Prepared by Sheikh Yusuf Estes
The Month of Ramadan has long ago been established as the month of fasting for Muslims. But from where does the authority and instructions for its observance come? How can we know with certainty the correct performance and acceptability with Allah the Sublime?
Wisdom of Fasting
Fasting is a great act of worship for the Muslim which he performs by neglecting his desires to please his Lord and hopes for His Reward. It just common sense that the one who would not give up desired things except that it would be for something more desirable. In this case the pleasure of Allah is the most sought after desire.
It is also a means of achieving piety and righteousness. The Prophet (peace be upon him) said: “He who does not give up false speech and evil actions, Allah doesn’t need his refraining from food and drink.”
In other words, Allah is not going to accept this person’s fasting.
The heart, through fasting, is apt to maintain its tenderness since the desires are not sought rather shunned, and tend to be more receptive to the words of Allah.
The rich will, through fasting be more appreciative of Allah’s graces and bounties. He will also suffer deprivation as do the poor and needy under their everyday circumstances. So he will be more motivated to help them from what Allah has provided him. It helps depress pride of the ego and maintains humbleness.
Moreover, fasting has its health advantages by virtue of decreasing the intake of food and relaxing the digestive system. Great is the Wisdom of Allah, and great are His Graces.
Virtues of Ramadan
Abu Hurairah narrated; “Allah’s Messenger (peace be upon him) said; ‘When the month of Ramadan starts, the gates of Jannah (Paradise) are opened and the gates of Jahannam (Hell) are closed, and the shayatin (devils) are chained up.”
The gates of Jannah (Paradise) are opened in this month because a great deal of righteous deeds are performed, and as an encouragement for those who seek Allah’s reward. While the gates of Jahannam (Hell) are closed because only a few sins are committed by the believers. The shayatin (devils) will be chained that they may not have the influence on the believers by whispering to them and misguiding them, that they might ordinarily have during the other months of the year.
Allah has prescribed fasting and made it obligatory on all nations. He has said;
If fasting were not a great act of worship, and the reward thereof were not so great Allah would not have prescribed it on all nations.
Of the virtues of fasting is that it is a means for atonement of sins. It is narrated on the authority of Abu Hurairah that;
“The Prophet (peace be upon him) said; “Allah has said; ‘All the deeds of Adam’s children (all mankind) they do for themselves, except fasting which belongs to Me and I will reward for it. Fasting is a shield (against the Hell and against the committing of sins). If one of you happens to be fasting he should avoid sexual relations with his wife and should avoid quarrelling. Should someone fight or quarrel with him, let him say, ‘I am fasting’. By Him in Whose Hand is my soul (Allah), the smell of the mouth of the one who is fasting is better in the sight of Allah than musk (perfume).”
It is a shield because it safeguards the believer from vain talk and wrong doing and thereby protects him from the Jahannam (Hell).
Of all the good deeds, Allah has favored fasting to be greatly rewarded by Him and distinguished it with prestige, if it is observed with the pure intention of pleasing Him alone.
From other sayings of the Prophet (peace be upon him) we know that:
Fasting is so highly regarded for a believer that he would have two occasions of joy, one at the time of breaking his fast, [to enjoy the bounties of Allah, because he has been favored with Allah’s mercy to observe fasting while many others have been deprived of this great blessing], and the second would be when he meets his Lord [and enjoys the abundant reward for having observed fasting].
Also, that fasting intercedes with Allah on behalf other believer on the Day of Judgment.
Obligation of Fasting
The Month of Ramadan has long ago been established as the month of fasting for Muslims. But from where does the authority and instructions for its observance come? How can we know with certainty the correct performance and acceptability with Allah the Sublime?
We can begin by looking into the Book of Allah, the Holy Quran for foundation and authority of this Blessed Event in Muslims traditions:
Allah has said in Surah Baqarah:
On days which have been planned ahead. Any of you who is ill or on a journey [should choose] a number of other days. For those who can [scarcely] afford it, making up for it means feeding a poor man. It is even better for anyone who can volunteer some wealth; although it is better yet for you to fast, if you only knew.
The month of Ramadan is when the Quran was sent down as guidance, and as a Standard. Let any of you who is at home during the month, fast in it; while anyone who is ill or on a journey should [set an equal] number of other days. Allah wants things to be easy for you and does not want any hardship for you, so complete the number and magnify Allah because He has guided you, so that you may act grateful.
Whenever My servants ask you about Me, [it means] I am Near. I answer the appeal of the prayerful one whenever he appeals to Me. Let them respond to Me, and believe in Me so they may be directed!
It is lawful for you to have intercourse with your wives on the night of the Fast: they are garments for you while you are garments for them. Allah knows how you have been deceiving yourselves, so He has relented towards you and pardoned you. Now [feel free to] frequent them and seek what Allah has prescribed for you. Eat and drink until the white streak [of dawn] can be distinguished by you from the black thread [of night] at daybreak. Then complete the Fast until nightfall and have no dealings with women while you are secluded at your devotions in the masajid (mosques). Such are the limits set by Allah, so do not attempt to cross them! Allah explains His signs to mankind so they may do their duty.
Performing the other acts of worship and duties is most important, and salah (ritualistic prayers) in particular, without which no other act of worship is accepted by Allah. Praying in congregation is a great aspect in our religion. Everyone should attend: its reward is twenty seven times greater than that which is performed individually. The Prophet (peace be upon him) was just about to burn the houses of those who did not attend the congregational prayers.
The Prophet (peace be upon him) said: “There will exist in my ummah (followers) those who will make unlawful things into the lawful such as; fornication, silk for the men, intoxicating beverages and the playing of musical instruments.”
Who Should Fast?
Fasting is obligatory on the mature sane and healthy Muslim. Those who are immature (i.e. little children) are encouraged to fast. Exempted are those who suffer terminal illness, or are too old to fast. Allah does not overburden His slaves.
On the other hand, permission to abstain from fasting is granted to the travelers who do not travel for the purpose of breaking their fast. Even though it is permissible to break fast during travel, yet it is praiseworthy to fast while traveling if no hardship imposed. In any case, travelers should make up the days they missed out in Ramadan once Ramadan is over and they are back home.
As for those whose sickness does not allow them to fast, they fall into three categories:
If it is neither hard nor harmful for them, they must observe fasting.
If it is hard but not harmful for them, they are permitted to break their fast.
If it is harmful for them, then they must abstain from fasting. It is stated in the Quran:
The Prophet (peace be upon him) is reported to have said: “Cause no harm to yourselves nor cause it to others.”
The days that happen to be missed in Ramadan must be made up once Ramadan is over.
During the monthly menstruation of women or postnatal time after giving birth, women should not fast, but they must make up these days that are missed as soon as possible in the following month(s). Pregnant or breastfeeding women whose health or the baby’s health would be negatively affected by the fasting should break their fast and then make them up in the future as soon as it is not a problem for their health.
It is also recommended for those engaged in combat in the Way of Allah to break their fast. The Prophet (peace be upon him) told his companions in one of the battles: “You are going to meet your enemy in the morning, abstaining from fasting is better for your strength, so break your fast.”
When Does Fasting Begin and End?
Fasting begins upon sighting the new moon after the ending of the month of Sha’ban (on the lunar calendar). Allah says:
However, it is not incumbent on each person to sight the new moon. If a trustworthy Muslim testifies that he has sighted it then everyone must observe fasting. Abu Hurairah says: “A Bedouin [dweller of the desert] came to the Prophet (peace be upon him) and reported; ‘O Prophet I have seen the new moon of Ramadan.’ So the Prophet (peace be upon him) asked the man; ‘Do you bear witness that {laa elaha illa Allah} There is no deity worthy of worship throughout the Creation – Only Allah, the Creator is worthy of worship?’ The man said; ‘I do’. Then the Prophet (peace be upon him) said; ‘Do you testify that Muhammad is the Messenger of Allah?’ Then man said; “Yes.” So the Prophet (peace be upon him) asked Bilal to announce to the people to being their fast the next day.”
Ibn ‘Umar also confirmed the practice of sighting the new moon in his report: “The people were seeking the new moon. Having sighted it myself, I reported it to the Prophet (peace be upon him). He began his fast and ordered the people to being theirs too.”
He who sights the new moon of Ramadan must inform those in authority in the Muslim government or community. Once the Muslim government announces the beginning of Ramadan, upon sighting the new moon, it becomes binding on the rest of the Muslims to being their fasting.
It should be kept in mind, however, that astronomical calculations must be ruled out from Shari’ah and must not be relied on for sighting the moon, as the Prophet (peace be upon him) has ruled that Muslims must begin their fast upon seeing the new moon, not upon calculating the month astronomically. It is only when it becomes hard to see the new moon, due to weather conditions, then Muslims may complete the month of Sha’ban, which precedes the month of Ramadan, as thirty days.
(The lunar month is either 29 or 30 days according to the sighting of the new moon. It is never more or less in number.)
Praiseworthy Etiquettes of Fasting
Taking the meal of Suhur:
The Prophet (peace be upon him) said; “Take the meal of suhur because there is blessing in it.”
He also said; “The difference between our fasting and that of the People of the Book (Jews and Christians) is taking the meal of suhur.”
Even taking a cup of water in lieu of suhur meal has blessings in it also.
Breaking the fast as soon as the sun sets.
Making Du’a upon breaking the fast.
Reciting as much Quran as possible during the month of Ramadan.
Fast Breakers
Sexual intercourse during the time of day for fasting. Willful violation of fast by such practice requires the fast of sixty consecutive days in order to make up for the day in which the intercourse took place.
Intentionally ejaculating. Unintentional ejaculations do not break the fast.
Eating, drinking, smoking or taking any food substitutes such as receiving blood, glucose, or I.V. substances by intention while knowing you should be fasting. If done without remembering you are fasting, then it would not count as breaking the fast. If such an act was prescribed for an essential reason, the fast would be consider broken but would only require one day for each day missed.
Vomiting on purpose without necessity.
Menstrual bleeding.
Days in which the above practices (2 through 5) are to be make up a day for a day once Ramadan is over.
On the other hand, the application of khol, eye, ear, or nose drops or brushing the teeth or gargling with water do not break the fast. As long as there is no intention of taking any nourishment internally.
Wearing perfumes, using siwak or toothbrush without toothpaste do not break fast since it has been reported that the Prophet (peace be upon him) practiced that. One can also take the shower or a bath while fasting. However, it is incumbent to make intention of fasting before dawn. Such intention is to be made in the mind only. Pronouncing certain words for that intention is a bid’ah (innovation) neither the Prophet (peace be upon him) nor were his companions ever reported to have composed certain words for the intention.
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AL-‘AFUW
THE PARDONER
Whether you reveal a good act or keep it hidden, or pardon an evil act, Allah is Ever-Pardoning, All-Powerful. (Surat an-Nisa’, 4:149)
People are fallible beings who may at any time think erroneously, make a wrong decision, or display a flawed attitude. But Allah, Who created humanity and is fully aware of these mistakes, forgives them. If He were not so forgiving, no soul would ever attain Paradise. Indeed, Allah calls attention to this fact, as follows:
If Allah were to punish people for their wrong actions, not a single creature would be left upon Earth, but He defers them until a predetermined time. When their specified time arrives, they cannot delay it for a single hour or bring it forward. (Surat an-Nahl, 16:61)
Yet we need to remember that Allah only forgives His sincere servants who turn to Him inA repentance. Thus, those desiring His forgiveness must be sincere and resolute in their repentance. Allah makes it clear that He will not forgive those who repent but then return to their former ways without feeling any true regret. In one verse, Allah states the following:
Allah only accepts the repentance of those who do evil in ignorance and then quickly repent after doing it. Allah turns toward such people. Allah is All-Knowing, All-Wise. (Surat an-Nisa’, 4:17)
(For further reference, please see, Names of Allah, by Harun Yahya)
Ramadan is Here
One night I heard a knock on my door;
Who can it be,I wasn’t quite sure.
I open the door and am filled with glee;
The visitor ahead is no stranger to me.
I welcome the guest with utmost delight;
For I know it has come to give me respite.
An air of happiness fills the space;
My home now seems, a better place!
Have you any clue who this visitor could be?
Yes!its Ramadhan,the month of mercy.
The pious and righteous can’t await its arrival;
Others seem to greet it, with waves of denial.
For Allah(SWT) we fast from dawn to dusk;
For Him our breath is the fragrance of musk.
The muslims who pray and fast with zest;
Are aware of the rewards of this month manifest.
Throughout this month we weep and repent;
Now is the time to strongly lament.
And those who shun this sacred month;
on the Day of Reckoning will face the brunt.
In the last ten nights,hides the Night of Decree;
Allah(SWT) then awaits for his slaves to plea.
The angels descend with Gabriel(AS) in the lead;
To check on the steadfast and record every deed.
A feeling of grief now fills my heart;
As the month of Ramadhan will soon depart.
So lets make a start and worship Him alone;
Now that the worth of this month is known.
by Asma Sadia
Is there any special virtue in dying and being buried in Makkah or Madinah?-1-
It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever can manage to die in Madinah, let him die there, for I will intercede for whoever dies there.”
Narrated by al-Tirmidhi, no. 3917. He said: (|It is) hasan saheeh ghareeb. It was classed as saheeh by al-Nasaa’i in al-Sunan al-Kubra, 1/602; by Ibn ‘Abd al-Haadi in al-Saarim al-Makki, p. 96; and by Shaykh al-Albaani in al-Silsilah al-Saheehah, 4/1034
Al-Teebi said:
He recommended dying there but that is not in the hands of any person; rather that is up to the decree of Allah, may He be exalted. But he enjoined staying there and settling there and not leaving it, and that may be a cause of dying there. This is like the verse in which Allah, may He be exalted, says (interpretation of the meaning): “then die not except in the Faith of Islâm (as Muslims – Islâmic
Monotheism)” [al-Baqarah 2:132].
Quoted from Tuhfat al-Ahwadhi, 10/286
Ibn al-Haaj said: It seems that whoever dies elsewhere then is transported and buried there will have a share of this intercession, but I did not see any shar‘i text (to that effect).
End quote from Fayd al-Qadeer, 6/70
-2-
It was narrated that ‘Umar (may Allah be pleased with him) said:
“O Allah, grant me martyrdom for Your sake and make my death in the land of Your Messenger (blessings and peace of Allah be upon him).”
Narrated by al-Bukhaari, no. 1890
Imam al-Nawawi (may Allah have mercy on him) commented on this by saying:
It is mustahabb to seek to die in a virtuous land. End quote
Al-Majmoo‘, 5/106.
In fact, he included it in a chapter entitled: Chapter on the recommendation for a person to pray that his death will be in the virtuous land. End quote.
Al-Adhkaar, p. 98
-3-
Imam Maalik narrated in al-Muwatta’ (2/325) from more than one of those whom he trusted that Sa‘d ibn Abi Waqqaas and Sa‘eed ibn Zayd ibn ‘Amr ibn Nufayl died in al-‘Aqeeq and were carried to Madinah and buried there.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
The report to that effect from Sa‘d and Sa‘eed, as was narrated by Maalik, is saheeh. End quote.
Al-Istidhkaar, 3/57
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
There was a difference of opinion as to whether it is permissible to transport the deceased from one land to another.
It was said that it is makrooh, because it involves delaying the burial and exposing him to transgression of his sanctity.
And it was said that it is mustahabb.
Rather, it depends:
It is not allowed if there is no clear purpose, such as burying him in good places. The ruling on it being makrooh varies, and it may reach the level of being haraam.
It is mustahabb if one is close to a virtuous place, as al-Shaafa‘i stated that it is mustahabb to transport the deceased to a virtuous place, such as Makkah and elsewhere. End quote.
Fath al-Baari, 3/207
With regard to the ruling on transporting the deceased from one country to another, this has been discussed previously in the answer to question no. 8852.
And Allah knows best.
Assalamu Alaikum,
It’s only a few days away…the thought of Ramadan
being around the corner gets us all super excited!
Alhamdulilah, most of us jump into Ramadan full of
energy, catching our taraweeh daily, setting time
aside for Quran recitation, and even performing qiyam
(prayers at night).
BUT, come a couple of weeks into this month, many of
us go through this DIP, loosing that energy we started
off with. We begin to slack and our ibadah just DIPS!
http://www.facebook.com/video/video.php?v=138960476190328
(without logging into facebook)
In this video, shaykh Muhammad talks about “The Dip”
and gives us the solutions on how to deal with it!
Get the three tips NOW:
http://www.facebook.com/video/video.php?v=138960476190328
Be prepared. Know what to expect.
Make this the Best Ramadan EVER!
DiscoverU Support
| The most beautiful thing is when the believer meets with others who love in Allah and the reason of meeting is to contemplate in Qur’an and in the creation of Allah the Creator of all creatures … |
This lecture addressed in a seminar for the miracles of Qur’an and Sunnah which was held in Jordon.
The lecture is a group of contemplations about secrets of earth and how Allah Almighty put in that earth information about its history and its destiny as a practical reply on atheists who claim that universe is endless.
We ask Allah Almighty to reward all people who contribute in disseminating this presentation.
———————–
By: Abduldaem Al-Kaheel
| Living The Quran Gratifying State Al Baqara (The Cow) – Chapter 2: Verse 152
Can you imagine a more gratifying state than this, where when you remember Allah, the Creator, Sustainer and Lord of the Universe, He remembers you in return? Those who remember Allah standing, sitting and reclining and who reflect on the creation of the heavens and the earth are highly commended in the Noble Quran.They are wise in that they fill their hearts with the remembrance of God in every moment, in every circumstance and in every posture of their lives. Said ibn Jubayr has said: “Whoever did not obey his Lord, did not remember Him, irrespective of how many rosaries (tasbih) he did, how much he chanted the greatness of God, and however much he recited the Quran.“ Abu Uthman was asked: “Why is it that we remember Allah but do not feel its sweet effects on our hearts?” He said, “Thank Allah that He has at least inspired a member of your body to His obedience.” Alusi says: “There are three ways of realizing ‘Dhikr’ (remembrance). First: with the tongue, which is to say thanks, chant Allah’s Glory, sing His Greatness, to recite the Quran etc. Second: with the heart (and mind) which is to think and discover the wisdom behind various obligations of Islam, to contemplate over the rewards and punishment in the Hereafter, to understand the Attributes of Allah, and unravel Divine secrets. And third: to keep every limb and joint of the body engaged in acts approved by Allah, and restrain them from prohibited acts.” The exhortation to remember Allah at all times is a reflection of Allah’s all-embracing and overwhelming love for us. The door to Allah is always open to us: Remember Me and I will remember you. We need only find our way to and through that door. Strive then, to fill all your moments, all your thoughts and all your actions with Allah’s remembrance. Compiled From: Source: Friday Nasiha.com |
Amongst the most dangerous things that can happen to many girls stepping
into a career zone.
