Monthly Archives: July 2012
Asalaamu alaikum waramathullahi wabarakathu dear Sisters & Brothers !
I’m A Sunni Muslim Alhmdulilah and I follow the Qur’an & our Beloved Prophet Muhammad (PBUH)’s sunnah.
★ STOP CATEGORIZING ISLAM AND STOP TRYING TO DIVIDE ISLAM. WE ARE ALL MUSLIMS. MUSLIMS ARE ALL BROTHERS, SISTERS AND WE ARE ALL ONE UMMAH.
“Those who annoy ALLAH and His Messenger shall be cursed by ALLAH in this world and in the Hereafter. ALLAH has prepared for them a humiliating punishment”.
Wake up Muslims!! We are ONE Ummah, and we worship ONE GOD. It doesn’t matter if your father is from China or if you mother is from Jamaica, we are one body, one entity, ONE Ummah! Allah the Almighty says:
“Verily, this community of yours is a single community, and I am your Lord and Cherisher: therefore serve Me (and no other)”
This is a divine law “IF YOU ARE UNITED, YOU WILL BECOME POWERFUL”
Make a promise today; “I won’t live for myself anymore. I belong to this Ummah and I will live for it!” , In Sha Allah
This is a true story of a Niqabi sister in France After picking groceries in the supermarket, the Niqabi sister stood in the line to pay. After few minutes, her turn came up at the checkout counter. The checkout girl who was non Hijabi Arab Muslim girl started to scan the items of the Niqabi sister one buy one and then she looked at her with arrogance and said:”we have in France many problems,…… … your Niqab is one of them!! We, immigrants, are here for trade and not to show our Deen or history! If you want to practice your Deen and wear Niqab then go back to your Arab country and do whatever you want!!” The Niqabi sister stopped putting her grocery in the bag and took off her Niqab… The checkout girl was in total shock! The Niqabi girl who was blond with blue eyes told her: “I am a French girl, not an Arab immigrant! This is my country and THIS IS MY ISLAM!! You born Muslims sold your Deen and we bought it from you.
All praise to Allah (swt) ♥
The Noble Messenger of Allah (peace be upon him) has said,”Almighty Allah says, ‘I treat my servant according to his expectations from Me, and I am with him when he remembers me. If he remembers Me in his heart, I remember him in My heart…. if he walks towards Me, I run unto him.” (Hadith-Qudsi)
Make this Ramadhaan the month of “Change”..Are You Ready for it???
“Change” is the vogue today. “Change” is being chanted by the Presidents to rally up public support; “Change” is being demanded by the masses suffering due to skyrocketing fuel and commodity prices; “Change”, a drastic one indeed, is what we are witnessing with awe in the global weather patterns.
For Muslims, Ramadhaan is the prime time for change. This month dramatically alters our routines and schedules. From tight sleep schedules, to hunger for extended hours, to reduction in consumption of junk foods, to a technology diet; to withdrawal from caffeine addiction, to lengthy standing in Taraweeh prayers at night, to extensive listening to the Quran. What a change indeed!
Beyond Routines and Rituals:
The real change, however, Ramadhaan demands of us is the internal change – a change that positively transforms our lifestyle, character, attitudes, conversations, and habits. Allah has described this change in the month of Ramadhaan as follows: “O you who believe, fasting has been ordained on you as it was decreed upon those before you so that you may adopt Taqwa” (2:183 [ Translation of the Holy Quran 2:183].
If our change is limited to outer physical practices only, we become slaves to Ramadhaan, instead of being servants to Ar-Rahman (Allah, the Merciful).
Prophet Muhammad has warned us about those who don’t fast from bad behaviour:
“Allah has no interest in any person’s abstention from eating and drinking, if that person does not give up lying and dishonest actions” (Sahih al-Bukhari)
Every Ramadhaan we make resolutions and tell ourselves: “This Ramadhaan will be different. I’m going to change my ______ habit.” “I will give up ………”, “I will take my practice of Islam to the next level”. But how many of us are really able to follow through? Plenty of good intentions, many amazing wishes, but sadly enough, life goes on as usual the morning of Eid.
Ask yourself, how is my fasting benefitting my spiritual connection with Allah? How is my extensive worship in Ramadhaan helping me discipline my tongue (taste and speech), eyes, ears, and habits?
Are you ready to take that first step to transform your bad habits into good ones?
Few things are more demanding than eliminating bad habits, since they are part of our daily routines and personality. It takes days of patience and practice to break old habits.
However, the good news is, Ramadhaan offers a perfect and natural environment for moral training. Interestingly, researches from “positive psychology” (scientific study of successful people) have repeatedly shown it takes between 30 to 40 days to kick a bad habit and develop a new one.
In addition to the physical discipline during the month of Ramadhaan, the increased spiritual exercise and connection with Allah, can transform your habits for life.
Try these proven techniques for a successful positive change in your habits during Ramadhaan and beyond!
1. Acknowledge and Identify your bad habits: First step is to admit you need to change. If you are in a state of denial, you won’t recognize that you have a bad habit to change.
2. Pick a habit for this month: Prioritize your bad habits and focus on one for this month. If you are committed to changing at least one habit, you will see remarkable results, Allah-willing.
3. Realize that it’s in us to change: Don’t believe the old saying, “You can’t teach an old dog new tricks.” You can break a bad habit if you really want to. No one else can change your habits, if you don’t want to.
4. Remember, Allah loves those who commit mistakes and repent: The Noble Messenger of Allah (peace be upon him) said:
“By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them.” (Hadith -Sahih Muslim)
5. Intention & Plan to change: “If you fail to plan, you plan to fail.” A healthy process of change in character requires a gradual pace, which entails planning. Develop concrete milestones to measure your progress.
6. Replace a bad habit with a good one: Completely eliminating a habit is more challenging than replacing it with a more productive habit. Moreover, it’s crucial to replace the lost natural needs, such as the need to socialize and to be entertained with something healthy.
For instance, it’s easier to replace your addiction to TV with a physical workout or reading the Qur’aan or a good Islamic book etc. Interestingly, Prophet Muhammad (peace be upon him), the greatest ‘psychologist’ of humanity, illustrated this principle in these words:
“Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.” (Hadith-At-Tirmidhi).
7. Change your Environment: Resist the negative peer pressure by finding a better company of friends. Collective action to change is very powerful. Prophet Muhammad (peace be upon him) explained this peer pressure effect with the analogy:
“A good friend and a bad friend are like a perfume-seller and a blacksmith: The perfume-seller might give you some perfume as a gift, or you might buy some from him, or at least you might smell its fragrance. As for the blacksmith, he might singe your clothes, and at the very least you will breathe in the fumes of the furnace.” (Hadith-Sahih al-Bukhari & Muslim)
8. Exercise: Spiritual exercise is important for lasting change. You may not realize that by exerting your yourself in spiritual exercises like the reading of Qur’an and Hadith, fasting, giving charity, Zikr(remembering Allah),Spending time in the Path of Allah etc helps in eliminating a number of bad habits. Through the spiritual light of doing noble deeds, evil ones will gradually be eradicated from your life. Allah says : “Indeed, Salah restrains from Shameful and unjust deeds” (Quran:29:45). A person complained to the Prophet Muhammad (peace be upon him) about someone who read salaah and also committed theft .The Prophet Muhammad (peace be upon him) said “His salaat will very soon wean him off that sin.’ This shows that the evil habits can be got rid of by adhering to good practises. The doing of good deeds such as remembering Allah cleanses the heart. A clean heart encourages a person to do good deeds and refrains one from evil habits!
