and solidarity with those who may be less fortunate.

Ultimately, while there may not be an explicit narration or verse referring to a time when charity won't be necessary, the principles and teachings of Islam encourage believers to continue practicing charity and generosity, irrespective of the socioeconomic conditions.