She will think that she can control her self and protect herself from haraam even if she studies and works with males, communicates with males, share jokes with males, goes to canteen and picnics with males….just because she wears a hijab and a scarf so she is safe.
There are certain careers essential for women and medical zone and teaching being one them, yet they are not without dangers because the learning environment teaches you many other things too .. those things which you dont pay your fees for, nor it is part of your syllabus.
It comes in the form of being ‘look cautious’, smart at jokes or responding to jokes, ettiquette of laughing , sitting, exchanging gifts and gift cards and demanding parties from class mates……A girl is exposed to the latest fashions and realises that her looks, her face, her style and the colour of her dresses needs to be updated. Even a simple girl wants complicated looks.
This causes a shift in her attitude towards herself specially her Islamic way of life she has come from.
An environment that enveloped her from all the glitter of being watched and graded by males, a cloud that shaded her from all the heats of competitive looks will now seem to her like a cage depriving her freedom to fly.
Yet I say that these two are the need of of our community so some females who are firm in deen and have a strong religious background should go ino them but with a little caution
In fields like Information Technology it is only intelligence that is needed but a grade in beauty will lift your popularity index as compared to the other girls in the class.
It continues even when she joins a company where she is in a micro minority sorrounded by males.
Lengthy working hours to finish the tasks and late nights to fix up net work problems are important part of the job profile. She will keep on disconnecting her phone repeatedly every time her husband or children disturb her. Poor fellows only wanted to know if she is coming early and cooking food or should they order from hotel. The only thing she gets is a fat salary to buy luxuries for herself and branded expensive beauty products designer’s dresses are some of them, and some time birthday cards with flowery words of love and affections for her husband and children , which come from the pens of professional writers and not from her heart.Replace IT with Engineering or CA , the rules and the rulers of studying and working places remain same.
There are certain careers like MBA where looks and styles are essential chapters of your syllabus. . She has to learn the art of persuading customers and please them and bargain hard for her company. If you see it from a little different angle, she is not only marketing the product or the services of her company but marketing herself in the office. Students have to give presentations to audience standing before them, looking into their eyes, without feeling shy and bashful other wise it is counted as lack confidence.
Those natural attributes that fetch you more marks in the book of Allah will now sit in the column of liablities and barriers towards prosperity.
Your shy and modest Islamic nature, that is declared to be a part of Emaan in every book of hadith, will gradually say to you good bye..
After all an A-plus in Maths and Sceince indicates that you are intelligent in those subject only but in real life there are subjects in which are grading is done by Allah only and Haya is one of them.
Meanwhile you will still continue to wear an abhaya with a scarf, fearless of any threat to your modesty from any side. Any takers of my Advice?
Or as Prophet Saleh said when he looked at his dead people devasted by the wrath of Allah:
O my People! I gave you sincere advice but Alas! You do not love sincere advisors…..
Surah al-Ar’af ch 7,verse 79
Auhtor: Nisaar Nadiadwala speaksn write on socio-educational issues from Islamic perspective. he can be reached at nisaar_yusuf@yahoo.com
Al-Sharh al-Mumti’, 4/225
Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’).
Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners.
This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah.
With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.
Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying.
We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct.
The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”
[al-Nisa’ 4:115]
All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different.
Al-Sharh al-Mumti’, 4/73-75
With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’”
Narrated by al-Bukhaari, 1909; Muslim, 738
They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times.
The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory.
The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.”
(Narrated by al-Bukhaari, 846; Muslim, 749)
If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs.
Al-Sarkhasi, who is one of the imams of the Hanafi school, said:
It is twenty rak’ahs, apart from Witr, in our view.
Al-Mabsoot, 2/145
Ibn Qudaamah said:
The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six.
Al-Mughni, 1/457
Al-Nawawi said:
Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation.
Al-Majmoo’, 4/31
These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following:
1- They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.
2- A greater number was narrated from many of the salaf.
See al-Mughni, 2/604; al-Majmoo’, 4/32
3- The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs.
The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said:
If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is.
Al-Ikhtiyaaraat, p. 64
Al-Suyooti said:
What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef).
Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145
So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good.
And Allaah knows best.
Salam Alaikom!
In a hadith of our Prophet (PBUH), he says that dua’a (supplication) can reverse the qada’a (predestination) and that berr (good deeds) can make the Muslim’s life longer. How true is this hadith and to what extent is this valid? What is the real meaning of berr? Thank you for your useful help to understand it! Salam
AnswerSalam
I really liked your question because of two main things.
First, it touches upon a very constructive theme that encourages people to engage actively with life and be good, nice and helpful with those around them.
Second, it is an optimistic question that sees life within the framework of being a way delivering to the Hereafter.
We, Muslims, sometimes fail to see this beauty and try to live our life within the boundaries of the Hereafter, and not in a constructive way. Rather, we live it in a more funereal context that does not make the use of this life to prepare for the Hereafter, while we read in the Quran what means:
(And seek by means of what Allah has given you the future abode, and do not neglect your portion of this world.) (Al-Qasas 28:77)
Coming to your question, I would like to explain that there are two types of qada(divine predestination).
One is called qada mubram (unchangeable divine predestination) and the other is called qada muallaq (conditional divine predestination).
As appears from its name, the first one is unchangeable; it is sealed and already decided in a way that it cannot be changed at all. An example of this type is the gender of the person, if he will be a male or a female. Another example is his name or whether he will live or not.
The second type which is conditional is subject to change; yet, this change does not mean that Allah (Glory be to Him) is unaware of it. On the contrary, Allah knows everything about it before it happens but as part of His mercy, He has made it conditional to encourage people to work hard and exert efforts and develop their life.
The second type is what is referred to in the hadith you quoted, which is narrated by Ahmad, At-Tirmidhi and Ibn Majah and classed as sound. An example of this type is the length of man’s life.
To explain this, let’s suppose that it is predestined for a certain person to live seventy years if he was good to his parents and commits himself to good deeds and these seventy years will shrink to sixty years if he does not do any good deeds.
This basically does not contradict with the knowledge of Almighty Allah because Almighty Allah already knows if this person is going to be good to his parents or not, if he is going to be righteous or not, if he is going to be an obedient servant of God or not.
Here there are two things then, one of them is the conditional divine predestination which we have discussed which is subject to change and the knowledge of Almighty Allah which covers everything and is not subject to change. We need to bear in mind that these are two separate things and by doing so the whole mystery will be definitely solved.
The hadith, thereby, carries its validity factor within it as if telling every single human being anywhere on this planet: If you would like to have a long life, simply stick to good deeds and each one of you knows what good deeds do suit his time
Putting it this way helps people to be creative in thinking what good deeds they can offer and spare no efforts in doing so. For a married person who has his parents alive, his good deeds will vary from being good to them, caring for their needs to striking a balance between parents and wife and children and caring for all at the same time.
In addition to this, he will also have a chance to be patient in the face of the many difficulties he will suffer from. Birr is thus a very flexible term that suits everyone everywhere. Besides, birr has got an individual dimension and a community dimension and both will be as efficient to elongate life as each other.
Let’s take a very simple example. If someone is sick and doctors told him that his life will be in danger if he does not eat adequate amounts of food that can provide vitamins and proteins to his body, then the birr in this situation will be to eat balanced food and keep himself fit. It is very obvious that by doing so, he is maintaining his health and definitely elongating his life.
In society, if someone is told that if he steals or commits a crime, he will be punished either by chopping his hand or imprisonment. In prison, he will suffer from malnutrition and his health will definitely deteriorate. The birr in this situation will be to avoid committing crimes, which inevitably secures longer, safer and happier life for him.
In the meantime, it makes the society cleaner and crime free. Even on the level of nations, the nations, where good relationship between members of the society and between the government and people is the norm, are normally successful nations that stay for long and never collapse.
Nations where justice is applied do enjoy stability, advancement and security as everyone in the society will feel safe and that his life is not threatened and thus long. The society itself will be there as long as they stick to justice. Justice is by all means one of the great forms of birr which is covered by the hadith.
One final example to show that birr covers also the Hereafter. If someone leads a life of disbelief, introducing him to Islam and showing him the right way is going to save him from the wrath and the punishment of Allah in the Hereafter.
This means that he will be enjoying a long happy life there as well. Such a thing, that is, showing him the right path is definitely an action of birr which is covered by the creative and wide terms of the hadith.
Let’s pray to Allah to guide our ways and save us from evil deeds and show us how to stick to birr.
I hope this answers your question. Please stay in touch.
Salam.
Source:On Islam.Net
Jul 26
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Narrated Anas bin Malik: Allah’s Apostle said, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.” Bukhari (Book #39, Hadith #513)
The Personal Relationship Between a Scholar and His Student.Imam Ahmad used to mention the virtues of his sheikh, Imam Ash Shafi’ee to his wife. He would mention to her the extensive and superb knowledge of Imam Ash Shafi’ee as well as his taqwah (i.e. piety). Imam Ahmad invited Imam Ash Shafi’ee to come visit him at his home. When the time for dinner arrived, Imam Ash Shafi’ee ate until he was full and went to the guest room for some sleep.
The wife of Imam Ahmad said to him:
“O Ahmad! Is this the same Shafi’ee that you used to tell me so much about?” Imam Ahmad said: “Indeed he is!” So she said: “I noticed three things about him worthy of criticism! Firstly, when we served him the food, he ate plenty of it! Secondly, when he went into the guest room, he went to sleep without standing up to perform the night prayer (i.e. tahujjud)! Lastly, when he prayed Salat ul Fajr with us, he did not perform ablution (i.e. wudhu)?!
So Imam Ahmad went to Imam Ash Shafi’ee to ask him about these three matters his wife noticed. Imam Ash Shafi’ee said to him, (the way a father would explain to his son): “O Ahmad! I ate plenty because I know for certain that your food is halal (i.e. permissible islamically) and you are a generous man! And the food that comes from a generous man is a cure, while the food that comes from a stingy man is a disease!
However, I didn’t eat plenty of food in order to achieve my fill; rather I ate plenty of your food in order to derive the cure from it! As for the reason I didn’t stand up at night to perform the night prayer, when I laid my head down to get some sleep, I looked and all I could see was the Book of Allah and the Sunnah of His Prophet (Sallahu alaihi wa salam) right in front of my face! So I deducted 72 fiqh related benefits from them for the Muslims to benefit from. Thus there was no opportunity for me to stand and perform the night prayer!
As for the reason why I prayed Salat ul Fajr without performing ablution, by Allah! My eyes never tasted the sweetness of sleep in order for me to renew my wudhu!! I was awake the whole night, so I prayed Salat ul Fajr with the same wudhu I had for Salat ul Isha!!!
Collected by Al Hafidh Ibn Hajr in Fath ul Bari concisely and by Abu Nu’aim in Hilya tul Awliyaa’
Translated by Abu Azzubayr Shadeed Muhammad on 3/30/2010 in the City of Riyadh Saudi Arabia.
Source : http://www.rawdah.org/read-ThingsNotAlways.html
Do you not
One day, as Ali bin Abi Taalib and al-Hussain bin Ali were walking together, they heard a man supplicating to Allah. The man was begging Allah to forgive him for his evil crimes. His sincere tone and eloquent words aroused the interest of Ali, who turned to his son and said, “Do you not hear the man who is so very contrite because of his sins? Go catch up with him and call him.”When al-Hussain caught up with the man, he saw that he was clean-looking, clean-smelling, with nice clothes and altogether handsome- except that he seemed to be paralyzed on the right side of his body. Al-Hussaid said, “Answer the summons of the Leader of the believers, Ali bin Abu Taalib.”
Dragging his right side, the man followed al-Hussain back to where Ali was waiting for them.
“Who are you and what is your story,” asked Ali.
“My story is that of a man who did not fulfill the rights of others and is now being punished for that,” said the man.
“And what is your name?” asked Ali.
“Munaazil bin Laahiq,” said the man.
“And what is your story?” asked Ali.
“I was famous among the Arabs for my frivolous and sinful exploits. Merciful and kind, my father would constantly admonish me and advise me to mend my ways. He would remind me of Allah’s punishment, saying, ‘My son, do not go against He who punishes with the Hell-fire!’ When he would persist in advising me, I felt his voice grating on my nerves. I would get so frustrated that I would beat him with harsh blows. In response to my blows, he one day said, ‘By Allah, I will fast withoug breaking my fast and I will pray without stopping to sleep.’ He fasted for an entire week, but seeing no change in my behavior, he climbed a camel and set off to perform Hajj. His parting words were, ‘I am going to the House of Allah, and there I will seek help from Allah against you.’ When he reached Makkah, he embraced the curtain of the Kaa’ba and supplicated against me, asking Allah to make me paralyzed on one side of my body. By the One Who raised the sky and sends down the rain, no sooner did my father finish his supplication than I became paralyzed on my right side, which became like a piece of wood. Anyone that would then pass by me would point to me and say, ‘Allah answered his father’s supplication against him.’”
“What did your father do then?” asked Ali.
“O Leader of the Believers, after he became pleased with me, I asked him to go back and invoke Allah on my behalf. He agreed to do so. I walked alongside him as he rode on his camel, until we reached a place called the Valley of Arak. When we reached there, a group of birds flew away from a tree, their sudden movement frightened the camel. As the camel raced off in a state of fright, my father fell off it and died.”
It was certainly late for the man, but not too late, and so Ali advised him to continue to supplicate and to repent for his past misdeeds. Ali then parted from the man, but before leaving him, he taught him the supplication that a person in distress should say. [The narration does not specifically mention which supplication it was that Ali taught the man.]
The above story is taken from “The Stories of repentence” published bu dar-us-salam
Sahih Muslim (Book #001, Hadith #0235)
Commentary: What the Prophet (PBUH) relates to Allah is called Hadith Qudsi (Sacred Tradition). Such Hadith is revealed to the Prophet (PBUH) by means of Ilham (inspiration). This Hadith mentions the magnitude of Divine blessings which He bestows upon His faithful slaves on the Day of Resurrection.
8 tips on sharing Ramadan with your neighbors
The Prophet Muhammad said: “He is not a believer who eats his fill while his neighbor remains hungry by his side” (Baihaqi).
“By Allah, he has no faith (the Prophet repeated it three times) whose neighbors are not safe from his wickedness” (Bukhari).
*****
Ramadan is a great opportunity to share Islam and more specifically, its values of spirituality, generosity and kindness with others, especially your neighbors. It’s a great time to do Dawa. And Dawa is very much needed in the current atmosphere of anger, tension and sadness in the wake of September 11, 2001.
Here are some ideas on how you can share the joy with your neighbors this Ramadan.
1. Begin with Dua
Make Dua that Allah give you and your family the sincerity, strength, motivation and wisdom to do this. Dawa is hard work, and it needs preparation, commitment and organization.
2. Put up a Ramadan banner on your door
This can be something handmade or something more formal.
But don’t stop there. Print out a factsheet on Ramadan and stick that on the door to educate readers passing by about the blessed month and what it means to Muslims.
3. Send neighbors Iftar snacks
Include a note with the food that the month of Ramadan is here and you are sharing your joy with them.
You can offer snacks that are not just “American” but also “ethnic” (i.e. African, Middle Eastern, Indo-Pakistani, etc.). You can include index cards with the snacks listing all of the ingredients. This will help neighbors avoid food that causes allergies.
4. Give kids Ramadan Mubarak balloons and candy
Let your neighbors’ kids also feel the happiness of Ramadan by including chocolate and candy among your snacks. Balloons also add a nice touch, and if you can get some printed which have “Ramadan Mubarak” written on them, they may remember the blessed month even after it has passed.
5. Publish Ramadan information in your neighborhood newsletter
If you are part of a tenants’ association, a group within your housing complex or your neighborhood block parents’ association and they publish a newsletter, inform them about Ramadan and prepare a short write-up about the month. This is a great way of informing many more neighbors about Ramadan.
6. Have a neighborhood Iftar gathering
You don’t have to invite everyone. Perhaps just the closest neighbors can attend this event. Send handmade invitations for an “Iftar gathering” at most a week in advance (avoid the word “party” as it may be misunderstood to mean a gathering including alcohol, loud music, etc.).
Ask about allergies or other food issues before establishing the menu. Include American and “ethnic” food.
Be sure to invite Muslim family and friends who are comfortable interacting with non-Muslims to this event, and brief them about how they should properly share Ramadan with the neighbors.
Also, have some written material on Ramadan available for your guests. You can print out this factsheet and put it on some fancy paper to add to the festive air of the evening.
At the gathering:
Be cordial, generous and friendly, but maintain Islamic rules of behavior and modesty. This should not be a “party” in the common understanding, but more of a religious celebration that is spiritual and respectful to all.
Don’t impose information. Just let non-Muslim guests ask questions, if they want to. As well, be ready for questions about Islam and violence/terrorism, the oppression of women, etc. Give neighbors the benefit of the doubt and clarify their misunderstanding in a calm, gentle manner.
7. Get your kids on it
Tell your kids to inform other neighbors’ kids what Ramadan is all about and have the children invite their classmates to your Iftar gatherings.
8. Talk about what Ramadan means to you
What’s it like to fast? How do you work/go to school and still fast? These are some questions you may be asked. Don’t just point your guests to the pamphlets. Tell them and use some personal examples they can relate to.
Source: SoundVision.com
Question
I wanted to know how many times can a person eat during the whole day. In the Quran it reads “O Children of Adam! Take your adornment to every Masjid, and eat and drink, but waste not by extravagance, certainly He (Allah) likes not the wasteful” [7:31]. Also in the Hadith Imam Ahmad recorded that Al-Miqdam bin Ma`dikarib Al-Kindi said that he heard the Messenger of Allah saying, The Son of Adam will not fill a pot worse for himself than his stomach. It is enough for the Son of Adam to eat a few bites that strengthens his spine. If he likes to have more, then let him fill a third with food, a third with drink and leave a third for his breathing. An-Nasai and At-Tirmidhi collected this Hadith, At-Tirmidhi said, “Hasan or “Hasan Sahih” according to another manuscript. So does it mean we can only eat once a day? And if we eat more than once will we be considered as the wasteful, whom Allah does not like? If that is the case what about fasting? Do we only eat during Sehri and at the time of Iftar we only eat three dates and nothing more? I myself drink only milk mixed with honey for breakfast, then for lunch have naan with meat curry and before going to sleep have a fruit. Is this being extravagant? Will Allah dislike me because I am eating this way?.