Moreover, exercising your will power (struggle to fight temptations) for this month helps you kick all kinds of bad habits and form new good ones. Willpower is like a muscle; the more you exercise it, the more you strengthen it.
9. Think of yourself as a changed, different, new person. This simple psychological shift in your thinking about your own image can do wonders. Tell yourself, “I can’t continue this ill-behaviour. I am better than that. I am stronger. I am wiser.”
10. Reward success: The most fundamental law in all of psychology is the “law of effect.” It simply states that actions followed by rewards are strengthened and likely to recur. Unfortunately, studies show that people rarely use this technique when trying to change personal habits.
Setting up formal or informal rewards for success greatly increases your chances of transforming bad habits into good ones, and is far more effective than punishing yourself for bad habits or setbacks. As Muslims we should also remember that the ultimate reward is Allah’s Pleasure and Paradise in the Hereafter.
11. Get help: Tell someone about your effort to change if it helps. He or she may keep you on track and may offer some good advice. Read books that will encourage you to do virtues actions. Join the various (amaal) programs in your local Musjid. Ladies should endeavour to join their local Taalimi Halqas. There are good and sincere people who are ready to assist. We are not an island- We are an Ummah!
12. Boost your spiritual immune system: By fasting,doing good actions,Itikaaf(seclusion), spending time in the Musjid with the pious friends of Allah or going in the Path of Allah will boost your Imaan which will provide you with internal strength to overcome temptations to reverting to old bad habits.
13. Remind yourself of Death and Hereafter often: “Remember often the terminator (or destroyer) of all the pleasures(i.e. death),” the Messenger of Allah (peace be upon him)once stated. (Hadith-At-Tirmidhi.)
14. Resolve to continue on and follow up:Giving up bad habits or learning good habits requires regular maintenance and determination. It is a long, ongoing process, also known as “Tazkiyyah” in Islamic terminology. It’s more difficult than the first few steps of change. (“How many times have I dieted, for example, only to gain the weight back?”). So ensure that you follow up. Link yourself to a good Allah-fearing Islamic Scholar, make a habit of spending time in the Path of Allah and constantly engage in noble and charitable work.
How do you ensure not to return to your bad habit you are trying to change? Some people donate money to a good cause every time they return to sinning or a bad habit. This reminds them of the ‘cost’ of going back to old bad habits. Others try physically demanding acts to deter them from reverting to old ways. For example that if you do___ act than you will keep three fast or pay so much sadaqah(charity) etc
16. Ask Allah for Help (Dua): MOST IMPORTANT!-Make Asking for Allah’s Help an integral part of the overall change process. Ask for Allah’s Help before, during and after every attempt at kicking a bad habit. Do so sincerely, even begging and crying, like a child does when he or she really wants something. Allah is Ever-Willing to Help and to Respond to our needs, but it is us who must take the first step towards Him. Allah will NEVER disappoint us! Allah Ta’ala says “ Ask me, and I will answer your call…” (Translation of the Holy Quran 40:60)
“And whosoever is conscious of Allah and keeps his duty to Him, He (Allah) will make a way for him to get out (from) every (difficulty), and He will provide him from (sources) he could never imagine.” (Translation of the Holy Quran 65:2-3)
So surely you Can do it!!!…Just Trust and Pray to Allah and make that great change this Ramadhaan!
By The E Islam Team
There are many Sunnahs of fasting, including the following:
1 – It is Sunnah if someone insults you to respond in a better manner and say, “I am fasting,” because of the report narrated by al-Bukhaari and Muslim from Abu Hurayrah (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Fasting is a paradise so there should be no obscene or offensive talk or behaviour. If a person fights him or insults him, let him say, ‘I am fasting,’ twice. By the One in Whose hand is my soul, the smell coming from the mouth of the fasting person is better before Allaah then the fragrance of musk. [Allaah says:] ‘He gives up his food, drink and desire for My sake. Fasting is for Me and I will reward for it, and a good deed receives the reward of ten like it.’” Al-Bukhaari, no. 1894; Muslim, 1151.
2 – It is Sunnah for the fasting person to eat suhoor, because it was proven in al-Saheehayn that Anas ibn Maalik (may Allaah be pleased with him) said: The Prophet the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Eat suhoor for in suhoor there is blessing.” (Narrated by al-Bukhaari, 1923; Muslim, 1059).
3 – It is Sunnah to delay suhoor because of the report narrated by al-Bukhaari from Anas from Zayd ibn Thaabit (may Allaah be pleased with him) who said: “We ate suhoor with the Messenger of Allaah (peace and blessings of Allaah be upon him), then he got up to pray.” I said: “How much time was there between the adhaan and suhoor?” He said: “The time it takes to recite fifty verses.” (Narrated by al-Bukhaari, 1921).
4 – It is Sunnah to hasten to break the fast because the Prophet (peace and blessings of Allaah be upon him) said: “The people will continue to be fine so long as they hasten to break the fast.” (Narrated by al-Bukhaari, 1957; Muslim, 1098).
5 – It is Sunnah to break the fast with fresh dates; if none are available then with dry dates; if none are available then with water – because of the hadeeth of Anas (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to break his fast with fresh dates before praying; if there were no (fresh dates) then with dry dates, and if there were no (dried dates) then he would take a few sips of water.
(Nararted by Abu Dawood, no. 2356; al-Tirmidhi, 696; classed as hasan in al-Irwa’, 4/45)
6 – It is Sunnah when breaking the fast to say what is narrated in the hadeeth, which is to say Bismillaah. This is obligatory according to the correct view because the Prophet (peace and blessings of Allaah be upon him) enjoined that. The words “Allaahumma laka sumtu wa ‘ala rizqika aftartu, Allaahumma taqabbal minni, innaka antaal-samee’ al-‘aleem (O Allaah, for You I have fasted and with Your provision I have broken my fast, O Allaah accept (this fast) from me for You are the All-Hearing, All-Knowing) are da’eef (weak), as stated by Ibn al-Qayyim (Zaad al-Ma’aad, 2/51). There is also another report: “Dhahaba al-‘zama’ wa abtallat al-‘urooq wa thabata al-ajr in sha Allaah (the thirst is gone, the veins have been moistened and the reward is assured, if Allaah wills).” (Narrated by Abu Dawood, 2357; al-Bayhaqi, 4/239; classed as hasan in al-Irwa’, 4/39).
There are ahaadeeth which speak of the virtue of the du’aa’ of the fasting person, such as the following:
(i) It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Three prayers are not rejected: the prayer of a father, the prayer of a fasting person, and the prayer of a traveler.” Narrated by al-Bayhaqi, 3/345; classed as saheeh by al-Albaani in al-Saheeh 1797.
(ii) It was narrated from Abu Umaamah in a marfoo’ report: “Every time the fast is broken Allaah has people whom He ransoms.” Narrated by Ahmad, 21698; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1/491.
(iii) It was narrated from Abu Sa’eed al-Khudri in a marfoo’ report: “Allaah ransoms people every day and night – i.e., in Ramadaan – and every day and night the Muslim has a prayer that is answered.” Narrated by al-Bazzaar; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1/491.
::✦:: Easy Deeds with TREMENDOUS Rewards ::✦::
Increase your recitation and understanding of the Glorious Qur’an as each letter that you read/recite/understand will bring you tremendous reward along with peace & success in both worlds!
“Whoever reads a letter from the Book of Allaah, he will have a reward, and this reward will be multiplied by ten. I am not saying that ‘Alif, Laam, Meem’ (a combination of letters frequently mentioned in the Holy Quran) is a letter, rather I am saying that ‘Alif’ is a letter, ‘Laam’ is a letter and ‘Meem’ is a letter.”
[Sunan At-Tirmithee #2910; Al-Albaanee authenticated it in Saheeh Sunan At-Tirmithee (3/164)]
Ƹ̵̡Ӝ̵̨̄Ʒ♥●•٠·˙CONTROL YOUR NAFS (The Ego): ·٠•●♥ Ƹ̵̡Ӝ̵̨̄Ʒ
✿ UNNECESSARILY BREAKING FAST:– Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: If anyone breaks his fast one day in Ramadan without a concession granted to him by Allah, a perpetual fast will not
atone for it.(Abu-Dawud : Book 13 : Hadith 2390)
✿ LEAVING PRAYERS:– The Ramadaan fast, and indeed any righteous deed, is not accepted if you do not pray. That is because not praying constitutes kufr as the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr there stands his giving up prayer.” (Narrated by Muslim, 82).
✿ TELLING LIES:- Narrated Abu Huraira: The Prophet said, “whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his (fasting) leaving his food and drink.” (Sahih BUkhari, Book #73, Hadith #83)
✿ BACK BITING\GOSSIPING:- “O you who believe! Avoid much suspicion, in deeds some suspicions are sins. And spy not neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah, verily, Allah is the one who accepts repentance, Most Merciful” (Al-Hujuraat 49: 12).
✿ WATCHING UNISLAMIC TV PROGRAMS:- Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It may be that the fasting person gets nothing from his fast apart from hunger, and it may be that the one who prays qiyaam at night may get nothing from his qiyaam but a sleepless night.” Ibn Maajah (1690)
✿ ABUSE:- The Prophet (peace and blessings of Allaah be upon him) said: “If any one of you is fasting, let him not utter obscenities or act in an ignorant manner, and if anyone insults him or wants to fight him, let him say, I am fasting.” Narrated by al-Bukhaari, 1894; Muslim 1151.
This Ramadan let us try to keep a strong tab on our habit of backbiting. Let us train ourselves to avoid this grave sin which has become a part of every gathering and group. backbiting, lying, arguing, shouting, foul language, porn, hanging out with males, modernization, disrespecting parents, shouting at elders, treating youngsters rudely, immodesty etc……
`•.¸.•❤•.The worst part is SHAITAAN has trained us so well to be a slave to these evils that we have stopped even considering these sins as evil. ♥¸.•❤
Have you noticed that each year, Ramadan goes by faster and faster? Personally, I can remember details of Ramadan 11 years ago better in some ways than of Ramadan last year. It’s frightening.
By planning for Ramadan before it arrives, you put your mind in “Ramadan mode”. If you plan, you will mentally prepare for it, and it will force you to see it as the special month it is outside of your regular routine the rest of the year.
■ Reason 2: To adjust your schedule
By planning in advance, you can adjust your work, sleep and meal schedules in such a way as to make time for Suhoor, Iftar, etc. That means, for instance, that if you normally go to bed at midnight, in Ramadan you would sleep earlier in order to get up early for Suhoor. Or if you usually study late, you can instead sleep earlier and start studying after Suhoor in the early morning hours. Planning in advance allows you the luxury to make time for the change in schedule that Ramadan brings.
■ Reason 3: You can plan Ramadan family time
Is dinner time usually an individual affair in your home, as opposed to a time the whole family eats together? Are Friday evenings the time every family member goes off to his/her own social activities? Planning in advance can change this at least in Ramadan. Calling a family meeting about a month in advance, explaining the importance of Ramadan, its implications for the family and the need to eat Iftar together when possible as well as to attend Tarawih prayers, for example, will allow all family members to adjust their work and school schedules accordingly. That will, Insha Allah, make Ramadan a blessing not just to every person in the family, but to the family as a whole.
■ Reason 4: To make the menu
While Ramadan may mean extra Ibadah to some of the brothers, it usually means extra cooking for most of the sisters. Ramadan’s blessings are for men and women. Making a Ramadan menu for Iftar and meals, and working out when you want to invite relatives, neighbors and friends for Iftar will give sisters the opportunity to catch Tarawih and various other advantageous Ibadat instead of spending Ramadan’s 29 or 30 days stuck in the kitchen. (And by the way, brothers, helping out with cooking or cleaning was a practice of the Prophet, peace and blessings be upon him-maybe this is a way you can increase your Sawab [rewards] this month).
■ Reason 5 : You can plan an Iftar at your home
You may have eaten fantastic Iftars at friends’ homes last year. This year, open your doors. There is blessing in feeding a fasting person other than yourself and your family. Planning in advance gives you the luxury of calling friends over the month before and setting a date, so you can “grab” them before others get an opportunity to.
■ Reason 6: To make a travel schedule
Do you know a fellow Muslim in your neighborhood who wants to get to the mosque for Tarawih every night but doesn’t have a car? Or do you look at your work schedule and realize you have to work overtime near the end of Ramdan, so your family will miss out on Tarawih at the mosque the last ten nights of Ramadan? Planning in advance helps you work out your daily or weekly travel schedule to attend Tarawih prayers at the mosque, or even a trip for Iftar at a friend’s place who may life farther away. It also helps ease the burden of transportation in winter. Maybe you can start a car pool? Since you have the time before Ramadan begins, you can work this out with neighbors and friends.
■ Reason 7: To do good at high Sawab times
Being generous is definitely an Islamic merit, but being generous in Ramadan is even more highly rewarded. Match Ibadat with specific times that carry more reward. Prepare to do Itifkaf, increase asking Allah for forgiveness in the last ten nights of Ramadan. Plan to give increased Sadaqa this month. Plan to visit that relative you may have not seen for months, if not years. Thinking about and arranging to do these things and finding other ways of gaining the pleasure of Allah in Ramadan will Insha Allah help you benefit more from it.
■ Reason 8: You can squeeze in Eid shopping
Planning in advance helps you think about all of those things you wanted to do in time for the end of Ramadan or Eid last year but couldn’t. Maybe you wanted to go Eid shopping for gifts for family and friends in the last week of Ramadan but were too busy with the last ten nights of Ramadan. No problem. This year, you decide to go in the third week of Ramadan instead.
■ Reason 9: You can plan Dawa activities during Ramadan
Some Muslims have gone to soup kitchens and made meals during Ramadan, while they were fasting. Not only will, Insha Allah, they be rewarded, but this is a great Dawa opportunity to explain what Ramadan and Islam are about. Planning in advance for such an activity gives you the time to call up a soup kitchen in your area, explain what you want to do, and get your act together. You can also plan school Dawa activities in Ramadan by planning in advance, by meeting with the principal or teacher beforehand, preparing a presentation, etc.