~~~~~~~
Answer
Praise be to Allaah.
Firstly:
Extravagance is blameworthy in eating and other things. Allah says (interpretation of the meaning):
“And eat and drink but waste not by extravagance, certainly He (Allâh) likes not Al-Musrifûn (those who waste by extravagance)”
[al-A‘raaf 7:31]
“And waste not by extravagance. Verily, He likes not Al-Musrifûn (those who waste by extravagance)”
[al-An‘aam 6:141]
“And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty”
[al-Isra’ 17:29]
“And give to the kinsman his due and to the Miskîn (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift .
Verily, spendthrifts are brothers of the Shayatîn (devils), and the Shaitân (Satan) is ever ungrateful to his Lord”
[al-Isra’ 17:26-27].
The difference between extravagance and wasteful spending is that extravagance means spending on something appropriate in an excessive manner, whereas wasteful spending means spending on something that is not appropriate. This was stated by al-Manaawi in Fayd al-Qadeer, 1/50
Secondly:
Extravagance leads overstepping the mark, which means eating beyond the point of fullness. This is not limited to one or two or three meals a day. A person may eat one meal a day and eat extravagantly during that meal. Or he may eat three meals without being extravagant.
The hadeeth of al-Miqdaad encourages eating small amounts of food and being content with that which is enough to keep one going. It does not suggest the number of meals. These few mouthfuls may be eaten at three times, at breakfast, lunch and dinner, and he will be eating little in these meals. If he wants to eat more than a few mouthfuls – in his meal – he should leave one third (of his stomach) for his food, one third for his drink, and one third for air. If he needs another meal – as is the case for most people – there is nothing wrong with that, but he should pay attention to the same points noted above. The same applies if he needs to have three or four meals. The number of meals varies from one person to another, the type of food and the effort necessary to prepare it.
What matters is taking care of the body and not causing any harm, whether by overeating or starving.
What also matters is eating to have strength to carry out acts of worship, which is achieved by eating moderate amounts, not by eating heavy amounts or going too hungry.
It says in al-Mawsoo‘ah al-Fiqhiyyah (25/332): Part of the etiquette of eating is to be moderate in eating and not to fill the stomach. The most that is acceptable in this regard is for the Muslim to divide his stomach into three parts: one third for food, one third for drink and one third for air, because of the hadeeth: “The son of Adam does not fill any vessel worse than his stomach. It is enough for the son of Adam to eat a few mouthfuls to keep him going, but if he must (fill his stomach), then one third for his food, one third for his drink and one third for air.” That will lead to a lean and light body, because eating one’s full leads to heaviness, which makes one too lazy to do acts of worship and strive.
When we say one third of the stomach, it means limiting oneself to one third of what one would have to eat one’s fill, and it was said that this may be done by limiting it to one half of a mudd. But al-Nafraawi favoured the former view, because of differences among people. All of this applies to one who will not become weak as a result of eating less than his fill, otherwise it is better for him to eat that which will give him energy to worship and will be physically appropriate for him.
In al-Fataawa al-Hindiyyah it says: Eating falls into different categories:
Obligatory – which is that which will ward off death. If a person stops eating and drinking until he dies, then he has committed a sin.
That which is rewarded – which is what will give him more energy so that he is able to pray standing up and makes it easy for him to fast.
Permissible – which is more than that, to the point of eating one’s fill, so that he will have more physical strength. There is no reward for this and it is not regarded as sinful. He will be brought to account for it but the reckoning will be light if the food was halaal.
Haraam – this refers to eating more than one’s fill unless the intention is to have the strength to fast the following day or so as not to embarrass a guest, in which case there is nothing wrong with eating more than one’s fill.
Ibn al-Haaj said: Eating in and of itself falls into different categories: obligatory, recommended, permissible, disliked and forbidden.
That which is obligatory is that which will keep him going so that he can fulfil his obligatory duties towards his Lord, because that which is essential to doing something obligatory is also obligatory.
That which is recommended is that which will help him to do naafil acts of worship, acquire knowledge and do other acts of obedience.
That which is permissible is that which enables one to fill one’s stomach in the manner prescribed in sharee‘ah.
That which is disliked is that which is a little more than is enough to fill the stomach but does not harm one.
That which is forbidden is eating a great deal that is harmful to the body.
Al-Nawawi said: It is makrooh to eat more halaal food than is enough to satisfy one.
The Hanbalis said: It is permissible to eat a great deal so long as it does not harm one. In al-Ghuniyah it says: It is makrooh when there is the fear of indigestion. It was narrated from Ibn Taymiyah that it is makrooh to eat that which leads to indigestion; it was also narrated from him that doing this is haraam. End quote.
Thirdly:
From the above it is clear that there is nothing wrong with eating more than one meal a day and that that on its own is not regarded as extravagance; rather extravagance is eating more than is enough to fill one’s stomach even if that is in one meal.
Among the evidence that it is permissible to eat enough to fill one’s stomch and that what is makrooh or haraam is going beyond that limit is the report narrated by al-Bukhaari (5381) and Muslim (2040) from Anas ibn Maalik (may Allah be pleased with him) who said: Abu Talhah said to Umm Sulaym: I have heard the voice of the Messenger of Allaah (blessings and peace of Allah be upon him) sounding weak, and I know that he is hungry. Do you have anything? … This is a story of food being increased in quantity by virtue of the supplication of the Prophet (blessings and peace of Allah be upon him), in which he said: “Give permission for ten to enter.” He gave them permission and they ate until they were full, then they left. Then he said: “Give permission for ten to enter.” He gave them permission and they ate until they were full, then they left. Then he said: “Give permission for ten to enter.” He gave them permission and they ate until they were full, then they left. Then he gave permission to ten more to enter, and all the people ate, and ate their fill, and there were eighty men.
Al-Bukhaari included this report in a chapter of his Saheeh entitled: Chapter on one who eats his fill.
In this chapter he also narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Prophet (blessings and peace of Allah be upon him) died when we had eaten our fill of the two black ones: dates and water.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: Ibn Battaal said: From these hadeeths we see that it is permissible to eat one’s fill, although not doing so sometimes is preferable. … al-Tabari said: But eating one’s fill, even though it is permissible, has its limits, and anything beyond that is extravagance. That which is permissible of it is that which helps the eater to obey his Lord and it is heaviness does not distract him from doing what is enjoined upon him. al-Qurtubi said in al-Mufhim, after mentioning the story of Abu’l-Haytham, when he slaughtered a sheep for the Prophet (blessings and peace of Allah be upon him) and his two Companions and they ate until they were full: In (this report) there is evidence that it is permissible to eat one’s fill, and the reports which say that it is not allowed are to be understood as referring to fullness that weighs heavily in the stomach and makes a person slow to do acts of worship, and leads to feeling sleepy and lazy. The prohibition on doing that (which is makrooh) may go so far as being haraam according to the negative consequences that result from it.
End quote from Fath al-Baari.
Fourthly:
The way you described your breakfast, lunch and dinner is not regarded as extravagance; rather they may be small, compared to what people are used to. But you know yourself best and what is best suited to your body’s needs.
And Allah knows best.
Islam Q&A
Source: Friday Nasiha.com
Your understanding of the Qur’an may have various levels and take different forms.
Firstly, that you comprehend its simple, literal meaning, as when you read a book in a language you know, or as an Arabic-knowing person would understand the Qur’an.
Such comprehension must be the bare minimum requirement, the key to all other stages, but it is not enough.
Secondly, that you find out how the learned have understood it, either by hearing their expositions or reading their exegeses and other sources.
Thirdly, that you study and ponder, on your own, to discover and absorb its meaning.
Fourthly, that you discover its meaning by obeying its messages and by fulfilling the duties and mission that it entrusts to you.
Compiled From:
“Way To the Quran” – Khurram Murad
Source: Friday Nasiha
Short Advice on Ramadaan
by Allama Ihsaan Elahi Zaheer
All praise is for Allâh, the Lord of the Heavens and the Earths and peace and blessings be on His Messenger sallallaahu ‘alayhi wa sallam, whom Allâh sent as a Mercy to the world and made him the guide for His creatures.
The Messenger of Allâh sallallaahu ‘alayhi wa sallam was sent as a guide and as a leader to humanity. He guided us to believe in the Oneness of Allâh and ordered us to obey the Commands of Allâh and accept him as the last and final Messenger sent to mankind. Eeman and Islâm represent these two Beliefs.
We Muslims are approaching the blessed days of Ramadhan; we must work hard to please Allâh in these virtuous days of Ramadhan, whilst following the Commands of Allâh and obeying His Messenger sallallaahu ‘alayhi wa sallam.
We should also keep in mind that the worship we undertake in this month is not an easy task to accomplish. In the hot and long days of Ramadhan, we keep ourselves hungry and thirsty from dawn to dusk, hold back our desires and avoid even those matters, which Allâh has made Halaal in the common days. Then in this situation, we accomplish our daily works and spend the day according to the Commands of Allâh. In the evening, after the Suhoor, we await the night not to slip into the bed and rest, but to make the Qiyaam and listen to the Book of Allâh; we thank Allâh and make sujoods unto Him. Then we await the call of adhaan to initiate the great act of worship once again.
All this hard work is done only to please Allâh and with the hope that this act would become a means to our salvation. Indeed, many people put together hard efforts in the month of Ramadhan, BUT who is the one, whose worship will truly benefit him on the Day of Resurrection and protect him from the severe punishments and trials of that Day?
He is the one, who believes in the Oneness of Allâh and does not associate partners with Him, and performs all his worships according to the guidance of Allâh’s Messenger, because Allâh says:
“Verily, whosoever sets up partners in worship with Allâh, then Allâh has forbidden Paradise for him, and Fire will be his abode. And for the Zalimun (polytheist and wrong-doers) there are no helpers.” [(5): 72]
By Nisaar Y. NadiadwalaOnce of the most motivating assurance from the Qur’an that keeps me going:
“Faz korooni az kurukum washkuruli wala takfuroon… Remember me and I will remember you. Thank me and do not be unthankful….” Surah Baqarah ch 2 verse 152.
Those who forget Allah, Allah will also ignore them, declares Surah Toubah ch 9 verse 67
Two persons are mentioned in the Qur’an and their stories are connected
with the depth of the ocean. Their success and failures are testified by their incidents that took place in the depth of the oceans. Pharaoh and Prophet Yunus.
Prophet Yunus met hardship in the depth of the ocean and Pharoah too met his hardship in the depth of the ocean. Let us compare them.
In Surah Saffat, ch 37 verse 143 and 144…Allah mentions about a big fish swallowing Prophet Yunus…Then Allah says something very important to note….Had it not been that he (Yunus) was not a musabbiheen he would have certainly remained in the belly of the fish till the day of resurrection!!!….
Who is a musbbiheen? One who glorifies Allah regularly, through his action,
through his dhikr, through his worship and through Establishing touhid in the hearts and minds of people.
A narration from Ibn Abbas inTafseer Tabari, says: When Prophet Yunus peace be upon him, called upon Allah from the belly of the fish, the Angels inquired from Allah.. O Allah the supplicator’s voice seems familiar.. Allah replied.. “Yes he is Yunus who always remembers me.. “The Angels said ” But his voices seems to be coming from a different place today ?” Allah replied ” Yes he is in the belly of the fish…the Angels requested.. “O Allah ! wont you respond him now that he is in trouble? “Allah said ” Yes….and He responded and saved Yunus. Peace be upon Yunus
Now let us see what happened to Pharaoh. When the people of Bani Israel were crossing the sea, the water stood still like a moutanious wall, and non of the Bani Israel got his foot dirty even in the murky mud.. so easy was their exit from the hardship! Pharaohs drowning is mentioned in many places of the Qur’an. .. At lenght , when overwhelmed with the flood, Pharoah said ” I believe that there is no god except Him whom the children of Israel believe in” I am of those who submit…. The same verse further says.. Allah replied ” Ah Now ! But a little while before, you were in rebellion! and you did mischief in the land… Look at the miracle of the Qur’an.. This incient is mentioned in Surah Yunus ch 10, verse 90,91!!!
For most of us our hardships reminds us that we are Muslims and we run to Allah crying and praying only when we have no options left…but when Allah gives us a taste of His mercy, we don’t even thank him but our skills and talents and influence for our solutions, everybody but Allah. One of the best and the fastest way to Allah’s response is to remember Him during good times too…Thats is what they say .. make hay while the sun shines ….When was the last time we did that?
Author: NisaarNadiadwala speaks and writes on socio-educational topics from Islamic perspective. He can be reached at nisaar_yusuf@yahoo.com
“Part of al-Fitrah is loving the truth and detesting falsehood because the truth is sweet, it is delicious to the hearts and falsehood is bitter to the soul.”
– Jahl (ignorance): Have we not seen the effects of one being ignorant of the ‘Aqeedah, heedless about his manhaj, slipping in to the hands of the people of hizbiyyah?
– Kawf (Fear): Have we not seen someone become fearful of his; family traditions/expectations, cultural or peer pressure, eventually subsiding to the preferences of those who pressure him away from Islaam?
– Kibr (Pride/Arrogance): Is it not the case that some have ‘rated’ themselves, looked down on others and claimed leadership for themselves or despised those who Allaah has give authority, leadership or fame to?
– Hasad (Jealousy): Such a common vice, envying knowledge, envying popularity, envying leadership to the point of severing relationships that were based upon righteousness and good companionship all due to being displeased with the Qadr of Allaah
– Bad Companionship: A foundation of correct ‘Aqeedah, good companionship and spending time wisely, how is it destroyed? By the one who feels secure, not in need of guidance and good companionship so they entertain the companionship of the wicked or those unconcerned with upright moral character, those who do not act by ‘ad-deenun-naseehah’ so slowly the spending of time flips from goodness to uselessness to evil, from the appearance of a practising Muslim to a open sinner (beards trimming down/khimaars changing colour) – how, not by the corruption of information but by the vice of poor companionship (oftentimes by those who feel they have reached a ‘level of excellence’ in their fiqh of the deen, such that they can associate with anyone and receive no ill effects)
– Sins: Often overlooked, we should fear the retribution of Allaah, worry about our guidance and our end as the Companions often did, be careful what you wish for! If you incline towards evil and away from the sanctity of the places of Sunnah and goodness, then perhaps you will receive what you intended
We ask Allaah for Safety.
By Sound Vision Staff writerFor most Muslims, Ramadan is family time. You get up together, eat Iftar together, pray together, etc. But what if you don’t have your family near you?
Waking up in a lonely apartment and eating food you’ve sometimes burnt in an effort to catch Suhur in time are some of the realities of being a single Muslim in Ramadan. But there are ways to make Ramadan special when you’re on your own. Here are a couple of ideas. Please feel free to post yours at the bottom of this article.
1. Establish a Suhur telephone tree
Get a couple of friends together and establish a telephone tree to wake each other up for Suhur. Establish a time to call and a schedule of who will call whom. Make it a little exciting by adding some funny phrases every week that will really wake everyone up (e.g. “ASSALAMU ALIAKUM” This is the Suhur Sister/Bellowing Brother calling. Rise and shine y’all for some morning grubÓ).
2. Invite people over for Iftar
Even if even you couldn’t eat the food the last time you cooked, invite people over for Iftar. Make it a potluck, order pizza or if you can afford it, get it catered. The food isn’t the thing. The blessing is in the company, and you’ll be rewarded for feeding everyone. Make sure to especially invite those who are away from their families.
3. Attend prayers at the local mosque
Even if the Imam’s recitation isn’t the best and the behavior of other Muslims can be more than annoying, try to attend Tarawih prayers organized by your local mosque or your Muslim Students’ Association (MSA). While praying alone in peace and quiet is great, praying shoulder-to-shoulder with other Muslims with whom you have nothing in common except your faith is a unique and uplifting experience.
4. Get involved in community programs
It may seem hard to squeeze in time for anything else in Ramadan, but try, at least once, to do some volunteer work. Cook a meal for those who attend the MSA Iftar; volunteer for a day at a soup kitchen; help make or distribute flyers for a Ramadan program; make Ramadan Mubarak loot bags of candy for the kids at your local mosque. The possibilities are numerous. The point is to give to others so you can get back what’s priceless.
5. Keep the Quran playing when you are alone at home
It’s often tempting to keep the TV or radio on when we’re alone at home to avoid the silence. This Ramadan, find a CD or cassette of a Quran reciter you like and play it during those moments when you want to fill your place with some sound. Choose selections you’d like to memorize, like the 30th part of the Quran.
6. Eat properly- don’t resort to burnt toast and egg
Not eating Suhur and Iftar properly will make you crabby, irritated and sick (as opposed to healthy, wealthy and wise). Establish a personal Ramadan meal plan. Choose healthy, easy-to-make recipes so you’re not scrambling at the last minute for something to eat.
7. Keep in touch with family and friends back home
Send Ramadan e-cards, thoughts, reflections, questions, etc. via phone or email to family and friends. Keep in contact at least once a week and share three Ramadan-related things you’ve done in the last ten days of Ramadan.
8. Take care of others
Know a new person at the school/office? Is a friend who lives nearby having problems with their spouse? Or is someone you know having money problems? This Ramadan, reach out with an attentive ear, a generous hand, and most importantly, an open heart to others. Don’t let these small opportunities for gaining blessings slip you by.
9. Decorate your crib
Add some festivity to your spare surroundings by dressing the place up with a Ramadan banner, balloons and streamers. Even after a rough day, coming home to a decorated home is a boost to the spirits.
10. Pick and pursue Ramadan goals
Choose at least three goals to pursue this Ramadan. Whether it’s curbing a bad habit or starting a good one, doing this will help you focus and work harder this month to change for the better. It takes 21 days to establish a good habit. With Ramadan, we’ve got 30. Why not make the best of it by picking up the good?
(All Praise and Thanks be to Allah)
The Meaning of Al-Hamd
Abu Ja`far bin Jarir said, “The meaning of (Al-Hamdu Lillah) (all praise and thanks be to Allah) is: all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allah’s innumerable favors and bounties, that only He knows the amount of. Allah’s bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allah for these favors from beginning to end.”
Further, Ibn Jarir commented on the Ayah,
(Al-Hamdu Lillah), that it means, “A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, `Say: All thanks and praise is due to Allah.’ It was said that the statement,
(All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims, `All thanks are due to Allah,’ he will be thanking Him for His favors and bounties.”
The Difference between Praise and Thanks
Hamd is more general, in that it is a statement of praise for one’s characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics.
The Statements of the Salaf about Al-Hamd
Hafs mentioned that `Umar said to `Ali, “We know La ilaha illallah, Subhan Allah and Allahu Akbar. What about Al-Hamdu Lillah” `Ali said, “A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated.” Also, Ibn `Abbas said, “Al-Hamdu Lillah is the statement of appreciation. When the servant says Al-Hamdu Lillah, Allah says, `My servant has praised Me.” Ibn Abi Hatim recorded this Hadith.
The Virtues of Al-Hamd
Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari` said, “I said, `O Messenger of Allah! Should I recite to you words of praise for My Lord, the Exalted, that I have collected’ He said,
(Verily, your Lord likes Al-Hamd.)”
An-Nasa’i also recorded this Hadith. Furthermore, Abu `Isa At-Tirmidhi, An-Nasa’i and Ibn Majah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin `Abdullah said that the Messenger of Allah said,
(The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.)
At-Tirmidhi said that this Hadith is Hasan Gharib. Also, Ibn Majah recorded that Anas bin Malik said that the Messenger of Allah said,
(No servant is blessed by Allah and says,`Al-Hamdu Lillah’, except that what he was given is better than that which he has himself acquired.) Further, in his Sunan, Ibn Majah recorded that Ibn `Umar said that the Messenger of Allah said,
(A servant of Allah once said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.’ The two angels were confused as to how to write these words. They ascended to Allah and said, `O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.’ Allah said while having more knowledge in what His servant has said, ‘What did My servant say’ They said, `He said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.’ Allah said to them, `Write it as My servant has said it, until he meets Me and then I shall reward him for it.)
Al before Hamd encompasses all Types of Thanks and Appreciation for Allah
The letters Alif and Lam before the word Hamd serve to encompass all types of thanks and appreciation for Allah, the Exalted. A Hadith stated,
(O Allah! All of Al-Hamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You.)
Daily Islamic Reminders-“Eat from what is lawful and be grateful”
Incredible images taken by amateur astronomer using a camera and home-made telescope
These spectacular images of galaxies thousands of light years away would appear to have been taken using state-of-the-art equipment.
In fact, they were captured by amateur astronomer Georgiy Suturin using just a camera and a home-made telescope.
The extraordinary photos include the twinkling beauty of the Orion Nebula, and the Rosette Nebula – an object so massive it would take 130 years travelling at the speed of light to go from one side to the other.
Cosmic beauty: Amateur astronomer Georgiy Suturin took this stunning image of an open cluster – first discovered by Caroline Herschel in 1787 – using just a camera and a home-made telescope
Mr Suturin, from Kiev, Ukraine, took this exquisite image of the Orion Nebula is one of the brightest nebulae and is visible to the naked eye in the night sky
Incredibly, they were taken using a telescope painstakingly pieced together by Mr Suturin, who has dedicated his life to developing and trialling different kit to perfect his set-up.
He said: ‘I was fond of astronomy even when I was a boy and studied in school.
‘I first started making telescopes together with my friend. We made them out of standard glasses you wear if you have bad eyesight.
‘We inserted the lenses to tubes made of hard cardboard and discovered we could take pictures of Venus – I kept that photograph under my pillow for years.
Majestic red: The Rosette Nebula is so massive it would take 130 years travelling at the speed of light to go from one side to the other
Heart-shaped: The twinkling CED 214 emission nebula in the Cepheus constellation
Mr Suturin’s image of the Andromeda Galaxy, a spiral galaxy approximately 2.5 million light-years from Earth, can be seen in all its oval glory
Allah praises the Qur’an which He has revealed to Muhammad, peace be upon him, and prefers it to all other divinely revealed Books before it,
Ref:Tafsir Ibn Kathir
Centre of Life
Al Baqara (The Cow) – Chapter 2: Verse 183
“O you who believe! Ordained for you is Fasting as it was ordained to those who came before you, so that you might develop taqwa.”
Fasting, in one form or another, has always been an important and often necessary part of religious life, discipline and experience in every faith. As a means par excellence to come nearer to God, to discipline the self, to develop the strength to overcome the temptations of flesh, it needs no emphasis.
Yet Islam turns Fasting, as it does every other act of worship and devotion, into something different and unique, the life-giving centre of life.
How does it impart new meaning and force to Fasting?
Put simply: by prescribing for it the time of Ramadan. This may sound like making things too simplistic, or trivializing the important. But Ramadan is no trivial event. For it is the month ‘in which was sent down the Quran: the Guidance for mankind, with manifest truths of guidance and the Criterion [by which to judge the true and the false’ (Al-Baqarah 2:185). It was on a night in Ramadan that the last Divine message began to come down: ‘Read in the name of your Lord…’ (Al-’Alaq 96:1). That is why we must fast in Ramadan, says the Quran.
Ramadan therefore centres the entire discipline of Fasting on the Quran.
The sole purpose is to prepare us for receiving the Divine guidance, for living the Quran, for witnessing the Truth and Justice that it perfects, for striving to make the word of God supreme.
How is this purpose achieved?
The fruit of Fasting ought to be that rich inner and moral quality which the Quran calls taqwa. The most basic condition for being guided by the God, too, is taqwa. The significance is plain to see.
Fasting, linked to Ramadan in which Allah’s guidance came down, generates a taqwa which becomes directed on the supreme goal of entering the world of the Quran and of living therein, instead of being a spiritual ecstasy to be frittered away in the delights of soul. It becomes the key with which can be unlocked all the doors leading to the blessings which the Quran has to offer; honour, prosperity and freedom from fear and anxiety in this-world; success, Paradise and God’s good pleasure in the life-to-come. No time for Fasting other than Ramadan could have made taqwa such a potent force.
More importantly, the fulfillment of being guided by the Quran comes about when we strive to discharge the mission it entrusts to us. For, having the Book of God — a weighty word — places on our shoulders a heavy responsibility: to hear is to make it heard, to know is to act, to have is to share, to say shahadah is to do shahadah. This means an unflinching pursuit to create a new self within us, and to create a new world of Quranic ideals outside us.
This is the sole purpose for which a new Ummah was created and charged with the mission of bringing man to God by witnessing to His guidance. Otherwise, when the Quran came, the world was not devoid of godly men who fasted, and stood in prayers before God, and wept.
Compiled From:
“No Time Like Ramadan Time” – Khurram Murad
Source: Friday Nasiha
One day the Prophet asked his dear companions whether they knew who was poor?
They answered that poor was one who had no dirham or dinar (money)’, He said:“In my Ummah, the poor is that man who would appear on the Day of the Judgment before Allah; he had offered prayer; he had paid Zakat ; he had observed fast; but he would have abused somebody, he would have falsely accused some one; he would have unauthorisedly taken some one else’s property; he would have murdered some one; would have hit some body.
All his virtues would be given to his victims. If his virtues are finished before his wicked deeds are finished, then the errors and sins of the victims would be given to him and he would be thrown into the Hell.” (Muslim)
`Ibadah (act of worship) is an Arabic word derived from `abd (a slave) and it means submission. It portrays that God is your Master and you are His slave and whatever a slave does in obedience to and for the pleasure of his Master is `ibadah. The Islamic concept of `ibadah is very wide. If you free your speech from filth, falsehood, malice, and abuse and speak the truth and talk goodly things and do all these only because God has so ordained to do, they constitute `ibadah, however secular they may look in semblance.
If you obey the law of God in letter and spirit in your commercial and economic affairs and abide by it in your dealings with your parents, relatives, friends, and all those who come in contact with you, then all these activities of yours are `ibadah.
If you help the poor and the destitute, give food to the hungry, and serve the ailing and the afflicted persons, and do all this not for any personal gain of yours but only to seek the pleasure of God, they are nothing short of `ibadah. Even your economic activities, the activities you undertake to earn your living and to feed your dependants, are `ibadah if you remain honest and truthful in them and observe the law of God. In short, all your activities and your entire life are `ibadah if they are in accordance with the law of God, and your heart is filled with His fear, and your ultimate objective in undertaking all theses activities is to seek the pleasure of God.
Thus, whenever you do good or avoid evil for fear of God, in whatever sphere of life and field of activity, you are discharging your Islamic obligations. This is the true significance of `ibadah, namely total submission to the pleasure of God; the molding into the patterns of Islam your entire life, leaving out not even the most insignificant part thereof. To help achieve this aim, a set of formal `ibadat (acts of worship) has been constituted, which serves as a course of training. These `ibadat are thus the pillars on which the edifice of Islam rests.
Salah (Prayer) is the most primary and the most important of these obligations. And what is salah? It is the prescribed daily Prayers which consist in repeating and refreshing five times a day the belief in which you repose your faith. You get up early in the morning, cleanse yourself and present yourself before your Lord for Prayer. The various poses that you assume during your Prayers are the very embodiment of the spirit of submission; the various recitals remind you of your commitments to your God. You seek His guidance and ask Him again and again to enable you to avoid His wrath and follow His chosen path. You read out from the Book of the Lord and express witness to the truth of the Prophet (peace be upon him) and also refresh your belief in the Day of Judgment and enliven in your memory the fact that you have to appear before your Lord and give an account of your entire life. This is how your day starts.
Then, after a few hours the muezzincalls you to Prayer, and you again submit to your God and renew your covenant with Him. You dissociate yourself from your worldly engagements for a few moments and seek audience with God. This once again brings to the fore of your mind your real role in life. After this rededication you revert to your occupations and again present yourself to the Lord after a few hours. This again acts as a reminder to you, and you once more refocus your attention on the stipulations of your faith. When the sun sets and the darkness of the night begins to shroud you, you again submit yourself to God in Prayer so that you may not forget your duties and obligations in the midst of the approaching shadows of the night. And then after a few hours you again appear before your Lord, and this is your last Prayer of the day. Thus before going to bed you once again renew your faith and prostrate before your God. And this is how you complete your day. The frequency and timings of the Prayers never let the object and mission of life be lost sight of in the maze of worldly activities.
It is but easy to understand how the daily Prayers strengthen the foundations of your faith, prepare you for the observance of a life of virtue and obedience to God, and refresh that belief from which spring courage, sincerity, purposefulness, purity of heart, advancement of the soul, and enrichment of morals.
Now see how this is achieved: You perform ablution in the way prescribed by the Prophet (peace be upon him). You also say your Prayers according to the instructions of the Prophet. Why do you do so? Simply because you believe in the prophethood of Muhammad (peace be upon him) and deem it your bounden duty to follow him ungrudgingly. Why do not you intentionally mis-recite the Qur’an? Isn’t it so because you regard the Book as the Word of God and deem it a sin to deviate from its letter? In the Prayers you recite many things quietly and if you do not recite them or make any deviation from them, there is no one to check you. But you never do so intentionally. Why? Because you believe that God is Ever Watchful and that He listens to all that you recite and is aware of things open and hidden.
What makes you say your Prayers at places where there is no one to ask you to offer them or even to see you offering them? Isn’t it so because of your belief that God is ever looking at you? What makes you leave your important business and other occupations and rush towards the mosque for Prayers? What makes you terminate your sweet sleep in the early hours of the morning, to go to the mosque in the heat of the noon, and to leave your evening entertainments for the sake of Prayers? Is it anything other than sense of duty—your realization that you must fulfill your responsibility to the Lord, come what may? And why are you afraid of any mistake in Prayer? Because your heart is filled with the fear of God and you know that you have to appear before Him on the Day of Judgment and give an account of your entire life.
Now look! Can there be a better course of moral and spiritual training than Prayer? It is this training which makes a man a perfect Muslim. It reminds him of his covenant with God, refreshes his faith in Him, and keeps the belief in the Day of Judgment alive and ever present before his mind’s eye. It makes him follow the Prophet and trains him in the observance of his duties.
This is indeed a strict training for conforming one’s practice to one’s ideals. Obviously if a man’s consciousness of his duties towards his Creator is so acute that he prizes it above all worldly gains and keeps refreshing it through Prayers, he would certainly not be inviting the displeasure of God hat he all along has striven to avoid. He will abide by the law of God in the entire gamut of life in the same way as he follows it in the five Prayers every day. This man can be relied upon in other fields of activity as well, for if the shadows of sin or deceit approach him, he will try to avoid them for fear of the Lord that would be ever present in his heart. And if even after such a vital training a man misbehaves himself in other fields of life and disobeys the law of God, it can only be because of some intrinsic depravity of his self.
Then again you must say your Prayers in congregation and especially so the Friday Prayer. This creates among the Muslims a bond of love and mutual understanding. This arouses in them the sense of their collective unity and fosters among them national fraternity. All of them say their Prayers in one congregation and this inculcates in them a deep feeling of brotherhood.
Prayers are also a symbol of equality, for the poor and the rich, the low and the high, the rulers and the ruled, the educated and the unlettered, the black and the white all stand in one row and prostrate before their Lord.
Prayers also inculcate in Muslims a strong sense of discipline and obedience to the elected leader. In short, Prayers train them in all those virtues that make possible the development of a rich individual and collective life.
These are a few of the myriad of benefits we can derive from the daily Prayers.
When we offer our salaat for getting reward from Allah, then why should it not be done in the musjid, where the reward earned is twenty-seven times more. Nobody will be so unwise as to forego a profit twenty-seven times greater with simply a little extra labour. But we are so indifferent about the profits promised for our religious practices! This can be due to nothing but our disregard for deen and the rewards of it. It is a pity that we apply ourselves so hard to acquiring the trifling gains in this material world; but are so unmindful of the gains in the Hereafter, which yield twenty-seven times more with a little extra effort. We often argue that for going to the musjid for Jamaat we have to close the shop and will thus lose business. These pretexts and others of the kind cannot stand in the way of those who have perfect faith in the Greatness of Allah, and in His word; and who realize the value of the blessings and reward in the Hereafter. It is in respect of such people that Allah says:
“Men, whom neither merchandise nor sale beguileth then from remembrance of Allah and constancy in salaat.” (XXIV; 3 7).
It is said of Saalim Haddaad (Rahmatullah alaih] (a trader and a great Soofi) that on hearing Azaan he would turn pale and grow restless. He would stand up immediately, leaving his shop open and recite these couplets:- >
1. “When Thy summoner stands up to summon, quickly I stand up. To respond to (the summons of) The Mighty Lord Who hath no peer.”
2. “I reply to the summons with complete submission and cheer, ‘Here am I, 0 Bountiful One.”
3. “My face grows pale with awe and fear, and occupation in Thee distracts me from all other occupations.”
4. “I swear by Thee, naught is dear to me save Thy remembrance. Nothing is more ravishing for me than Thy sweet name. “
5. “0, will th’ere be a time for us to be together? A lover is happy only when he is with his love.”
6. “He whose eyes have seen the light of Thy Beauty Can never be solaced. He must die yearning for Thee.”
It is said in a hadith: “People frequenting the musjid are its pegs (dwellers). Angels are their companioris and visit them when they are sick and help them when they are at their jobs.”
Refrence:
Book Name: Virtues Of Salaat.
Author Name: Shiekh ul Hadees Maulana Zikariya Sahab
1 . Prophet Mohammad (Peace be upon him) said: “Friday is the best of days. It was on this day that Hadrat Aadam alayhis salaam was created, it was on this day that he was granted entry into jannah, it was on this day that he was removed from jannah (which became the cause for man’s existence in this universe, and which is a great blessing), and the day of resurrection will also take place on this day. “ (Sahih Muslim)
2 . It is related from Imam Ahmad rahmatullahialayh that he said that in certain aspects the rank of the night of jumu’ah is even higher than Laylatul Qadr One of the reasons for this is that it was on this night that Rasulullah (Allah bless him & give him peace) appeared in the womb of his mother Rasulullah’s (Allah bless him & give him peace) appearance in this world was a cause of so much good and blessings both in this world and in the hereafter that they cannot be enumerated. (Ash’atulLama’aat)
3 . Rasulullah (Allah bless him & give him peace) said: “There is such an hour on Friday that if any Muslim makes dua in it, his dua will definitely be accepted. ” (Bukhari, Muslim) The ulama have differed in specifying that hour which has been mentioned in the Hadith . Shaykh Abdul Haq Muhaddith Dehlawi rahmatullahialayh has mentioned 40 different opinions in his book Sharh Sifrus Sa’aadah . However, from among all these opinions he has given preference to two opinions: (1) That time is from the commencement of the khutbah till the end of the salaat, (2) That time is towards the end of the day . A big group of ulama have given preference to this second opinion and there are many Ahadith which support this opinion . Shaykh Dehlawi rahmatullahialayh says that this narration is correct that Hadrat Fatimah radiallahuanha used to order her maid on Fridays to inform her when the day is about to end so that she could occupy herself in making zikr and duas. (Ash’atulLama’aat)
4 . Rasulullah (Allah bless him & give him peace) said: “Of all the days, Friday is the most virtuous. It is on this day that the trumpet will be blown. Send abundant durood upon me on Fridays because they are presented to me on that day. ” The Sahabah radiallahu anhum asked: “O Rasulullah! How will they be presented to you when even your bones will not be present after your death?” Rasulullah (Allah bless him & give him peace) replied: “Allah Ta’ala has made the earth haraam upon the prophets forever . “ (Abu Daud)
5 . Rasulullah (Allah bless him & give him peace) said: “The word “shaahid” refers to Friday . There is no day more virtuous than Friday. There is such an hour in this day that no Muslim will make dua in it except that his dua will be accepted. And he does not seek protection from anything except that Allah Ta’ala will grant him protection . ” (Tirmidhi) The word “shaahid” appears in Surah Burooj . Allah Ta’ala has taken an oath of that day. He says in the Quran:
“By the sky in which there are constellations .By the promised day (of judgement). By the day that witnesses (Friday), and the day that is witnessed (day of Arafah). “
6 . Rasulullah (Allah bless him & give him peace) said: “Friday is the “mother” of all days and the most virtuous in the sight of Allah Ta’ala. In the sight of Allah Ta’ala it has more greatness than Eid ul-Fitr and Eid ul-Ad’haa. “ (Ibn Majah)
7 . Rasulullah (Allah bless him & give him peace) said: “The Muslim who passes away on the night or during the day of Friday, Allah Ta’ala saves him from the punishment of the grave . “ (Tirmidhi)
8 . Once Hadrat Ibne Abbas radiallahu anhu recited the following verse: “This day, I have completed your Deen for you. ” A Jew was sitting near him. On hearing this verse being recited he remarked: “If this verse was revealed to us, we would have celebrated that day as a day of eid . ” Ibne Abbas radiallahu anhu replied: “This verse was revealed on two eids, i. e . on the day of jumu’ah and the day of arafah. ” In other words, what is the need for us to make that day into a day of eid when it was already a day of two eids?
9 . Rasulullah (Allah bless him & give him peace) used to say that the night of jumu’ah is a lustrous night, and the day of jumu’ah is a lustrous day. (Mishkaat)
10 . After qiyaamah, Allah Ta’ala will send those who deserve paradise into paradise, and those who deserve hell into hell .