Many of us have been counting the days remaining up to the holy month of Ramadan. Five days, four, three, two and the next thing you know here it is. For a believer the name of this month “Ramadan” gives the thought of joy, rewards and a feeling of Allah’s mercy. Truly, this is a season that should be awaited for. Anticipations and emotions for this month are not sufficient. This holy month requires action and activity. It is about altering our timetables and schedules, it demands us to train ourselves to attain Taqwa (fear of Allah or devotion to Him) which in turn, is the element to carry us successfully through the ongoing journey towards the hereafter (akhirah).
But let us ask ourselves have we really prepared for this month? Are we ready to dedicate more time for our spiritual revival ?
What are the rewards of good deeds in the month of Ramadan? The reward of every Fardh (compulsory) act is multiplied seventy times while every Nafl (optional) act earns the reward of one Fardh out of Ramadan. (Ibn Khuzaymah). It is important to understand the latter aspect in its proper perspective. Tahajjud (Nafl Salah in the last third of the night) is an extremely great ibadah (worship). Great virtues have been narrated for this Salah. However, a lifetime of tahajjud cannot equal one Fardh of Fajr Salah! Yet in the month of Ramadan Almighty Allah grants us the reward of a Fardh action for every Nafl performed.
The fish in the sea seek forgiveness for those fasting until they break their fast . Allah decorates His Jannah (Paradise) every day and then says, “The time is near when My pious servants shall cast aside the great trials and come to me.” (Musnad Ahmed)
When Ramadan arrives, the gates of Paradise are flung open, the doors of the Hellfire are closed and the Shayateen are imprisoned. (Bukhari)
All good deeds are for the one who renders them, but fasting. Fasting is exclusively for me (Allah). (Bukhari)
The odour of the mouth of a fasting person is sweeter to Allah than the fragrance of musk.(Bukhari)
Fasting is a shield, as long as the fasting person does not tear it up (by disobedience) (Nasaee).
Not a single prayer made by a fasting person at the time of breaking the fast is rejected. (Ibn Majah)
The Nights of Ramadan:
Laylatul Qadr (The Night of Power):
Whoever stands in prayer and worship in the night of power with Iman and with sincere hope of gaining reward , all his previous sins are forgiven. ( Muslim)
Look for the night of power among the odd numbered nights of the last ten days of Ramadan. (Mishkat)
The Prophet (p.b.u.h.) observed I’etikaf for ten days every year in the month of Ramadan. In the year he passed away he observed it for twenty days. (Bukhari)
The Last Night Of Ramadan:
On the last night of Ramadan the fasting Muslims are forgiven. (Musnad Ahmed)
It can be well comprehended from the above that during this month of Ramadan, Almighty Allah makes it easy for us to acquire His blessings, mercy and forgiveness. There can be no better time to attain this than this blessed month. All that is required on our part is to create in our hearts the desire, ambition, devotion, zeal, eagerness and that we exert increased efforts to acquire the pleasure of Almighty Allah.
While one should engage to the maximum in good deeds, the purpose of Ramadan must be kept foremost in mind, which is to acquire Taqwa. Thus together with the maximum amount of righteous actions one must totally refrain from all sins. We should ensure that no act of disobedience is committed. This abstinence in itself is a worship. One month of strictly conducting oneself in this manner will Insha-Allah have the effect of enabling one to live the next eleven months in a similar manner in the complete obedience of Allah. Thus, can we afford to waste this time? Can we still have time for “loafing?” Is it possible for a person who values Ramadan to spend hours eating? or loitering around after taraweeh feasts and gatherings?, or have time for any other idle pursuits? Can we afford to spend valuable time glued to the airwaves listening to the opinions and views of one and all, whereas that time could have been used to at least recite the Holy Quran or send Durood upon our beloved Prophet (p.b.u.h.)? And entertainment? How can it be possible? The last thing that any Muslim who values Ramadan should be bothered about is, who somewhere in the world is whacking a little red ball all over a field or who is kicking a ball between two posts! Let alone comedy or other shows!
Let us really make this Ramadan a profitable one that brings change in our life. We leave you with a quotation of the honorable Mufti Zubair Bayat:
All the “T’s” of Ramadan must be kept in mind so that when Ramadan comes, “everything is to the T!”. These “T’s” are: Tilawah, Tahajjud, Taraweeh, Tasbeehat, Tadharru’ (fervent Dua), Tatawwu’ (Nafl Ibadah), Tasahhur (eating Sehri/Suhoor), Taubah (repentance), Tawadhu (humility) and Tafakkur (contemplation). May Almighty Allah make this Ramadan a turning point in the life of the long-suffering Ummah. Aameen.
Jami’yyatul Ulama Canada
Islam Denounces Terrorism
Those who make mischief in the earth, theirs is the curse.- [The Qur’an, Surah ar-R’ad 25]
Religion commands love, mercy and peace. Terror, on the other hand, is the opposite of religion; it is cruel, merciless and demands bloodshed, murder and misery. This being the case, the origins of a terrorist act should be sought in disbelief rather than in religiousness. The origins should be sought in fascist, communist, racist or materialist outlook on life. The name or the identity of the triggerman is not important. If he can kill innocent people without blinking an eye, then he is an unbeliever, not a believer. He is a murderer with no fear of Allah, whose main ambition is to shed blood and to cause harm.
For this reason, “Islamic terror” is an erroneous concept which contradicts Islam’s message. The religion of Islam by no means countenances terror. On the contrary, terror (i.e. murders committed against innocent people) in Islam is a great crime and Muslims are responsible for preventing these acts and bringing peace and justice to the world.
Burma has a population 75 million with the Muslim population being just 0.7 million. The Burmese Muslims have been under this affliction after 1962 when the Army usurped the power in Burma.
It all started on 3rd June 2012 when 11 innocent Muslims were killed by the Burmese Army and the Buddhist mobs after bringing them down from a bus after a rape of buddist girl. A vehement protest was carried out in the Muslim majority province of Arakan, but the Protestants fell victims to the tyranny of the mobs and the army.
Trying to elude capture and an imminent killing; Burmese Muslims thronged to the Bangladeshi border, but all they met was dismay. The Government of Bangladesh refused to offer them asylum.
Over 500 Muslim villages have been incinerated hither-to. Thousands have been exterminated. The persecution of the Burmese Muslims at the hands of the Buddhist mobs is at its full swing. Yet all the human rights organizations have maintained a criminal silence up till now. Has the Muslim world become so callous that they remain undeterred by such genocide?
This is not a new thing or an unprecedented massacre. Muslims have been a subject to such hostility even before. If we go through the annals of history we come to the very tenable conclusion that Muslims were always on the suffering side. Why are the followers of Islam being oppressed from time to time?
The fear stricken faces of the poor Burmese Muslims really cuts one apart. The glimpse of their bruised bodies is a heart rending spectacle. Where is the UN now? Why isn’t the International media highlighting this issue? Why are the competitive authorities of the
Muslim world procrastinating?
The government of all secular countries, specially muslim government, should raise a voice in favor of the poor Burmese Muslims at the international forum. The whole Muslim world should join hands to get the poor Burmese out of their distress and misery. – (International Youth Muslim Brotherhood)
What is going on in Burma? And what the international community doing about it?