12 . On one Friday, Rasulullah (Allah bless him & give him peace) said: “O Muslims! Allah Ta’ala has made this day a day of eid . So have a bath on this day, whoever has perfume should apply it, and use the miswaak. ” (Ibn Majah)
and Allah knows Best.
Maryam alayhe assalam (Virgin Mary)
Maryam (alayhe assalam) was deeply absorbed in her worship one day when she heard a voice, that of an angel Gabriel calling her.
“O Maryam! Allah (S.W.T.) has chosen you, purified you, and chosen you above the women of mankind and jinn. O Maryam! Submit yourself with obedience to your Lord, and prostrate yourself along with those who bow down.”
This was wondrous news for her, a glad tiding. She had been chosen from amongst the women of her time for a great event, and she would prepare for it by purifying her soul and devoting herself to worship Allah (S.W.T.) alone.
Maryam withdrew from her people to a private eastern room. She placed a screen between herself and others and began to pray and worship Allah (S.W.T.) Suddenly, a man appeared before her.
Startled, she said: “I seek refuge with the Most Gracious from you, if you do fear Allah (S.W.T.).”
He replied, “I am only a Messenger from your Lord, to announce to you a gift of a Holy son.” [It was angel Jibreel (Gabriel) addressing her!]
She said: “How shall I have a son, seeing that no man has touched me and I am not unchaste?” [What a great news and what an honor! But how, she wondered, could she have a child? After all, she had no husband and had been secluded in her mihraab-never touched by a man!]
He said: “So (it will be): Thy Lord saith, ‘That is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us’: It is a matter (So) decreed.” [But Allah (S.W.T.) creates what He wills, and with a word from Him, “Be” He says to it, and it is! angel Jibreel (Gabriel) removed her doubts, saying “Your Lord said, ‘That is easy for Me, and We wish to appoint him as a sign to mankind and a mercy from Us, and it is a matter already decreed.” Angel Jibreel (Gabriel) breathed into the sleeves of her garment, and thus Maryam conceived.
Nine months went by, People began to notice her advancing pregnancy. They were initially surprised, but then they started talking about her in irreverent manner. Her worries mounted until the day she felt the pain of childbirth. She left her mihraab and went to the trunk of a date-palm tree. Holding to the trunk, waiting for the miraculous birth of her baby, a flash of what might happen afterward crossed her mind. Feeling a pain even greater than her labor.
And the pains of childbirth drove her to the trunk of a palm tree: She cried (in her anguish): “Ah ! would I had died before this ! would that I had been a thing forgotten and out of sight !”
Then the voice came from below her. “Grieve not ! for thy Lord hath provided a rivulet beneath thee; “And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee, “So eat and drink and cool (thine) eye and if thou dost see any man, say; I have vowed a fast to Allah (S.W.T.) Most Gracious, and this day, will I enter into talk with any human being.'”
Having rested somewhat from the delivery, Maryam (Virgin Mary) swaddled her son in a piece of cloth and carried him in her arms to her people. Thinking the worst of her, they exclaimed,
“O Maryam (Mary) ! truly an amazing thing has thou brought ! O sister of Aaron ! thy father was not a man of evil, nor thy mother a woman unchaste !”
But Maryam spoke to no one as she was under a vow of silence. She pointed to the child, as if to say, “Talk to him!”
They were incredulous! How could they talk to a newborn baby? was she making fun of them? But behold the –the baby spoke! Defending her mother, He said:
” I am indeed a servant of Allah: He hath given me a Revelation and made me a Prophet; “And He hath made me blessed wheresoever I be, and has enjoined on me Prayer and Charity as long as I live :
“(He) hath made me kind to my mother, and not overbearing or miserable:
“So Peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)” !
Such (was) Prophet Esa (Jesus) PEACE BE UPON HIM the son of Maryam (Virgin Mary) : (it is) a statement of truth, about which they (vainly) dispute.
Such as the story of the birth of maryam’s son Prophet Esa (Jesus) P.B.U.H., a slave of Allah (S.W.T.) and a Prophet . His birth was a miracle for he had no father. But this miracle is no greater than the creation of Adam (alayhe assalaam) who had neither father nor mother but was created from clay.
“It befits not the Majesty of Allah (S.W.T.) that He should beget not a son. Glorified and Exalted be He above all that they associate with Him. When He decrees a thing, he only says to it “Be” and it is.
1) Kalma Tayyab: Laa ilaaha illal Lahoo Mohammadur Rasool Ullah
2) Kalma Shaadat: Ashahado An Laa ilaaha illal Laho Wahdahoo Laa Shareeka Lahoo Wa Ash Hado Anna Mohammadan Abdo Hoo Wa Rasoolohoo.
3) Kalma Tamjeed: Subhanallahe Wal Hamdulillahe Wa Laa ilaha illal Laho Wallahooakbar. Wala Haola Wala Quwwata illa billahil AliYil Azeem.
4) Kalma Tauheed: Laa ilaha illal Lahoo Wahdahoo Laa Shareekalahoo Lahul Mulko Walahul Hamdo Yuhee Wa Yumeeto Wa Hoa Haiy Yul La Yamooto Abadan Abada Zul Jalali Wal ikraam Beyadihil Khair. Wa hoa Ala Kulli Shai In Qadeer.
5) Kalma Astaghfar: Astaghfirullah Rabbi Min Kullay Zambin Aznabtuho Amadan Ao Khat An Sirran Ao Alaniatan Wa Atoobo ilaihe Minaz Zambil Lazee Aalamo Wa Minaz Zambil Lazee La Aalamo innaka Anta Allamul Ghuyoobi Wa Sattaarul Oyobi Wa Ghaffaruz Zunoobi Wala Haola Wala Quwwata illa billahil AliYil Azeem.
6) Kalma Radde Kufr: Allah Humma inni Aaoozubika Min An Oshrika Beka Shai Aown Wa Anaa Aalamo Behi Wa Astaghfiroka Lima laa Aalamo Behi Tubtu Anho Wa Tabarrato Minal Kufri Washshirki Wal Kizbi Wal Jheebati Wal Bidaati Wan Nameemati Wal Fawahishi Wal Bohtani Wal Maasi Kulliha Wa Aslamtoo Wa Aamantoo Wa Aqoolo Laa ilaaha illal Lahoo Mohammadur Rasool Ullah.
Why do Muslims Fast?
Most of us who are fighting the battle of the bulge have experimented with some form of fasting, like an all fruit fast, a water fast or a sugar-free fast, you name it.
But what many may find rather strange and intriguing is a whole nation of people; be it man or woman, old or young, rich or poor; going completely without food and drink from dawn to dusk for a whole month – Ramadan.
What is the significance of Ramadan beyond shortened work hours?
When one of you is fasting, he should abstain from indecent acts and unnecessary talk
Is it not a very harsh practice?
Is it merely a time when Muslims sleep and fast and hardly work all day; and eat, drink, enjoy and stay awake all night?
What really is the spirit of Ramadan?
Fasting Prescribed in All Religions
In English “fasting” means to abstain from food or from certain kinds of food voluntarily, as an observance of a holy day or as a token of grief, sorrow, or repentance.
This practice can be found in most of the major religions of the world. For example, in Hinduism, fasting in Sanskrit is called upavaasa. Devout Hindus observe fasting on special occasions as a mark of respect to their personal gods or as a part of their penance. Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food.
For Jews, the day Yom Kippur (“Day of Atonement”) is the last of the Ten Days of Repentance observed on the 10th of Tishri. It is forbidden on that day to eat, drink, wash, wear leather, or have sexual relations. In addition, prohibitions on labor similar to those on the Sabbath are in force. It should also be noted that Moses (peace be upon him) is recorded in the Torah to have fasted.
“And he was there with the Lord 40 days and 40 nights, he neither ate bread not drank water.” (Exodus 34:28)
For Catholics among Christians, Lent is the major season of fasting, imitative of the forty-day fast of Jesus (peace be upon him). In the fourth century it was observed as six weeks of fasting before Easter or before Holy Week. It was adjusted to forty days of actual fasting in most places in the seventh century. Jesus (peace be upon him) is recorded in the Gospels to have fasted like Moses.
“And he fasted 40 days and 40 nights, and afterward he was hungry.” (Matthew 4:2 & Luke 4:2)
It is in this context that God states in the Quran:
“O believers! Fasting has been prescribed for you as it was prescribed for those before you in order that you become more conscious of God.” (Al-Baqarah, 2:183)
Proper fasting should encompass all dimensions of human existence for it to have the divinely intended effect
Although in most religions, fasting is for expiation of sin or atonement for sin, in Islam it is primarily to bring one closer to God, as stated in the above-mentioned verse. Since, God-consciousness is the prerequisite for righteousness, great stress is placed on fasting in Islam. Thus, it is not surprising to find that when Prophet Muhammad, may the mercy and blessings of God be upon him, was asked:
“Which is the best deed?” He replied, “Fasting, for there is nothing equal to it.” (Al-Nasa’i)
There are as many levels of fasting as there are facets to being human. Proper fasting should encompass all dimensions of human existence for it to have the divinely intended effect. The following are some of the major levels of fasting:
The Levels of Fasting
This level of fasting requires that the basic rules for fasting be fulfilled, which are avoiding food, drink and sexual intercourse between dawn and sunset for 29 or 30 days each year. On this level, one is basically following the letter of the laws regarding fasting without particular consideration for the spirit of fasting. It is the entrance level which must be fulfilled for the fast to be Islamically correct, but the other levels must be added for the fast to have any real impact on the fasting person.
Fasting on this level alone will not benefit one spiritually, except from the perspective of submission to divine instructions, if one chooses to follow the ritual consciously and not merely according to tradition. Thus, by itself, the ritual level will not purify one of sin or atone for sin.
Fasting on the “physical” level causes the fasting person to experience the pangs of hunger and thirst when the prophetic (Sunnah) way of fasting is observed. Prophet Muhammad used to consume a very light meal before the dawn (suhoor) and moderate meal (iftaar) to break the fast at sunset, while scrupulously avoiding filling his stomach.
He is reported to have said:
“The worst container a human being can fill is his stomach. A few morsels of food to keep a person’s back straight are sufficient. However, if his desire overcomes him, then let him eat a third, drink a third and leave a third for breathing.”
(Ibn Majah)
The Prophet used to break his fast with a few fresh or dried dates and a glass of water just before beginning the sunset prayer. This level allows the fasting person to experience the pangs of hunger and thirst and thereby develops sympathy in him or her for those starving and dying of thirst in other parts of the world.
It has also been noted by medical experts that fasting improves the physical health in numerous ways
On the physical level, some chemicals in the brain that transmit messages and create feelings, called neurotransmitters, are affected by fasting. Fasting encourages the endorphin neurotransmitter system, related to the feeling of well being and euphoria, to produce more endorphins and, in fact, makes us “feel” better. This is similar to the effect of exercise (but without the physical work).
It has also been noted by medical experts that fasting improves the physical health in numerous ways. For example, during the fast the body uses up stored cholesterol (fat) that is often deposited in the blood system, as well as in other fatty areas of the body. Thus, it helps to keep the body firm and minimizes the danger of heart attacks.
The difference between the ritual level 1 and the physical level 2 is that a person doing only ritual fasting may eat large meals prior to beginning the fast and immediately upon ending the fast, and thus not feel any hunger or thirst throughout the whole month. However, like level one, if the fasting person does not incorporate the other levels of fasting, the fast will only be physically exhausting. The Prophet said:
“Perhaps a fasting person will gain nothing but hunger and thirst from fasting.” (Ibn Majah)
The sexual instinct and drives (libido) are harnessed on this level of fasting. In these times where the media continually plays on sexual desires to promote and sell products, the ability to control these powerful desires is a plus. Fasting physically reduces sexual desires and the fact that the fasting person has to avoid anything which could stimulate him psychologically helps to further lower the libido. Prophet Muhammad, may the mercy and blessings of God be upon him, said:
“O youths, whoever among you is able to marry let him do so, for it restrains the eyes and protects the private parts. He who is unable to marry should fast, because it is a shield.” (Al-Bukhari)
By restraining oneself from sexual acts which are permissible, the fasting person makes it easier for himself to restrain himself from forbidden sexual acts when he is not fasting.
Fasting on this level involves controlling the many negative emotions which simmer in the human mind and soul. For example, among the most destructive emotions is anger. Fasting helps to bring this emotion under control. Prophet Muhammad, said:
“When one of you is fasting, he should abstain from indecent acts and unnecessary talk, and if someone begins an obscene conversation or tries to pick an argument, he should simply tell him, ‘I am fasting.’” (Al-Bukhari)
Thus, on this level, whatever negative emotions challenge the fasting person must be avoided. One must abstain from lewd conversation and heated arguments. Even when one is in the right, it is better to let that right go and keep one’s emotional fast intact. Likewise, the negative emotion of jealousy is reduced, as every fasting person is reduced to the common denominator of abstinence; no one is externally superior to another in this regard.
The Psychological Level
This level helps the fasting person psychologically to control evil thoughts and trains him or her, to some degree, how to overcome stinginess and greed. The Prophet was reported to have said:
“Allah has no need for the hunger and the thirst of the person who does not restrain himself from telling lies and acting on them even while observing the fast.” (Al-Bukhari)
Fasting gives one the opportunity to overcome the many addictions which have become a major part of modern life
In this age of immediate gratification, when the things of the world are used to fulfill human needs and desires almost as soon as they have them the ability to delay gratification is an important skill. What is between immediate gratification and delayed gratification is patience. During the fast, the believers learn patience and the benefits of it.
From a psychological perspective, it is good to be somewhat detached from the things of the world. There is nothing wrong with enjoying a good and full life – in fact, one can and should expect that. However, it is important that we are able to detach ourselves from material things so that they do not become the most important part of our lives. Fasting gives one the opportunity to overcome the many addictions which have become a major part of modern life. Food, for many people, provides comfort and joy, and the ability to separate oneself from it gives the fasting people the psychological benefit of knowing that they do have some degree of control over what they do and what they do not do.
In order to establish this, the highest and most important level of fasting, the level of God-consciousness, Prophet Muhammad made the renewal of the intention for fasting a requirement before every day of fasting. He was reported to have said:
“Whoever does not intend to fast before Fajr (the dawn) will have no fast.” (Abu Dawud)
The daily renewal of intention helps to establish a spiritual foundation of sincerity essential for the spiritual cleansing effects of fasting to operate. Sincere fasting purifies and atones for sin, as the Prophet said:
“Whoever fasts Ramadan out of sincere faith and seeking his reward from God, his previous sins will be forgiven.”
He was also reported to have said,
“From one Ramadan to the next is atonement for the sins between them.”
Sincere fasting brings one closer to Allah and earns a special reward. The Prophet informed that there is a gate in paradise called Rayyan reserved for those who fast and he also said:
“When Ramadan comes, the gates of Paradise are open.” (Al-Bukhari)
Fasting is primarily between the person and God, as no one can be sure that any person is actually fasting. Because of this intimate aspect of fasting, Allah was quoted by the Prophet as saying:
“Every act of Adam’s descendants is for themselves, except fasting. It is meant for Me alone, and I alone will give the reward for it.” (Muslim)
When combined with the previous levels of fasting, this level transforms a person from within. It restores, revives and regenerates the fasting person’s spirituality and radically modifies his or her personality and character. These are the precious products of a heightened state of God-consciousness.
On the first day of the following month, after another new moon has been sighted, a special celebration is made, called Id al-Fitr. A quantity of staple food is donated to the poor (Zakat al-Fitr), everyone has bathed and put on their best, preferably new, clothes, and communal prayers are held in the early morning, followed by feasting and visiting relatives and friends.
There are other fast days throughout the year. Muslims are encouraged to fast six days in Shawwal, the month following Ramadan, Mondays and Thursdays, and the ninth and tenth, or tenth and eleventh of Muharram, the first month of the year. The tenth day, called Ashurah, is also a fast day for the Jews (Yom Kippur), and Allah commanded the Muslims to fast two days to distinguish themselves from the People of the Book.
While fasting per se is encouraged, constant fasting, as well as monasticism, celibacy, and otherwise retreating from the real world, are condemned in Islam. Fasting on the two festival days, Id al-Fitr and Id al-Adha, the feast of the Hajj, is strictly forbidden.
By: Bilal Philips
Source: The Religion of Islam – http://www.islamreligion.com/
O you who believe! Observing al-sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become al-muttaqoon (the pious).
(Qur’an al-Baqarah 2:183)
As the beautiful month of Ramadan approaches this year, there are several things Muslim women can do to prepare themselves spiritually and physically for the month-long period of fasting which is obligatory upon all able-bodied Muslims who have reached the age of maturity.
Giving some thought to the unique concerns that Muslim women face during this month can help us prepare for them and make the month a more successful one. This is especially true for new converts to Islam (because Ramadan is such a new experience) and for married women in general because of the extra responsibility they typically have to make sure that the iftar (the fast-breaking meal served at sunset each day) is ready on time for their families and any guests in addition to continuing to take care of the home, children and other obligations as usual. It is crucial, then, that women take the time to plan for their sleep, health and other concerns before the month even starts.
It is recommended for Muslims to eat a pre-dawn meal (called sahoor in Arabic) each day before the fast begins.
The Prophet, may the peace and blessings of Allah be upon him, is reported by Anas (may Allah be pleased with him) to have said,
“Eat a pre-dawn meal for there are blessings in it.” (Sahih Bukhari and Muslim)
Other traditions report the Prophet (peace be upon him) as saying,
“You should eat [the] pre-dawn meal for it is a blessed nourishment” (an-Nasa’i),
and
“The pre-dawn meal is blessed so do not neglect it even if you only take a sip of water. Verily, Allah and His angels pray for those who have pre-dawn meals.” (Ahmad)
The pre-dawn meal provides energy and other benefits to the fasting Muslim during the day so it makes good sense to plan on getting up early to have sahoor. Of course this is better accomplished if you also sleep early so try to think about how you will arrange your schedule once Ramadan begins. If you typically have trouble waking up for the fajr (dawn) prayer, a new schedule in Ramadan may be the motivation you need to change your habits for the better even after Ramadan has ended. Ramadan is a great opportunity that comes once a year to renew your relationship and commitment to Allah
If you are accustomed to drinking tea or coffee in the morning or during the day, be aware that caffeine withdrawal can cause severe headaches while you are fasting. Take some time before Ramadan to wean yourself from caffeine (perhaps gradually) and decide whether it will be necessary to have any caffeine during the non-fasting hours in Ramadan. It may seem like a funny thing to worry about compared to the greatness of this Holy Month but many Muslims have experienced the phenomena of caffeine withdrawal and know to prepare themselves ahead of time to ensure they do not get sick from it.