More than 1000 Killed Yesterday – Please SHARE for the awakening.
spread the news since the media doesnt …
“They put RAZOR SHARP SWORDS on the ground. They held small INFANTS above them and CUT THEM on this.
They KILLED THE BABIES THIS WAY”
>> hit SHARE! Fight the media blackout <<
28000 Muslim Children, Woman and Man Killed in Burma.
Burma muslim massacre:
A Mass Protest in front of Burma Embassy New Delhi, against mass massacres of Muslims in Burma, SIO, WPI, JIH, along with other Political Parties. Still electronic media is silent.
Latest NEWS From Burma!!
Turkish Prime Minister Erdogan’s wife and a Myanmar refugee woman hug each other, crying
She is in myanmar to raise awareness of the plight of Muslims in Myanmar
To deliver aid to the province of Arakan, where a massacre of Rohingya Muslims is being carried out by BUDHISTS
UN as well as national and international media had become a silent spectator. There were no one who could raise its voice against brutal murderers of Myanmar Muslim people.
( I PRAY FROM THE BOTTOM OF MY HEART IN THIS MONTH OF RAMADAN)
MAY ALLAH’S WRATH BE UPON THE OPPRESSORS OF MUSLIMS
YA ALLAH HELP EVERY MUSLIM DEFEAT THE KUFR!
The Foreign Affairs Minister of Turkey, Ahmet Davutoglu in Myanmar to support our muslim brothers and sister there!!
The wife of Prime Minister Recep Tayyip Erdogan couldn’t stop her tears.. They brought eid convoys to Myanmar. They welcomed Ahmed Davutoglu and Recerp Tayyip Erdogan by tears and by the hope “Turks came and they will will save us!”
SAY NO TO GENOCIDE 2012!
DEMONSTRATION OUTSIDE PRIME MINISTER DAVID CAMERONS OFFICES THIS MONDAY 13TH AUGUST 2012 LONDON
OPEN INVITE TO ALL BY THE ORGANISERS!
4PM to 6PM
10 DOWNING STREET
WESTMINISTER LONDON SW1AFor further information please contact the organiser/ head of SOLIDARITY WITH BURMESE MUSLIMS UK – Br. Shakir Qureshi or Br. Stuart Wells.
and.. the updates are;
AND THERE ARE AVAILABLE PHOTO(s) FROM BURMA WHICH I ACAN’T SHARE, :((((
RNN l EN: Demonstration in Tunisia against cruelty of Burmies against Muslim community of Rohingya Dozens of young Tunisian NGOS participated in the event, and they gathered donations for Muslims during a twisted event. #.
Update news 3/31/2013…
184 #Rohingya Muslims walked through one kilometre of mud for four hours to get from their boat to the beach of Kuala Jerlun. Inna lillah wa inna ilaihi rajioon…
Still Muslims are under Oppression…
The evidence I obtained during my week in #Sittwe strongly implies that the #Burmese military is imprisoning #Rohingya women from the #Arakhan region and using them as sex slaves.”
UPDATES FROM BURMA, ROHINGYA MUSLIMS
A brother from Bangladesh shared an account of his experience whilst on a group visit to Myanmar…….
One day, while we were walking in Myanmar to give dawah and distribute some charity, a Rohingya Muslim brother approached us. He told us, “Our women cannot be married until they spend the night with a vile buddhist. They once raped a woman inside the Masjid in 2009. So when will you come here to protect us, and not just with food and medicine? ”
The solution is so clear to those experiencing injustice and oppression. The Muslims of Myanmar are calling for protection of their families, homes and honour. They know full well that charity and our donations will not protect their villages from being burnt, or their mothers and daughters from being raped. So HOW does Islam ensure this protection exists?
This protection is ensured by the Khilafah. Muslim narrated on the authority of al-A’araj, on the authority of Abu Hurayrah, that the Prophet (saw) said: “Behold, the Imam (Khalifah) is but a shield from behind whom the people fight and by whom they protect themselves.” We have a duty, dear brothers and sisters, to work earnestly to establish that shield which will guarantee the protection of our dear Ummah. We urge all our followers on FB to spread this message and aid the work for Khilafah.
Please follow the live-streaming of our International Women’s Seminar this Sunday 7th July, in Kuala Lumpur, at htmedia.info
Times: 3:30 Madinah, 1:30 GMT, 8:30 Kuala Lumpur
I want to go fo Umah but as i cant go without Meam, i’m stuck & sad, my husband is vey much busy with his wok cant leave the site fo8-10 days , kindly guide me how can i p fom umah & please pay fo my family & husband.
Praise be to Allaah.
A woman who does not have a mahram to travel with does not have to go for Hajj or ‘Umrah, and she is excused if she does not go. It is haraam for her to travel for Hajj or for any other reason without a mahram, and she has to be patient until Allaah makes it easy for one of her mahrams to travel with her.
The ways of goodness are many. If a Muslim cannot do one act of worship, he may strive hard in those acts of worship that he can do, until Allaah makes it easy for him to do the acts of worship that he could not do.
By the bounty of Allaah towards His believing slaves, if a person resolves to do an act of worship but he is unable to do it because of some excuse, he will be granted the reward of one who does it. Al-Bukhaari (4423) narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) came back from the campaign of Tabook and when he drew close to Madeenah he said: “In Madeenah there are some people who, whenever you marched or crossed a valley, were with you.” They said: “O Messenger of Allaah, but they were in Madeenah.” He said, “They were in Madeenah because some excuse kept them back.”
The scholars of the Standing Committee said:
A woman who does not have a mahram does not have to do Hajj, because in her case a mahram is part of being able to do Hajj, and being able to do it is one of the conditions of Hajj being obligatory. Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”.
[Translation of the Holy Quran, Surrah Aal ‘Imraan 3:97]
It is not permissible for her to travel for Hajj or for any other purpose unless she is accompanied by her husband or a mahram, because of the report narrated by al-Bukhaari and Muslim from Ibn ‘Abbaas (may Allaah be pleased with him), that he heard the Prophet (peace and blessings of Allaah be upon him) say: “No man should be alone with a woman unless her mahram is present, and no woman should travel unless she has a mahram with her.” A man stood up and said: “O Messenger of Allaah, my wife has gone out for Hajj, and I have enlisted for such and such a campaign.” He said: “Go and do Hajj with your wife.” This was also the view of al-Hasan, al-Nakha’i, Ahmad, Ishaaq, Ibn al-Mundhir and ashaab al-ra’i, and it is the correct view, because of the verse quoted, as well as the general meaning of the ahaadeeth which forbid a woman to travel without her husband or a mahram. Maalik, al-Shaafa’i and al-Awzaa’i held a different opinion and each of them stipulated a condition (allowing her to do that), but with no evidence. Ibn al-Mundhir said: they did not follow the apparent meaning of the hadeeth, and each of them stipulated a condition (allowing her to do that), but with no evidence.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 11/90, 91
And they said:
If the situation is as described – that it is not easy for your husband or a mahram of yours to travel with you to perform the obligation of Hajj – then you are not obliged to do it so long as this is the case, because the accompaniment of your husband or mahram on the journey for Hajj is one of the conditions of Hajj being obligatory for you. It is haraam for you to travel for Hajj or for any other purpose without that, even if you go with your brother’s wife and a group of women, according to the correct scholarly view, because the Prophet (peace and blessings of Allaah be upon him) said, “No woman should travel except with a mahram.” (Saheeh – agreed upon). That is unless your brother also travels with his wife, in which case it is permissible to travel with him, because he is a mahram for you. Strive to do righteous deeds that do not need you to travel, and be patient in the hope that Allaah will make things easier for you and enable you to go for Hajj with your husband or mahram.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 11/96.