Women should also know the times that they are prohibited from fasting, such as when they are menstruating or bleeding after childbirth.
Pregnant and breastfeeding women have special permission not to fast during Ramadan if they feel that they or their babies will be harmed by it, but they are not prohibited from fasting if they feel they can handle it. This is something best discussed with a doctor and depends on each woman’s unique circumstances. However, it is very important that pregnant and breastfeeding women take care to eat properly during non-fasting hours if they choose to fast. It is also important that women do not feel any shame or guilt in breaking the fast if they feel they must; no one has the right to put pressure on the pregnant or breastfeeding woman to exceed her body’s limits. In fact this allowance not to fast should be considered a mercy from Allah and not a punishment.
‘The month of Ramadan is coming, the blessed month wherein Allah has made fasting binding on you. In it, the gates of Paradise are opened, and in it, the gates of Hell are locked, and the devils are enchained. In it is the beneficent night of a thousand months (i.e. Laylat ul-Qadr). Whoever denies goodness in it has indeed been deprived.’
Ma’la Ibn al-Fadhl said about the Salaf (the pious predecessors): “They used to call upon Allah for six months until Ramadan reached them, then they would call on Him the other six months that Allah may accept it from them.” And Yahya Ibn Abee Katheer said, “Their supplication used to be,
‘O Allah, keep me safe until Ramadan, and make Ramadan faultless for me, and secure it for me as an accepted (month of virtue).’”
The early generations of the Ummah used to make Du’a 6 months after Ramadan that Allah accept their deeds in Ramadan. And for the next 6 months, they would make du’a to Allah to grant them the blessing of being alive in the coming Ramadan.
Some of the many important lessons we learn from Ramadan are:
Fasting has been legislated in order that we may gain taqwa, as Allah – the Most High – said:
“O you who believe! Fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwa.” [Qur’an al-Baqarah 2:183]
The Prophet (peace and blessings be upon him) said: “Fasting is a shield with which the servant protects himself from the Fire.” (Hasan: Ahmad, authenticated by al-Albani in Saheeh ut-Targheeb)
So we should ask ourselves, after each day of fasting: Has this fasting made us more fearful and obedient to Allah? Has it aided us in distancing ourselves from sins and disobedience?
“Whosoever reaches the month of Ramadan and does not have his sins forgiven, and so enters the fire, then may Allah distance him.” (Ahmad and al-Bayhaqee)
What is meant by the month of Patience is the month of Ramadan …so fasting is called patience because it restrains the soul from eating drinking, conjugal relations and sexual desires.” (At-Tamheed of Al Haafidh ibn Abdul Barr)
The Prophet Muhammad (peace and blessings be upon him) said:
“O youths! Whoever amongst you is able to marry, then let him do so; for it restrains the eyes and protects the private parts. But whoever is unable, then let him fast, because it will be a shield for him.” (At-Tamheed of Al Haafidh ibn Abdul Barr)
So fasting is a means of learning self-restraint and patience. With patience we are able to strengthen our resolve to worship Allah alone, with sincerity, and also cope with life’s ups and downs. So – for example – with patience we are able to perform our Prayers calmly and correctly, without being hasty, and without merely pecking the ground several times!
With patience we are able to restrain our souls from greed and stinginess and thus give part of our surplus wealth in Zakaah (obligatory charity). With patience we are able to subdue the soul’s ill temperament, and thus endure the ordeal and hardships of Hajj, without losing tempers and behaving badly. Likewise, with patience we are able to stand firm and fight Jihad against the disbelievers, hypocrites and heretics – withstanding their constant onslaught, without wavering and buckling, without despairing or being complacent, and without becoming hasty and impatient at the first sings of hardship. Allah – the Most High – said:
“O Prophet, urge the Believers to fight … So if there are one hundred who are patient, they shall overcome two hundred; and if there be one thousand, they shall overcome two thousand, by the permission of Allah. And Allah is with the patient ones.” [Qur’an al-Anfaal 8:65-66].
Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled emotions, shouts and hollow slogans, speech that does not strengthen, but rather weakness, and actions that do not build, but rather destroy! So in this month, we should strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with patience – having certainty in the saying of our Messenger sallallahu `alayhi wa sallam: “And know that victory comes with patience, relief with affliction, and ease with hardship.” ( Saheeh: Ahmad, at-Tabaraanee in al-Kabeer, authenticated by al-Hilaalee in as-Sabrul Jameel)
Fasting is not merely abstaining from eating and drinking. Rather, it is also abstaining from ignorant and indecent speech. So if anyone abuses or behaves ignorantly with you, then say: I am fasting, I am fasting.” (Saheeh: Ibn Khuzaymah and al-Haakim, who authenticated it.
As Muslims from all around the world commence Ramadan we realise that we are part of a community our hearts and actions united in pursuing Allah’s pleasure. There are many ahadith mentioning the blessings of breaking the fast together and there is also much reward in feeding a fasting person. So let us unite in this month of Mercy.
So Ramadan – it is that light in the souls of the righteous and the truthful, and in the hearts of the devout and sincere it gives happiness; for it is the month of obedience, and in it there are beautiful reflections for us all. Indeed, it grants victory to the soul over the body and flesh and gives us a wonderful opportunity to straighten ourselves up with our Lord.
During this month of Sha’baan we should find out more about the traditions of the prophet Muhammad (peace be upon him) related to Ramadan and make a sincere effort to implement them this year. We should also try to purify our hearts and intentions before the commencement of Ramadan to make this fast successful for our families and ourselves. Insha’Allah
Ramadan is also an opportunity to renew relationships that may have been broken during the year and we should try and clear up any disputes or bad feelings with other Muslims so we may start this month a fresh.
So we ask Allah to grant us the ability to change ourselves for the better, during this blessed month, and not to be of those who are prevented from His Mercy and Forgiveness. Indeed He is the One who Hears and He is the One to Respond.
LET’S SEE THE TIPS HOW TO BE PREPARED FOR THE HOLLY MONTH OF RAMADAN?!!
A lot of us yearn to prepare for Ramadan, but we have no idea how to start. Below are a few tips to insha’Allah help prepare our minds and hearts for this upcoming Month of Mercy.
1. Making the Intention
Simple to do and has a powerful impact. Maybe you want to prepare for Ramadan, but between school, work, family, and any other activities, you just have no idea how to fit in ‘Preparing for Ramadan’ time. Instead of making ‘preparing for Ramadan’ something separate from your daily activities, MAKE your daily activities a means of preparation for Ramadan.
For example, perhaps your mom asked you to pick up your brother from school on the day you finally had time to read a few extra pages of Qur’an. Instead of feeling upset and feeling like you have lost a great preparation for Ramadan opportunity, make the intention that you are picking up your brother to please Allah subhanahu wa ta’ala and prepare for Ramadan by obeying your mother, helping your family members, building ties of kinship… and the list continues.
The point is that preparing for Ramadan does not have to be some magnificent, enormous, extra-special thing that needs to be done at a certain time of the day. Many of your daily actions can be turned into Ramadan preparation actions with a sincere intention, insha’Allah.
2. Do these easy-to-reap-reward actions:
Asking Allah to forgive your brothers and sisters. “Whoever seeks forgiveness for believing men and believing woman, Allah will write for him a good deed for each believing man and believing woman.” [at-Tabarani, classed as hasan by al-Albani]
It was narrated that Abu Hurayrah (r.a) said “The Messenger of Allah (sal Allahu alayhi wa sallam) said: ‘Whoever says subhanAllah wa bi hamdih (praise and glory be to Allah) 100 times, morning and evening, his sins will be erased even if they are like the foam on the sea.” Narrated by al-Bukhari, 6042; Muslim 2691
If a person says “SubhanAllah” (glory be to Allah) 100 times, a thousand good deeds are recorded for him and a thousand bad deeds are wiped away. Narrated by Muslim 2073
Remember Allah when you go shopping : “Whoever enters a market and says: ‘Laa ilaha illallah wahdahu la shareeka lah, lahul mulku wa lahul hamdu yuhyi wa yumeetu wa huwa hayyun laa yamoot, bi yadihil khair, wa huwa ‘ala kulli shayin qadeer’[there is nothing worthy of worship except Allah, alone without partner, to Him belongs dominion and praise, He causes life and death and He is the Living and does not die. In His Hand is all the good, and He is over all things competent]Allah will write for him/her a million good deeds and erase a million bad deeds and raise him a million levels.” [at-Tirmidhi, classed as hasan by al-Albani]
3. Up your worship
To help condition your heart for this blessed month, intensify your worship before Ramadan begins. Just a small, consistent amount is enough. The Prophet, sal Allahu alayhi wa sallam told us:
“The deeds most loved by Allah are those done regularly, even if they are small.”
For example, if I always pray 2 rakats of sunnah after ishaa, from this day until Ramadan begins- and even through Ramadan, let me make the intention that I will now pray 2 extra rakats of sunnah after ishaa. And every time I pray these extra 2 rakats, which are more than what I normally pray, let me remember that I am doing these with the intention of asking Allah to help me be prepared to strive and exert my utmost effort during Ramadan.
4. Make a duaa list today
This is THE MONTH to ask for EVERYTHING, both related to this life and the Next. Let us not wait until the last 10 nights to make special duaas, and then once Eid passes realize that we had completely forgotten about fifty other things we needed to make duaa for. Let us start making our lists now, and add to it as more things come our way. Insha’Allah this should help us remember to make constant duaa in this month where duaa is accepted, and help our hearts pour out to the One Who can make those duaas happen, subhanahu wa ta’ala.
5. Write out your objectives for Ramadan
Praying all of your fard prayers? Praying all of your sunnahs? Reading the entire Qur’an? Giving $1 charity a day? Making itikaaf in the masjid? Leaving one serious sin that you’ve been trying to get away from for some time now? Sincerely turning completely back to Allah?
Write out a list, put them somewhere you will see them, and make duaa for your success in fulfilling these objectives.
6. Make a plan!
Look at your objectives, and try to make a plan on how to actualize those objectives in this month.
For example, perhaps you are really struggling to pray your sunnah prayers. In this month, realize the enormity of the ajr of praying the sunnah prayers… think that perhaps these sunnahs will be the deeds that will be so heavy on your scale of good deeds when you are intense need of them- on yowm al qiyamah (day of judgement). Therefore, fight to keep doing them all throughout Ramadan. If you can’t pray your 2 rakats after dhur right away, make sure to do them as soon as you get a chance.
Thus, your plan might look something like this:
Objective: Pray all of my fard prayers.
Method: Envision myself on the day of judgment seeing the insha’Allah weight of praying my sunnah consistently during this month. Make sure to pray sunnah salah immediately after salah. If I cannot, do it as soon as the opportunity arises… don’t let myself put it off!
Another example is that of finishing the Qur’an [with Understanding]:
Objective: Finishing the entire Qur’an in this month.
Method: Read 4 pages of the Qur’an after every salah. Make sure you understand it. 5 prayers X 4 pages = 20 pages. 20 pages= about 1 juz. 1 juz X 30= the entire Qur’an.
——-
So many Muslims have passed away since last month. So many people have not made it to Ramadan this year. Last year was their very last Ramadan. Will you make it to this Ramadan? Will this be your last Ramadan?
Aim to strive in this Ramadan. With a very small amount of effort, such as just making a small intention, or adding a few extra acts of worship, we pray that Allah will help our hearts soften and honor us with making it easy to turn to Him and open up to Him.
May Allah make us of the successful in Ramadan, and make it easy for us to turn to Him completely and perpetually. Ameen.
[The Tips] Compiled by: Shadman Saquib
1. The Quran
Attitude of the giver of charity
Those who spend their wealth in the way of Allah and do not follow up their spending by stressing their benevolence and causing hurt, will find their reward secure with their Lord. They have no cause for fear and grief.
To speak a kind word and to forgive people’s faults is better than charity followed by hurt. Allah is All-Sufficient, All-Forbearing
Believers! Do not nullify your acts of charity by stressing your benevolence and causing hurt as does he who spends his wealth only to be seen by men and does not believe in Allah and the Last Day. The example of his spending is that of a rock with a thin coating of earth upon it: when a heavy rain smites it, the earth is washed away, leaving the rock bare; such people derive no gain from their acts of charity. Allah does not set the deniers of the Truth on the right way. (2:262 – 264)
The needy who do not do beg
Those needy ones who are wholly wrapped up in the cause of Allah, and who are hindered from moving about the earth in search of their livelihood especially deserve help. He who is unaware of their circumstances supposes them to be wealthy because of their dignified bearing, but you will know them by their countenance, although they do not go about begging of people with importunity. And whatever wealth you will spend on helping them, Allah will know of it. (2:273)
Economic exploitation
And do not become like the woman who, after having painstakingly spun her yarn, caused it to disintegrate into pieces. You resort to oaths as instruments of mutual deceit so that one people might take greater advantage than another although Allah puts you to the test through this. Surely on the Day of Resurrection He will make clear the truth concerning the matters over which you differed. (16:92)
Food and the needy
Have you seen him who belies the rewards and punishments of the Hereafter? He it is who drives away the orphan and does not urge giving away the food of the poor. (107:1 – 3)
Give to the near of kin his due, and also to the needy and the wayfarers. Do not squander your wealth wastefully; for those who squander wastefully are Satan’s brothers, and Satan is ever ungrateful to his Lord. (17:26 – 27)
Greed
Look, you are being called upon to expend in Allah’s Way, yet some of you are being niggardly, whereas the one who is niggardly is, in fact, being niggardly only to himself. Allah is Self-Sufficient: it is you who are the needy. If you turn away, Allah will replace you by another people, and they will not be like you. (47:38)
Moderation in giving
Do not keep your hand fastened to your neck nor outspread it, altogether widespread, for you will be left sitting rebuked, destitute. (17:29)
(In reference to the slaves of Allah) “who, when they spend, are neither extravagant nor miserly but keep the golden mean between the two (extremes) (25:67)
Righteousness
You shall not attain righteousness until you spend out of what you love (in the way of Allah). Allah knows whatever you spend. (3:92)
Sadaqa
(O Prophet!) Tell those of My servants who believe that they should establish Prayer and spend out of what We have provided them with, both secretly and openly, before there arrives the Day when there will be no bargaining, nor any mutual befriending. (14:31)
Stinginess
Allah does not love the arrogant and the boastful, who are niggardly and bid others to be niggardly and conceal the bounty which Allah has bestowed upon them. We have kept in readiness a humiliating chastisement for such deniers (of Allah’s bounty) (part of 4:36 and all of 4:37)
Zakat-what you owe from your money
The people who where given the Book before this did not divide into sects until after the clear statement (of the Right Way) had come to them, and the only Command they were given was to worship Allah, making their religion sincerely His, turning all their attention towards Him, and to establish the Salat and to pay the Zakat: for this alone is the most true and right religion. (98:4 – 5)
Establish Prayer and dispense the Purifying Alms (Zakat) and bow in worship with those who bow (2:43)
The believers, both men and women, are allies of one another. They enjoin good, forbid evil, establish Prayer, pay Zakah, and obey Allah and His Messenger. Surely Allah will show mercy to them. Allah is All-Mighty, All-Wise (9:71)
The alms (Zakat in this specific verseÕs case) are meant only for the poor and the needy and those who are in charge thereof, those whose hearts are to be reconciled; and to free those in bondage, and to help those burdened with debt, and for expenditure in the way of Allah and for the wayfarer. This is an obligation from Allah. Allah is All-Knowing, All-Wise. (9:60)
2. The Hadiths
Begging
Narrated Hakim bin Hizam that the Prophet Muhammad (peace and blessings be upon him) said: The upper hand is better than the lower hand (i.e. he who gives in charity is better than him who takes it). One should start giving first to his dependents. And the best object of charity is that which is given by a wealthy person (from the money which is left after his expenses). And whoever abstains from asking others for some financial help, Allah will give him and save him from asking others, Allah will make him self-sufficient. (Bukhari)
Abu Huraira related that the Prophet said: He who makes a habit of asking from others reaches out for a brand of Fire, so let him refrain or continue, as he desires. (Muslim)
Clothing
Ibn Abbas related that the Prophet said: Any Muslim who gives a Muslim a garment to wear will be in Allah’s safekeeping as long as a shred of it remains on him. (Ahmad, Tirmidhi)
Debt: Relieving the person in debt
Abu Qatadah related that the Prophet said: If anyone would like Allah to save him from the hardships of the Day of Resurrection, he should give more time to his debtor who is short of money, or remit his debt altogether. (Muslim)
Food and the needy
Safwan ibn Salim related that the Prophet said: Anyone who looks after and works for a widow and a poor person is like a warrior fighting for AllahÕs cause, or like a person who fasts during the day and prays all night. (Bukhari)
Anas related that the Prophet said: If any Muslim plants something or sows seed from which a man, a bird or an animal eats, it counts as a charity for him. (Bukhari, Muslim)
Relatives who are needy
Abu Huraira narrated that the Prophet said: The best charity is that which is practiced by a wealthy person. And start giving first to your dependents. (Bukhari)
Salman ibn Amer reported that the Prophet said: To give something to a poor man brings one reward, while giving the same to a needy relation brings two: one for charity and the other for respecting the family ties. (Ahmad, Ibn Majah, Nasai, Tirmidhi)
Stinginess
Jabir reported that the Prophet said: Avoid doing injustice to others, for on the Day of Judgment, it will turn into manifold darkness, and safeguard yourself against miserliness, for it ruined those who were before you. It incited them to murder and treating the unlawful as lawful. (Muslim)
Zakat-what you owe from your money
Abbas related that a man asked the Prophet, Tell me what should I do to be admitted to Paradise and he (the Prophet) answered: Worship Allah associating nothing with Him, observe Salat, pay Zakat and strengthen the ties of kinship. (Bukhari, Muslim)
Abu Huraira related that the Prophet said: When someone is made rich but he does not pay Zakat for his wealth, then on the Day of Judgment his money will be turned into a poisonous snake with two black spots on its head. It will coil around his neck and bite his cheeks and say: ‘I am your wealth, I am your treasure’. Then the Prophet recited verse 3:180 of the Quran. (Bukhari)
by Sound VIsion Staff writer
Respecting our differences,
by: Muhammad Alshareef
Imam Malik one day entered the Masjid (The Mosque) after Asr.
Imam Malik dutifully stood up once again and began praying the 2 rakas. The students sat stunned: What was going on? Had Imam Malik’s opinion changed?
After he had completed the salah, the students swarmed around and questioned his actions. Imam Malik said, “My opinion has not changed, nor have I gone back on what I taught you earlier. I merely feared that had I not prayed the 2 rakas as the young boy commanded, Allah may include me in the Ayah…
“And when it is said to them, ‘Bow (in prayer)’, they do not bow.” – Surrah- Al Mursalat [77:48].
Imam Ahmad held the opinion that eating camel meat nullifies ones Wudhu, an opinion that the majority of scholars differed from. Some students asked him, “If you find an Imam eating camel meat in front of you and – without first making Wudu – then leads the Salah, would you pray behind him?” Imam Ahmad replied, “Do you think I would not pray behind the likes of Imam Malik and Sa’eed ibn Al-Musayyab?”
Allah created humans with differences. It is the law of creation. Different tongues, different colors, different cultures…all that on the outside. On the inside, humans were created with many degrees of knowledge, intellect, and comprehension of concepts. This is all a sign of Allah’s all encompassing power to do whatever He wills:
“And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are signs for those who know.” [30:22]
Humans shall differ, that is not the issue. The issue is: How as a Muslim should one confront these differences of opinions and what should be our relationship with someone of a different opinion.
Allah ta’ala commanded us to call and advise people in this Deen of Al-Islam. Many Muslims set off on this mission blindfolded, not realizing that the map was there in the Qur’an also. In fact, in the very same verse where Allah commanded us to call and advise people in this Deen, Allah taught us how to do it. Read the following verse carefully:
“Invite (fi’l Amr – Allah is commanding) to the way of your Lord with wisdom and good instruction and argue with them in a way that is best! “
[Surrah An-Nahl 16:125].
There is no need to philosophize. No need to talk in the flower gardens. It is right there, plain and simple for anyone who would take heed.
There in that Ayah are the three ingredients to apply when we disagree with someone. The same Allah that taught us to debate the truth, taught us how to do it:
What does it mean to have Hikmah when differing with someone? The grandsons of Rasul Allah(saw) once set one of the most beautiful examples of Hikmah in advising others. Al-Hasan and Al-Husayn – in their young age – once saw a senior man performing Wudu incorrectly. Together they arranged a plan to teach the man without insulting him, advising him in a manner befitting of his age.
Together they went to the senior and announced, “My brother and I have differed over who amongst us performs Wudu the best. Would you mind being the judge to determine which one of us indeed performs Wudu more correctly.”
The man watched intently as the two grandsons of Rasul Allah performed Wudu in an explicit manner. After they had completed, he thanked them and said, “By Allah, I did not know how to perform Wudu before this. You have both taught me how to do it correctly.”
We must understand that there are two dimensions to Hikmah. Firstly, there is the Hikmah of knowledge – Hikmah Ilmiyyah. And secondly, there is the Hikmah of Action – Hikmah Amaliyyah.
Some people may have Hikmah of knowledge. But we see that when they try correcting others, advising them, they lack the Hikmah of Action. This causes many a common folk to reject the Hikmah of knowledge.
To illustrate this hikmah of knowledge without Hikmah of action, a brother once completed the Salah in a local Masjid and then proceeded to shake hands with the people on his right and left. The brother to his immediate right slapped his hand and snapped, “That is not part of the Sunnah!” The man replied most correctly, “Oh, is disrespect and insult part of the Sunnah?”
To show Hikmah when we differ requires the following:
One: If we differ, our intentions should be that we are differing in the sincere hope of coming away with the truth.
Our intentions should be sincere to Allah.
We should not differ just to release some hate or envy in our heart. We should not differ to embarrass someone like we may have been embarrassed.
Prophet Mohammd (PBUH) said, “Whoever learns knowledge – knowledge from that which should be sought for the sake of Allah – only to receive a commodity of the material world, he shall not find the fragrance of jannah on the day of resurrection.”
– An authentic hadith narrated by Abu Dawood in Kitab Al-Ilm.
Two: To have Hikmah when differing means we should rarely depart from an atmosphere of kindness and gentleness, we should seldom allow ourselves to become angry and raise our voices.
Fir’own (Pharaoh) was one of the evilest people that lived. Musa was one of the noblest.
Look at how Allah told Musa to advise Fir’own(Pharaoh)…
“Go, both of you, to Fir’own. Indeed, he has transgressed. And speak to him with gentle speech, perhaps he may remember or fear (Allah).”
A man once entered upon the Khalifah and chastised him for some policies he had taken. The Khalifah replied, “By Allah, Fir’own was more eviler than me. And by Allah, Musa was more pious than you.
Yet, Allah commanded him…’And speak to him with gentle speech, perhaps he may remember or fear (Allah).'”
Three: To have Hikmah when dealing with others is to be patient and clarify things before snapping to conclusions.
Imam Ahmad narrates with his chain of narrators leading to Ibn Abbas who said, “A man from Bani Saleem passed by a group of the Prophet’s companions. (At that time of war) The man said ‘as salamu alaykum’ to them. The companions concluded that he only said ‘as salamu alaykum’ to them as a deception to save himself from being caught.
They surrounded him and Malham ibn Juthaamah killed him. From that event Allah revealed the verse...
“O you who have believed, when you go forth (to fight) in the cause of Allah, investigate, and do not say to one who gives you (a greeting of peace), “You are not a believer,” Aspiring for the goods of worldly life; for with Allah are many acquisitions. You (yourselves) were like that before; then Allah conferred His favor (i.e. guidance) upon you, so investigate. Indeed, Allah is ever with what you do, acquainted.”
[- Surah AnNisa, 4:94]. From Tafseer Ibn Katheer.
Fourthly: Never trade in kind words for harshness, especially when dealing with other Muslims.
Look at the power of a sincere and polite word: Mus’ab ibn Umayr was the first of ambassador of Rasul Allah in Madinah. Before Rasul Allah had arrived in Madinah, Mus’ab taught ahl al-Madinah about Islam and they began to enter the Deen.
This enraged Sa’d ibn ‘Ubaadah, one of the chieftains of Madinah. He sheathed his sword and set off for the head of Mus’ab ibn ‘Umayr. When he confronted Mus’ab he threatened, “Stop this nonsense you speak or you shall find yourself dead!”
Mus’ab replied in the way that should be a lesson for us all. This man before him did not stop at rudeness and ignorance, he wanted to slit his throat.
Mus’ab said, “Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, we shall desist from this talk.” Sa’d sat down.
Mus’ab spoke about Allah and His messenger until the face of Sa’d ibn Ubaadah’s face shone like a full moon and he said, “What should a person do who wishes to enter into this Deen?” After Mus’ab had told him he said, “There is a man, if he accepts this Deen, there shall be no home in Madinah that will not become Muslim. Sa’d ibn Mu’aadh.”
When Sa’d ibn Mu’aadh heard what was happening, he was infuriated. He left his home to go and kill this man called Mus’ab ibn Umayr for the dissention he had caused. He entered upon Mus’ab and announced, “You shall desist of this religion you speak of or you shall find yourself dead!”
Mus’ab replied, “Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, I shall desist from this talk.” Sa’d sat.
Mus’ab spoke about Allah and His messenger until the face of Sa’d ibn Mu’aadh’s face shone like a full moon and he said, “What should a person do who wishes to enter into this Deen?”
Look at what a kind word did. Sa’d ibn Mu’aadh went home to his Madinan tribe that night and announced to them all, “Everything of yours is Haram upon me until you all enter into Islam.”
That night, every home in Madinah went to bed with Laa ilaaha illa Allah…all because of a kind word.
Mu’aawiyah ibn al-Hakam al-Salami. When he came to Madeenah from the desert, he did not know that it was forbidden to speak during the salaah. He relates: “Whilst I was praying behind the Messenger of Allaah (peace and blessings of Allaah be upon him), a man sneezed, so I said ‘Yarhamuk Allaah (may Allaah have mercy on you).’ The people glared at me, so I said, ‘May my mother lose me! What is wrong with you that you are looking at me?’ They began to slap their thighs with their hands, and when I saw that they were indicating that I should be quiet, I stopped talking (i.e., I nearly wanted to answer them back, but I controlled myself and kept quiet).
When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying – I have never seen a better teacher than him before or since – he did not scold me or hit me or put me to shame. He just said, ‘This prayer should contain nothing of the speech of men; it is only tasbeeh and takbeer and recitation of the Qur’aan.'”
(Saheeh Muslim, ‘Abd al-Baaqi edn., no. 537).
Islam showed us how to differ with one another. Some people think that we should never differ at all and all disagreements should be avoided. Nay, this is an incorrect assumption, for the Qur’an and Sunnah show clearly that when a mistake is made it should be corrected. Indeed helping others do what is right is a requirement of the Deen, sincere Naseeha.
We see when Prophet Mohammad (PBUH) turned away from AbdAllah ibn Umm Maktoom, the blind man, Allah corrected him in the Qur’an…
“(The Prophet) frowned and turned away, Because there came to him the blind man But what could tell you that perchance he might become pure (from sins)? Or that he might receive admonition, and that the admonition might profit him?”
[- surah Abasa, 1:4]
When Haatib ibn Abi Balta’ah (may Allaah be pleased with him) made the mistake of writing to the kuffaar of Quraysh and informing them of the direction in which the Prophet (peace and blessings of Allaah be upon him) was headed on a military campaign against them, Allaah revealed the words:
“O you who believe! Take not My enemies and your enemies as friends…” [- Surah Mumtahinah:1]
And so on. Thus we learn that when a mistake happens it should be corrected. However, the method of correction is what needs our attention.
Whenever Muslims argue, it is as if each party carries a banner of: ‘I must win and you must lose!’ Careful study of the Sunnah however shows us that this is not always the case with the way Rasul Allah acted. Consider the following examples:
“I lose and you win!”
A Bedouin came to Prophet Mohammad (PBUH) and told him, “Give me from what Allah gave you, not from the wealth of your mother nor from the wealth of your father.” The Sahaabah were furious at the man and step forward to discipline him for what he said. Prophet Mohammad (PBUH) commanded everyone to leave him.
Then by the hand, Rasul Allah took him home, opened his door and said, “Take what you wish and leave what you wish.” The man did so and after he completed, Rasul Allah asked him, “Have I honored you?” “Yes, by Allah,” said the Bedouin. “Ash hadu an laa ilaaha illa Allah, wa ashhadu anna Muhammadar Rasul Allah.” (Meaning he embraced Islam)
When the Sahabah heard of how the man changed, Rasul Allah taught them. “Verily the example of myself, you and this Bedouin is that of a man who had his camel run away. The townspeople tried capturing the camel for him by running and shouting after the camel, only driving it further away. The man would shout, ‘Leave me and my camel, I know my camel better.’ Then he took some grass in his hand, ruffled it in front of the camel, until it came willingly.
‘By Allah, had I left you to this Bedouin, you would have hit him, hurt him, he would have left without Islam and eventually have entered hellfire.”
“I win and you lose!”
A Muslim should not have an apologetic stance to everything he is confronted with. There are times when the truth must be said, when there is no room for flattery.
When the Makhzoomi women – a women from an affluent family – stole, people approached Rasul Allah to have her punishment canceled. Rasul Allah became very angry and stood on the pulpit and announced, “By Allah, had Fatima the daughter of Muhammad stole I would have cut her hand off.”
No room for flattery, the truth must be stood up for. It is here that the etiquette of disagreement that we talked earlier about should shine.
“I win and you win!”
There doesn’t always have to be a loser. We see in many cases that Rasul Allah gave a way out for the people he differed with.
When he sent the letter to Caesar, he said in it, “Become Muslim and you shall be safe, Allah shall give you your reward double!”
He did not say surrender or die! Nothing of the sort. Become Muslim and you shall win, rather your victory shall be double.
I shall end with this shining example of how to act with other Muslims from our role model, Abu Bakr:
Abu Bakr once disputed with another companion about a tree. During the dispute Abu Bakr said something that he rather would not have said. He did not curse, he did not attack someone’s honor, he did not poke a fault in anyone, all he said was something that may have hurt the other companion’s feelings.
Immediately, Abu Bakr – understanding the mistake – ordered him, “Say it back to me!” The companion said, “I shall not say it back.” “Say it back to me,” said Abu Bakr, “Or I shall complain to the Messenger of Allah.” The companion refused to say it back and went on his way.
Abu Bakr went to Rasul Allah and related what had happened and what he said. Rasul Allah called that companion and asked him, “Did Abu Bakr say so and so to you?” He said, “Yes.” He said, “What did you reply.” He said, “I did not reply it back to him.” Rasul Allah said, “Good, do not reply it back to him (do not hurt Abu Bakr). Rather say, ‘May Allah forgive you O Abu Bakr!'”
The Companion turned to Abu Bakr and said, “May Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!”
Abu Bakr turned and cried as he walked away.
Let us leave today with a resolve to revive this air Prophet Mohammad (PBUH) and his companions breathed, an air of mercy and love and brotherhood.
DEFINITION OF DUAA:
Requesting ALLAH”s personal attention by means of supplication and innovation for fulfillment of one”s personal needs directly from ALLAH himself. Therefore, the need to turn to ALLAH is in simple words, DUAA.
Allah Almighty says in the Qur’an
“When my servants ask you concerning me, (tell them) I am indeed close (to them). I listen to the prayer of every suppliant when he calls on me.” [2:186]
The place of duaa is so high to Allah, that the Prophet had said: “Nothing is more honourable to Allah the Most High than du`a.” [Sahih al-Jami` no.5268].
He also said: “The most excellent worship is du`a.” [Sahih Al-Jami` no. 1133];
and in order to warn those who are arogant, or careless in making duaa, the Prophet said: “The most incapable person is the one who does not make du`a, and the most miserly person is the one who does not give salaam.” [Sahih Al-Jami` no. 1055],
and further, said: “If one does not ask Allah, He will get angry with him.” [Sahih al-Jami` no.2414]
Allah is the Glorious and the Mighty, the answerer of every person in need and every person with a request. Indeed Allah is free of all wants, and He is answerable to non. We have no other god, but Him, whilst He has many servants other than us. Indeed Allah has revealed:
“O mankind! It is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of All Praise.” [Qur’an 35:15]
So to fulfill our needs and wants, we must call on Him. Making Du’a to Allah, is a recognition of our weakness and His greatness. The Prophet had said: “Ask Allah for everything, even the lace of your shoes. If Allah does not provide, it will never be available.” [Ibn al-Sunni, no. 349 – hasan. Supported by: at-Tirmidhi 4/298 and others.]
And let not there be anyone who says: “… my Lord won’t answer my prayer, because of this and that.. or because of so and so..”. No! Indeed Allah is the Most Generous King. Is there anyone who met a king, and praised and glorified him, and then asked, yet the request was not granted? So what about Allah, the King of the Heavens and the Earth – who has total control over your life, your wealth and your future. Why would He not grant you your request?
Indeed, our beloved Prophet had said: “Verily your Lord is the One modest and Generous, and when His servant raises his hands to Him in supplication, He is diffident (in some wordings, shy or hesitant) from returning them empty.”
[Ahmad, Abu Dawud and at-Tirmidhi – Hasan]
MEANING OF ACCEPTANCE:
Ubaadah Ibne Saamit Radhiallhhu anhu has reported that Messenger of Allah sallalahu alayhi wasallam said, ” WHENEVER A MUSLIM MAKES DUAA TO ALLAH, HE ACCEPTS HIS DUAA, OR AVERTS ANY SIMILAR KIND OF TROUBLE FROM HIM.” Upon this the companions of Prophet of Allah sallallahu alayhi wasallam said, “Then we shall supplicate most frequently”.
Thereupon the Messenger of ALLAH (P.B.U.H) said: “ALLAH IS THE BESTOWER OF THINGS IN ABUNDANCE.”
DUAA FOR OTHERS:
When a Muslim prays for others in their absence, the angel says,” The same be for you too!” The duaa of a Muslim for others is responded to, as long as he makes duaa for goodness and blessings.
CLOSENESS TO ALLAH:
A servant becomes nearest to his Lord when he is in Prostration, So increase duaa in prostration i.e. in Sajda.
TIME OF ACCEPTANCE:
A duaa made during the mid night and after the conclusion of the compulsory Salaat (farz Namaaz), (Fardh Prayer), Before Iftar of RadamanFast, And After Adhan (Calling for prayer).
DUAA NOT TO ASK FOR:
Do not invoke curses on yourself, your children or your possessions,lest you should happen to do it at a time which may coincide with the time of acceptance of duaa, thus duaa might be granted.”
DUAS
1> O ALLAH!
GRANT US GOODNESS IN THIS WORLD AND GOODNESS IN THE WORLD HEREAFTER AND SAVE US FROM THE FIRE OF JAHANNAM.
Reported by: Abu Daw’ud and Tirmidhi
Source: Tirmidhi in article by, Abdul Malik Mujahid
It was narrated that Faddalah ibn ‘Ubayd said:
The Prophet (peace and blessings of Allah be upon him) heard a man making dua after his prayer, but he did not send blessings upon the Prophet (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) said: “This man is in a hurry.” Then he called him and said to him or to someone else: “When any one of you has finished praying (and makes dua), let him start by praising Allah, then let him send blessings upon the Prophet (peace and blessings of Allah be upon him), then after that let him ask for whatever he wants.” Al-Albani said: it is a saheeh hadeeth.
(Source: Saheeh Sunan al-Tirmidhi, 2765)
It is very important that you NOT just rely on others to make a Du’a for you. You must ALWAYS ask Allah for yourself and ask Him directly when praying and at other times prescribed in the Sunnah.
The wise Muslim should realise that his lifespan is limited and that he will not live on earth for ever; he is going to meet his Lord, Who will ask him about his youth and how he spent it, and about his life and what he did. So let the wise one look at the early generations of this ummah and its scholars, and think about how they thought about time and their lifespan.
The one who cannot control himself on Facebook and similar sites should refrain from joining them. Joining them is permissible for the one who acts in accordance with the shar‘i guidelines by controlling himself and not following his whims and desires, and who joins them so that he can benefit himself and others others.
By (the Token of) Time (through the ages), Verily Man is in loss, Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy. The Noble Qur’an (103:1-3)
Ibn Abbas (Radiallahu Anhu) narrated that Prophet Mohammad (PBUH) said:
“There are two blessings which many people lose: (They are) health and free time for doing good.” (Sahih Bukhari 8/421)
Do something great today. If you REALLY wanted to, today, you could save a life!
If you REALLY wanted to, today, you could ease the burden of an entire village.
If you REALLY wanted to, today, you could be someone’s real life hero.
You have the means to REALLY make a difference. Don’t just think about doing something good or just talk about it… just do it!
There is nothing stopping you.