And Allaah knows best.
An Introduction to the Mustalah al-Hadeeth [Kind of Hadiths its types classifications and brief history]
The Importance of this Study!
Is the authentic Sunnah considered as Revelation?
The Sunnah (including the sayings, actions and approvals of the Prophet) is the second of the two revealed Fundamental Sources of Islam (along with the Qur’an).
What are the primary parts of a Hadeeth?
Every Hadeeth has two parts: Matn (text, or words which are reported) Isnaad (chain of narrators/reporters through whom the text is transmitted).
Why is the Isnaad Important?
“The Isnaad is part of the Deen; had it not been for the Isnaad, whoever wished to would have said whatever he liked.” [Abdullah ibn al-Mubaarak (d. 181AH)]
Why is there a need for Verification of the Isnaad?
(a) Due to omission of a reporter (link) in the chain (for one reason or another)
(b) Due to deliberate fabrication of Ahaadeeth by various sects which appeared amongst the Muslims, in order to support their deviations.
Acceptance or Rejection of a Hadeeth based upon its Narrators:
“They would not ask about the Isnaad. But, when the fitnah (trouble, turmoil…) happened, they said: Name to us your men. So, the narrations of the Ahlus–Sunnah would be accepted, while those of the Ahlu-l-Bid’ah would not be accepted. [Muhammad Ibn Seereen (d. 110AH)]
General overview of the Sciences of Hadeeth.
- al-Mutoon (Matn) – The Texts of Ahaadeeth
- ash-Shurooh (Sharh)– Explanations of the Ahaadeeth
- al-Mustalah – Technical Classifications of the Hadeeth
- at-Takh-reej/ar-Rijaal – Extraction and Identification of the Sources of Hadeeth; Identification and Critical Classification of the Narrators of Hadeeth (Rijaal).
Brief History of Mustalah al-Hadeeth
The First Stage (Oral Transmission)
As time passed, more reporters were involved in each Isnaad, and hence the need for a more systematic approach to the acceptance or rejection of Hadeeth. This system or science related to the rules and principles of classification of Hadeeth is what is known as Mustalah al-Hadeeth. In the initial stage this information was transmitted by the scholars orally.
The Second Stage (Scattered Writtings)
Later these rules and principles were written down (systematically), but in scattered writings – along with other sciences such as al-Fiqh, Usool al-Fiqh, Hadeeth… – in such books as ar-Risaalah and al-Umm [Imaam ash-Shaafi’ee (d.204AH)], the Introduction to Saheeh Muslim [Imaam Muslim ibn al-Hajjaaj (d.261AH)], and al-Jaami’ [Imaam at-Tirmidhee (279AH)]
The Third Stage (Independent/Specialized Works)
As time went on and the various sciences developed – in the 4th Century of the Hijrah – the scholars began to author books for each science independently. One of the first to author a comprehensive book on the subject of al-Mustalah was Abu Muhammad al-Hasan ibn Abdur-Rahmaan ar-Raama-hur-muzee (d.360AH), with his book al-Muhaddith al-Faasil baina ar-Raawee wa-l-Waa’ee.
Many important books were written during this stage, including the books of al-Haakim an-Naisaabooree (d.405H), al-Khateeb al-Baghdaadee (d.463H), al-Qaadee ‘Iyaadh (d.544H), etc. Then, in the 7th Century of the Hijrah, a book was written which came to be the standard reference for thousands of scholars and students of Hadeeth until today: Uloom al-Hadeeth (which is known today as Muqaddimah Ibn Salaah) by Abu ‘Amr ‘Uthmaan ibn Abdur-Rahmaan ash-Shah-razooree [known as Ibn Salaah (d.643H)]
Many notable works were produced later – based upon the Muqaddimah of Ibn Salaah
Including: Taqreeb an-Nawaawee [an-Nawawee (d.676H)]; Tadreeb ar-Raawee [as-Suyootee (d.911H)]; Ikhtisaar Uloom al-Hadeeth [Ibn Katheer (d.774)]; at-Taqyeed wa-l-Eedaah [al-‘Iraaqee (d.806H)]; an-Nukat ala Kitaab Ibn Salaah [Ibn Hajar al-Asqalaanee (d.852H)];
The various books of al-Mustalah primarily deal with the classification of Hadeeth based upon various considerations, including:
Reference to a Particular Authority: [Marfoo’ – Mawqoof -Maqtoo’]
Reference to the Links in the Isnaad: [Muttasil, Munqati’, Mu’allaq…]
Reference to the number of reporters in every stage: [Mutawaatir, Aahaad]
Reference to the manner in which the Hadeeth is reported: [‘An, Haddathanaa..]
Reference to the Nature of the Text or Chain: [Ziyaadah ath-Thiqah, Shaadh, Mudraj]
Reference to the Hidden Defects in the Text or Chain: [Mu’allal: Maqloob, Mudtarib]
Reference to the Reliability and Memory of the Reporters: [Saheeh, Hasan, Da’eef…]
The knowledge of the principles and rules by which the condition/state of the Isnaad (chain of narrators) and the Matn (Text) may be known, in reference to its acceptance or rejection.
Its Subject Matter
The Sanad (chain of narrators) and the Matn (Text) as regards its acceptance or rejection.
The distinction between the Ahadeeth which are authentic and those which are weak.
(1) Linguistically: Something new
(2) Technically: That which is attributed to the Prophet – from his words, actions or approvals.
(1) Linguistically: News/Information
(a) It is the same as al-Hadeeth
(b) Something reported from other than the Prophet
(c) Including that which is reported from the Prophet or others
(1) Linguistically: Remains/Remnants of something
(a) It is the same as al-Hadeeth
(b) The sayings and actions reported from the Sahaabah and Taabi’een.
(a) Attributing or ascribing the Hadeeth to the one who said it – by way of a chain of narrators
(b) The actual chain of narrators that extends back to the text; and this meaning is the same as Sanad.
(1) Linguistically: The Support/Prop (upon which something rests)
(2) Technically: The actual chain of narrators that extends back to the text.
(1) Linguistically: Something solid, which is raised up from the earth.
(2) Technically: The actual speech/words that the chain of narrators ends with.
(1) Linguistically: That which has been attributed to someone.
(a) Every book whose narrations are separately arranged according to the Sahaabee who reported it.
(b) That hadeeth which is traced back to the Prophet (marfoo’) with an unbroken chain (muttasil).
(c) It may also refer to the Sanad (chain).
The one who narrates the hadeeth with its chain of narrators.
One who is engaged with the science of hadeeth – Riwaayatan (classification of the hadeeth and the narrators) and Diraayatan (the texts of the hadeeth and its explanations) – having knowledge of a great many texts of hadeeth and narrators.
(a) The same as al-Muhaddith
(b) One who is of a higher standard – such that what he knows at every level of narrators is more than what he does not know.
He who has knowledge comprehending almost all of the ahaadeeth, whereas only a few might escape him.