You have the ability & you have the power, now just use it! Don’t go to sleep tonight before you’ve done something great today!
“Avoid cruelty and injustice…and guard yourselves against miserliness, for this has ruined nations who lived before you.” Riyadh-us-Salaheen, Hadith 203.
Quran Translation of Surah Al-Maun (Alms Giving)
1. Have you seen him who denies the Recompense?
2. That is he who repulses the orphan (harshly),
3. And urges not the feeding of AlMiskeen (the poor),
4. So woe unto those performers of Salat (prayers) (hypocrites),
5. Who delay their Salat (prayer) from their stated fixed times,
6. Those who do good deeds only to be seen (of men),
7. And refuse Al-Maoon (small kindnesses e.g. salt, sugar, water, etc.).
Please my dear brothers ans sister help Orphans, help poor and needy as Prophet Mohammad (PBUH); said helping poor & needy is better than praying 1 month in his Masjid (Masjid e Nabwi) we all know how much reward it is to pray in Medina.
ISLAM is all about helping others…..
Islam is an all-embracing way of life. It extends over the entire spectrum of life, showing us how to conduct all human activities in a sound and wholesome manner. It does not allow a hierarchy of priests or intermediaries between Allaah and human beings, no farfetched abstractions and no complicated rites and rituals.
Everybody can readily understand the Quran and follow in the footsteps of the Prophet , to the best of his or her ability, assured by Allaah that He will accept the deeds that each soul has the ability to offer (what means): “On no soul does Allaah place a burden greater than it can bear.”
[Quran 2:286]
When we read the Quran or the Prophetic traditions, we find instructions regarding all aspects of life: political, social, economic, material, ethical, national and international. These instructions provide us with all the details needed to perform a certain act.
The Prophetic traditions go as far as showing us all the steps we need to follow, even the etiquette of using the bathroom: supplications to be said upon entering it and leaving it, how to clean ourselves properly and so on.
To summarize, Islam governs a Muslim’s life in all its aspects. This is the reason why it is not only a religion but also a way of life.
Islam does not recognize any kind of separation between religion and life. It openly rejects the Western saying: “Render unto Caesar what is Caesar’s, and unto God what is God’s”; for everything should be dedicated to God alone and a Muslim is required to submit himself completely to the Will of Allaah in all his affairs (what means): “Say: ‘Truly, my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds. No partner has He: this am I commanded, and I am the first of those who submit to His Will.’” [Quran 6:162]
Islam does not believe in wishful thinking. It clearly states that righteous conduct must be followed by belief in Allaah. The Quran says (what means): “For those who believe and work deeds of righteousness is a reward that will never (fail).”
[Quran 41:8]
And (what means):“Those who believe and work righteousness, joy is for them and a blissful place of (final) return.”
[Quran 13:29]
Islam, as the revealed Religion from Allaah, is comprehensive and perfect. Its Divine Book, the Quran, is the most comprehensive book available to mankind for guidance ¾ nothing has been omitted from it.
In order to guide mankind to the Right Religion, Allaah has completed His Divine Favor upon us by making Islam the Perfect Religion. The last message that Allaah has sent to His Messenger, Prophet Muhammad for our Divine Guidance is the perfection of Islam.
As we mentioned above, when we read the Quran or the Prophetic traditions, we find instructions regarding all aspects of life. The following are some Quranic verses and Ahaadeeth (traditions), which reflect the comprehensiveness of Islamic economic, social, religious and cultural values.
Allaah Says (what means): “O you who believe! Stand out firmly for Allaah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: and fear Allaah. For Allaah is well-acquainted with all that you do.” [Quran 5:8]
Hakim bin Hizam narrated that Allaah’s Messenger said: “The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities (of the goods), then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost.” [Al-Bukhaari]
Weighing/ Measuring of Goods for Business
Allaah Says (what means): “Give full measure when you measure, and weigh with an even
(i.e., honest) balance. That is the best (way) and best in result.” [Quran 17:35]
Prohibition of Bribery
Allaah Says (what means): “And do not consume one another’s wealth unjustly or send it (in bribery) to the rulers in order that (they might aid) you (to) consume a portion of the wealth of the people in sin, while you know (it is unlawful).” [Quran 2:188]
‘Abdullaah bin ‘Amr bin al-’Aas narrated that he heard Allaah’s Messenger saying: “Fornication will not appear among any people without their being punished by famine, and bribery will not appear among any people without their being punished by terror.” [At-Tirmithi]
Avoidance of Hoarding and Monopoly
The Prophet, sallallallaahu ‘alayhi wa sallam said: “Do not withhold your money by counting it (i.e. hoarding it), (for if you did so), Allaah would also withhold His blessings from you.” [Al-Bukhaari]
Paying Salaries/Wages of Employees/Laborers on Time
The Prophet (Peace be upon him) said: “Allaah says: ‘I will be against three persons on the Day of Resurrection: 1. One who makes a covenant in My Name, but he proves treacherous; 2. One who sells a free person (as a slave) and eats the price; and 3. One who employs a laborer and gets the full work done by him but does not pay him his wages.’” [Al-Bukhaari]
Allaah’s Messenger said: “When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to Hell-fire.” It was said: “O Allaah’s Messenger! It is all right for the murderer but what about the murdered? Allaah’s Messenger, sallallaahu ‘alayhi wasallam replied: “He surely had the intention to kill his companion.’” [Al-Bukhaari]
Peace and Reconciliation
Allaah Says (what means): “The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allaah; for Allaah loves not those who do wrong.” [Quran 42:40]
Respect and Kindness to Women
Allaah Says (what means): “O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness, that you may take away part of the dower you have given them, except where they have been guilty of open lewdness. On the contrary live with them on a footing of kindness and equity if you take a disliking to them it may be that you dislike a thing, and Allaah brings about through it a great deal of good.” [Quran 4:19]
Kindness to the Family, Parents, Relatives, Orphans, the Poor, the Needy and the Weak
Allaah Says (what means): “…Treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and give zakaah (poor due)…” [Quran 2:83]
Respect to Non-Muslims (People of the Book, Who believe in God)
Allaah Says (what means): “And dispute not with the People of the Book, except in the best way; unless it be with those of them who do wrong but say: ‘We believe in the Revelation which has come down to us and in that which came down to you; our God and your God is One; and it is to Him we submit (in Islam).’” [Quran 29:46]Women Rights in Islam – (1) Mothers’ Rights
Islam has greatly emphasized the topic of affectionate, caring, devoting and respecting the parents, the mother and the father. In our babyhood and childhood, we essentially required the defense, feel affection, development and cultivation from our parents. On the other hand, when our parents become old, they need us to look after them and take care of them.
For more than 1400 years ago, the Prophet Muhammad said:” The paradise is under the feet of the mothers”.
“Your Lord has decreed that you shall not worship (anyone) but Allah and that you be kind and good to the parents. If either or both of them reach old age while they are with you, say not to them a word of contempt, (so much as) ‘Ugh’ nor chide them, nor repel them, but address them in terms of honor and generous words. And, out of kindness and mercy, lower for them ‘the wings of humility’ out of mercy; and pray; and say ‘O my Lord! Bestow on them thy Mercy even as they cherished me in childhood. ” (Surah 17:23-24).
This means not saying anything that may contain the slightest hint of irritation. [The word ‘uff’ (like ‘Ugh’) in the verse, translated here as ‘a word of disrespect’] comes from the word ‘aff’, which is similar to the word ‘taff’; both words refer to the dirt that collects under fingernails, and [in Arabic] when one is annoyed and fed up with something, one says ‘uff!’ to it.
Mother’ Rights is three times than father’!
Nevertheless, out of the two parents, the mother has been given superior preference as far as compassion and sympathy is concerned.
This story illustrates that:
A man came to the Prophet Muhammad and asked:
The man:” To whom should I be kind?”
The Prophet replied, “Your mother.”
The man asked, “Then to whom?”
The Prophet said, “Your mother.”
The man asked, “Then to whom?”
The Prophet replied, “Your mother.”
Then the man asked the fourth time that, “Then to whom?”
The Prophet replied, “Your father.”
This give you an idea about that the right of mother upon the children is three times more than the rights of father as far as kindness, compassion and sympathy are concerned.
The indispensable mother,
Listen to Imam Ali Ben Hussein, the great-grandson of the Prophet, who said:
“Coming to the rights of relatives, it is the right of your mother that you:
– Should appreciate that she carried you (in her uterus) as nobody carries anybody,
– And fed you the fruits of her heart which nobody feeds anybody,
-and protected you (during pregnancy) with her ears, hands, legs, hair, limbs, with her whole being, gladly, cheerfully and carefully; suffering patiently all the fears, pains, difficulties and sorrowfulness (of pregnancy), till the hand of Allah separate you from her and brought you into this world.”
-”Then she was most happy feeding you, even if she herself had no clothes; giving you milk and water; not caring for her own thirst; keeping you in the shade, even if she had to suffer from the heat of the sun; giving you every comfort with her own hardship; lulling you to sleep while keeping herself awake.”
“And remember that
Her uterus was your home,
And her lap your refuge,
And her breast your feeder,
And her whole existence your protection;
It was she, not you, who was braving the heat and cold of this world for your safety.”
“Therefore, you must remain thankful, grateful and indebted to her accordingly”
What a piece of art that should be taught and educated to all the kids in schools!
You will be asked about womb
O mankind! Reverence your Guardian-Lord, who created you from a single Person, created, of like nature, his mate, and from them twain scattered (like seeds) countless men and women; fear Allah, through Whom ye demand your mutual (rights), and (reverence) the wombs (the uterus that bore you): for Allah ever watches over you. (Surah 4:1)
This means that you are going to be asked about what you have done to the uterus which gave you the life (i.e. your mother)
What if the mother is non believer or agnostic?
Allah says: “And Allah have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to ME and to your parents, – unto Me is the final destination. But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to ME will be your return, and I shall tell you what you used to do.” (Surah 31:14-15)
Allah has obligated the good treatment of parents that are agnostic. Giving them respect and kindness, in spite of the heinous sin which they are telling their child to commit, which is the crime of associating something in worship with Allah. What then do you think is the case with Muslim parents, especially if they are righteous?
By Allah, their rights are among the most important and most certain rights, and fulfilling these rights in a proper manner is one of the most difficult and most important duties. The one who is guided to do this is truly guided, and the one who is not helped to do this is truly deprived.
Be devoted to your parents
Allah has commanded us to treat our parents well and He has linked this to the command to worship Him and the prohibition of associating anything in worship with Him. The rights of the mother in this regard have been emphasized more than those of the father.
“And remember We took a Covenant from the Children of Israel (to this effect): worship none but Allah; treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; And practice regular charity. Then did ye turn back, except a few among you, and ye backslide (even now).” (Surah 2:83].
This means treating them with respect and kindness, and lowering the wing of humility to them, not answering them harshly or glaring at them, not raising one’s voice to them, but being as humble towards them as a slave towards his master.
You have to be patient with your mother and put up with the harsh treatment on her part, which at times maybe upsetting to you. By treating her with respect and dealing with her kindly, you will earn her good pleasure and love. Try to avoid things that will provoke her and make her angry, even if they are in your interests, without causing harm to yourself.
The mother’s rights over her child
The mother has rights throughout her life and also when she died
The mother has many major rights over her child. These rights are innumerable, but we may conclude her the following:
(1) Love and respect, as much as possible, because she is the most deserving of people of her son’s good companionship.
(2) Taking care of her and looking after her affairs if she needs that; this is a debt that rests on the child’s shoulders. Did she not take care of him when he was a child and stay up with him at night and bear it all with patience?
“We have enjoined on man kindness to his parents: in pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says: “O my Lord! Grant me that I may be grateful for Thy favor which Thou hast bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam.” (Surah 46:15)
(3) Not offending her or saying or doing anything that they dislike.
If Allah has forbidden us even to say “uff” [paraphrased as “a word of disrespect” in the translation of the meaning of the verse] to our parents, then how about someone who hits them?!
(4) Spending on her if she is in need and does not have a husband who can spend on her or if her husband is poor; for the righteous, spending on one’s mother and feeding her is more precious than feeding their own children.
(5) Obeying her when she tells you to do something good. But if she tells you to do something bad, such as shirk, then there should be no obedience to any created being if it involves disobedience to the Creator.
However, still the mother has rights after her death
(1) After one’s mother dies, it is essential to fulfill any vows that she had made, and to give charity and perform good things on her behalf.
(2) After she dies, it is also mandatory to honor her by maintaining ties with those whom she used to keep in touch with, such as her relatives and friends.
And herein is the golden saying about the mother’ rights in few words,
The mother is your way to the heaven
For more than 1400 years ago, the Prophet Muhammad said:” The paradise is under the feet of the mothers”.
These are the mothers’ rights in Islam.
Excellence of Good Hopes
Allah, the Exalted, says:
“(And the man who believed said:) `… and my affair I leave it to Allah. Verily, Allah is the All-Seer of (His) slaves.’ So Allah saved him from the evils that they plotted (against him)”. (40:44,45)
440. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah says: `I am just as My slave thinks of Me when he remembers Me.’ By Allah! Allah is more pleased with the repentance of His slave than one of you who unexpectedly finds in the desert his lost camel. `He who comes closer to Me one span, I come closer to him a cubit; and he who comes closer to Me a cubit, I come closer to him a fathom; and if he comes to Me walking, I come to him running”.
[Al-Bukhari and Muslim].
Commentary: This Hadith highlights the merits of expecting good treatment of Allah. But this has to be backed by good actions, in the same way as one can hope for good results after ploughing and sowing seeds. It is obvious that one who accomplishes good deeds will expect good consequences, and one who does evil deeds will expect evil consequences. Allah will treat people according to their expectation that are founded on their actions, and the reward will match their deeds.
441. Jabir bin `Abdullah (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying three days before his death: “Let none of you die unless he has good expectations from Allah”. [Muslim].
Commentary: This Hadith also tells us that one should always perform good deeds because no one knows the time of his death. At the time of death one must entertain hope for Allah’s Pardon and Mercy which cannot be possible without good actions. Thus, this Hadith conveys the same meanings of the following Ayah:
“And die not except in a state of Islam (as Muslims)”. (3:102).
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Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah, the Exalted, has said: `O son of adam, I forgive you as long as you pray to Me and hope for My forgiveness, whatever sins you have committed. O son of ‘Adam, I do not care if your sins reach the height of the heaven, then you ask for my forgiveness, I would forgive you. O son of ‘Adam, if you come to Me with an earth load of sins, and meet Me associating nothing to Me, I would match it with an earthload of forgiveness.”’
[At-Tirmidhi].
Commentary:
1. What it really means is that if sins of a Muslim, committed in ignorance and carelessness, become so numerous that in stacks touch the heights of skies, he should not lose hope in Allah’s Mercy. If he repents wholeheartedly for his sins, makes penitence for them and begs Allah’s forgiveness, he will certainly find Allah’s Mercy open for him.
2. Shirk (polytheism) is an absolutely unpardonable sin. All other sins, how many and how grave they may be, can be forgiven by Allah. He will pardon them if He likes and send the sinful persons straight to Jannah, or keep them for a while in Hell and then shift them to Jannah. In any case, the punishment of Hell will not be eternal for them, as it is for the Mushriks (polytheist).
Allah, the Exalted, says:
“Say: O `Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful”. (39:53)
“And never do We requit in such a way except those who are ungrateful (disbelievers)”. (34:17)
‘(Say:) `Truly, it has been revealed to us that the torment will be for him who denies (believes not in the Oneness of Allah, and in His Messengers), and turns away (from the truth and obedience of Allah)”. (20:48)
“And My Mercy embraces all things”. (7:156)
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Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, “When Allah created the creatures, He wrote in the Book, which is with Him over His Throne: `Verily, My Mercy prevailed over My Wrath”
[Al-Bukhari and Muslim].
Another narration is: Messenger of Allah (PBUH) said, “(Allah wrote) `My Mercy dominated My Wrath”.
Still another narration is: Messenger of Allah (PBUH) said, “(Allah wrote) `My Mercy surpasses My Wrath”.
Commentary: Imam Al-Khattabi states that here the word “Kitab” (translated here as `Book’) means the decision of Almighty Allah which He has already made, an instance of which is the following Verse of the Noble Qur’an:
“Allah has decreed: `Verily, it is I and My Messengers who shall be the victorious”. (58:21).
In this Ayah the Arabic word “Kataba” is used in the sense of “Qada’ (decided);” or the word “Kataba” signifies “Lauh Mahfooz” on which He has recorded everything. Almighty Allah is on the ‘Arsh’ (the Throne of Allah) and this Book is with Him. (Fath Al-Bari, Kitab At-Tauhid, Bab: Wa kana Arshuhu `alal-Ma’.)
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Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah has divided mercy into one hundred parts; and He retained with Him ninety-nine parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it”.
[Al-Bukhari and Muslim]
Another narration is: Messenger of Allah (PBUH) said, “Allah has one hundred mercies, out of which He has sent down only one for jinn, mankind, animals and insects, through which they love one another and have compassion for one another; and through it, wild animals care for their young. Allah has retained ninety-nine mercies to deal kindly with His slaves on the Day of Resurrection.”
[Al-Bukhari and Muslim].
Another narration in Muslim is reported: by Salman Al-Farisi: Messenger of Allah (PBUH) said, “Allah has hundred mercies, out of which one mercy is used by his creation for mutual love and affection. Ninety-nine mercies are kept for the Day of Resurrection.”
Another narration is: Messenger of Allah (PBUH) said, “Allah created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His Mercy”. (That is He will use all the hundred units of mercy for his slaves on that Day).
Commentary:
1. We learn from this Hadith that kind and compassionate treatment is liked by Allah and is in fact His Blessing and Benevolence. This is the reason He has given a part of it to His creatures, and a person who is so hard-hearted, that he is not even aware of it has a defect which is extremely displeasing to Allah. Moreover, it is a sign that such a person is deprived of Divine blessing and mercy.
2. On the Day of Resurrection, Almighty Allah will bestow upon the believers hundred mercies. This news has great hopes and joy for His slaves.
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. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “If a believer had full knowledge of the chastisement of Allah, none would covet His Jannah; and were an infidel to know the Mercy Allah has, none would despair of His Jannah”.
[Muslim].
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5. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Jannah is nearer to you than your shoelace, and so is the (Hell) Fire”.[Al-Bukhari].
Commentary: Jannah is close to him who adopts the path of righteousness and he can easily attain it. Its opposite case is also equally true. He is close to Hell who takes the path of evil. Thus, this Hadith has an inducement for virtue and warning against evil.
Islam; The Religion of Peace 