‘Ilm ar-Rijaal deals with examination, inspection and scrutinizing the Biographies of the reporters/narrators of Hadeeth for authenticating/favorable remarks (Ta’deel), or disparaging/unfavorable remarks (Jarh) about the character (‘Adaalah) of the narrators and their accuracy (Dabt) in reporting – in order to determine the reliability and acceptability of what they have reported from the Prophet.
Examples of such remarks, in descending order of authentication, are:
Imaam (leader), Haafiz (preserver) (Saheeh – Authentic)
Thabt – Thiqah (reliable, trustworthy) (Saheeh – Authentic)
Yukh–tee (makes mistakes) (Da’eef or Hasan Li-Ghairi-hi -…)
Da’eef (weak) (Da’eef – Weak)
Matrook (abandoned by the scholars of Hadeeth) (Da’eef Jiddan – Very Weak)
Khadh–dhaab (liar, used to fabricate ahaadeeth) (Mawdoo’ – Fabricated)
Note: In the case of conflicting remarks – from the same scholar or from two or more different scholars – all remarks have to be reviewed carefully with consideration of: the reason given for the unfavorable remark; the seriousness of the particular criticism; the authenticity of the chain by which the critical remarks are transmitted; the eras of the critics whose remarks conflict; differences in the usage of the various technical terms by different scholars; the strictness or leniency of the scholar or scholars whose comments are under consideration…etc.
The scholars have been classified into three general categories here: Muta’annit, Muta-thabbit (extremely critical, strict) Mu’tadil, Munsif (balanced, fair) Mutasaahil (lenient, easy going).
Outline of the general catagories of Hadeeth
-Relating to the number of narrators/reporters at each level of the chain
- Al-Khabar al-Mutawaatir (consecutive)
- Al-Khabar al-Aahaad (single, isolated): al-Mash-hoor (famous), al-Azeez (rare, strong), al-Ghareeb (scarce, strange)
-Relating to the Acceptance or Rejection of a particular hadeeth
- al-Khabar al-Maqbool (acceptable reports): as-Saheeh (sound, authentic), al–Hasan (good); Saheeh Li–Ghairi–hi (due to the support of other narrations), Hasan Li-Ghairi-hi (due to the support of other narrations)
- al-Khabar al-Mar-dood (rejected reports): ad-Da’eef (weak)…
- Reasons why a hadeeth may be rejected:
—A Break in the chain of narrators: al-Mu’allaq (hanging, suspended), al–Mursal (hurried), al–Munqati’ (broken, cut off), al–Mu’dal (weakened)
Critical remarks concerning the narrators [Dabt (accuracy) or ‘Adaalah(character)]: al–Mawdoo’ (fabricated, forged), al–Matrook (abandoned), …
Al-Jahaalah bi-l-Raawee (A narrator whose credibility is not confirmed)
–Relating to the Source or Authority from whom the Hadeeth is related
al-Hadeeth al-Qudsee (reported from Allah), al-Marfoo’ (elevated, raised up), al-Mawqoof (stopped, suspended), al-Maq-too’ (severed, cut off)
-Other Categories of Hadeeth which may be Acceptable or Rejected
al-Musnad (supported); al-Muttasil (continuous)
Classification of Hadeeth With Reference to a Particular Authority
Linguistically: Raised up, Elevated
Technically: That which has been ascribed or attributed to the Prophet
Linguistically: Stopped, suspended
Technically: That which has been ascribed or attributed to the Sahaabah; it may also be used to refer to those after the Sahaabah, if restricted by such saying as: Mawqoof az–Zuhree (a saying of Ibn Shihaab az-Zuhree).
Some types of narrations appear to be mawqoof, while, in fact, they take the ruling of marfoo’ [raised up to the Prophet].
Linguistically: Severed, cut off
Technically: That which has been ascribed or attributed to the Taabi’een or those who came after them.
Classification of Hadeeth With Reference to the Links in the Isnaad
[In consideration of whether the chain is broken (munqati’) or unbroken (muttasil)]
Linguistically: That which has been attributed to someone.
(a) That hadeeth which is traced back to the Prophet (marfoo’) with an unbroken chain (muttasil).
(b) Every book whose narrations are separately arranged according to the Sahaabee who reported it.
It’s Ruling (Hukm): It could be Saheeh, and it could be Da’eef.
Munqati’ Linguistically: Cut off, detached, non continuous
Technically: The (hadeeth) whose Isnaad is not connected (non-continuous), without consideration of how or where the break(s) occurs. This definition includes all types of broken chains. However, many of the scholars use it to refer specifically to broken chains other than: Mursal (a break at the end), Mu’allaq (a break at the beginning) or Mu’dal (two consecutive missing links) [full definitions follow].
It’s Ruling (Hukm): It is Da’eef (weak).
Linguistically: Set free, hurried
Technically: The (hadeeth) whose narrator(s) is missing – at the end of the Isnaad, after the Taabi’ee; for example, a Taabi’ee says: ‘Qaala Rasoolu-llah…’
It’s Ruling (Hukm): There are three (3) opinions:
(a) Da’eef Mardood (weak, rejected). This is the opinion of the majority of scholars of Hadeeth, as well as many of the scholars of Fiqh (Jurisprudence) and Usool (Fundamentals of Jurisprudence) – due to ignorance of the status of the missing link who could very well be other than a Sahaabee (companion).
(b) Saheeh Hujjah (authentic, proof), with the condition that the narrator who reports from the Prophet (at the point of the missing link) is Thiqah (reliable), and that he is known not to leave out the person he reports from except that the missing person is Thiqah (reliable) also. This is the opinion of Abu Haneefah, Maalik, and the more well known opinion of Ahmad. They say that it is not possible that a reliable Taabi’ee would attribute something to the Prophet unless he heard it from a reliable source.
(c) Maqbool (acceptable), if supported by other factors [The opinion of ash-Shaafi’ee ..]
It is the ahaadeeth reported from the Companions, which they have not heard directly from the Prophet nor witnessed – due to their young age, late acceptance of Islam, or being absent from the Prophet.
It’s Ruling (Hukm): Saheeh Hujjah (authentic, proof), according to the majority of scholars – since a Sahaabee rarely narrates from other than another Sahaabee, and if they narrated from a Taabi’ee they would say so clearly; otherwise, the failure to mention the name of the Sahaabee whom he heard from is not detrimental since all of the Sahaabah are reliable trustworthy reporters.
Linguistically: Hanging, suspended
Technically: The (hadeeth) which has one or more consecutive narrators deleted from the beginning of it’s Isnaad (chain) [from the point of the collector, like al-Bukhaaree, etc.].
It’s Ruling (Hukm): Mardood (rejected), since it is missing one of the conditions of Qubool (acceptance), i.e. a connected chain of narrators (ittisaal as-sanad), due to the deletion of one or more narrators, whose condition (or reliability) is unknown.
Linguistically: Perplexing, weakened, disabled
Technically: The (hadeeth) which has two or more consecutive narrators deleted from it Isnaad (chain of narrators) – at any point of the chain, except the beginning (Mu’allaq) or the end (Mursal).
It’s Ruling (Hukm): Da’eef (weak). It is weaker than the Mursal and Munqati’– due to the increase in the number of missing narrators from the Isnaad.
Classification of Hadeeth According to the Number of Reporters at each Stage of the Chain
Linguistically: That which is consecutive, or comes in succession.
Technically: That which is reported by such a large number of people that it would be impossible – under normal conditions – to conspire to forge or fabricate it.
Its Conditions (Shuroot):
(a) That it be reported by a very large number of people (which is not agreed upon)
(b) That its large number of reporters is found in every level of the chain
(c) That under normal circumstances, it would be impossible to conspire to forge the report
(d) That its basis be derived from something known by the senses: sight, hearing, touching…
It’s Ruling (Hukm): al-Ilm ad-Darooree (Yaqeenee) Certain knowledge is derived from it, which a person is obligated to accept just as if he/she had actually witnessed it. There is no need to seek out the status of the chain of reporters.
Its Divisions (Aqsaam):
(a) al-Mutawaatir al-Lafzee (in the actual wording); the one whose wording and meaning are Mutawaatir,
(b) Al-Mutawaatir al-Ma’nawee (in the meaning only); like the hadeeth of raising the hands in supplication, punishment in the grave, the fountain of the Prophet on the Day of Resurrection, building a masjid for the sake of Allah…
Linguistically: It is the plural of one (ahad)
Technically: That which does not fulfill all the conditions of the Mutawaatir.
Its Ruling (Hukm) al-Ilm an-Nadharee Knowledge which requires investigation [to confirm its authenticity or its indications].
Linguistically: Well-known, famous
Technically: That which is reported by three or more people at every level in the chain, while not fulfilling the conditions for Mutawaatir.
Its Ruling (Hukm): Neither of the two types of Mash-hoor is necessarily described as Saheeh (authentic) or Da’eef (weak); it may be Saheeh, Hasan, Da’eef or even Mawdoo’
Linguistically: Rare or Strong
Technically: That which is reported by no less than two narrators at every level of the chain [even if it exceeds two at some of the levels in the chain of narrators]. An example of a Hadeeth Azeez: None of you is a believer (perfectly) until I am more beloved to him than his father, his child and all of mankind. [Bukhaaree, Muslim].
Its Ruling (Hukm): It is not necessarily described as Saheeh (authentic) or Da’eef (weak); it may be Saheeh, Hasan, Da’eef or even Mawdoo’
Linguistically: Single, Alone; or far from one’s relatives
Technically: That which has been reported by a single narrator at one or more levels of the chain of narrators. Another Name for the Ghareeb Hadeeth is al–Fard
Its Ruling (Hukm): It could be Saheeh or Da’eef, though more often than not, it is weak.
Classification of Hadeeth According to the Manner In Which the Hadeeth is Reported
Linguistically: It is derived from at-Tadlees, i.e.: hiding the defect of a product from the
Technically: Hiding the defect in the chain of narrators to improve its appearance.
(a) Tadlees al-Isnaad: It has a number of definitions from the earlier scholars, including:
—The narrator reports from his teacher [whom he has heard some hadeeth from]
other hadeeth which he has not heard directly from his teacher;
but he has actually heard it through a third party –
and he uses an expression (such as Qaala: he said or ‘An: from)
which gives the impression – without actually saying it –
that he has heard it directly from his teacher.
—The narrator reports from a contemporary scholar [whom he may or may not have met]
Hadeeth which he did not hear from him,
Using an expression (such as Qaala: he said or ‘An: from so-and- so)
Giving the impression – without actually saying it –
That he has actually heard it directly from that contemporary scholar.
[Some scholars view this second definition as al-Mursal al-Khafee]
Tadlees at-Tasweeyah: It is a sub-type, of Tadlees al-Isnaad.
It is when a narrator reports a hadeeth from a weak reporter – who is the link in the chain between two reliable reporters, and both of the reliable reporters have met each other [leaving open the possibility of one of them narrating from the other]. Here, the first narrator deletes the weak reporter – who is in between the two reliable ones – and reports the hadeeth as though one of the reliable reporters heard it directly from other, which gives the appearance that the chain of narrators is Saheeh. While in fact, the reliable reporter heard it from a weak reporter, who in turn heard it from a reliable reporter. Therefore, the chain would be considered Da’eef.
(b) Tadlees ash-Shuyookh
This is when a narrator reports a hadeeth which he has actually heard from his teacher, then mentions his teacher with a name, Kunyah, title, description which he is not well known by, in order to hide his true identity.
The Ruling (Hukm) Concerning the Reports from those who practiced at-Tadlees:
First Opinion: All of their narrations are rejected, even if they make it clear that they heard that particular hadeeth from the teacher whom they are reporting from.
Second Opinion: There should be a distinction made between the reports or narrations that the Mudallis makes clear that he has heard it from his teacher [to be accepted]; and those for which he uses expressions that do not make it clear [to be rejected]. This is the correct opinion.
Classification of Hadeeth According to the Nature of the Text and Isnaad
Shaadhdh [see also Mah-fooz]
Linguistically: it means infiraad: the odd one in the group
Technically: That which is narrated by a reliable (maq–bool) narrator, in contradiction to what is narrated by those who are more reliable than him.
Its Ruling (Hukm): It is classified as a weak hadeeth – rejected.
Its opposite is Mahfooz (the preserved or correctly memorized narration), that which is narrated by a more reliable narrator in contradiction to a less reliable narrator.
Munkar [see also Ma’roof]
Linguistically: That which is rejected or repudiated, as opposed to that which is accepted.
Technically: It has been defined in a number of ways. The following are two:
(a) The hadeeth whose chain of narrators contains a narrator who makes serious mistakes (Fah-sha al-Ghalat), innumerable instances of unmindfulness (Kath-ratu al-Ghaf-lah), or openly displays evil or immoral behavior (Zuhoor al-Fisq).
(b) The hadeeth which is reported by a weak (da’eef) narrator – in contradiction to that which is reported by a reliable narrator (thiqah).
Its Ruling (Hukm): It is classified as a very weak hadeeth (da’eef jiddan) – rejected.
Its opposite is Ma’roof (the approved or accepted narration), that which is narrated by a reliable (thiqah) narrator in contradiction to what is narrated by a weak (da’eef) narrator.
Linguistically: that which has been entered into something else and joined to it.
Technically: That isnaad (chain of narrators) whose order has been changed; or the matn (text) which has had something added to it – which is not part of it – without any indication of separation.
Its Ruling (Hukm): It is forbidden to do it (Idraaj), except in the case of explaining a word as az-Zuhri used to do.
Classification of Hadeeth According to a Hidden Defect in the Isnaad or Text of a Hadeeth
Linguistically: it is derived from id-tiraab: disturbance (of a system), disorder, confusion; shaking.
Technically: That which has been reported in (a) contradictory narrations [which do not allow for reconciliation], while each narration is (b) of equal strength [such that no one of them can be given preference over the other(s)]. Both of these factors must be present for a hadeeth to be considered Mud-tarib.
Linguistically: reversed, turned upside down
Technically: Exchanging an expression for another in the isnaad or matn, by advancing or putting back.
Classification of Hadeeth According to the Reliability and Memory of the Reporters
Linguistically: The opposite of sick/defective: Healthy, Sound.
Technically: That which has been reported with (1) a connected chain of narrators (Ittisaal as-sanad); through narrators – from the beginning of the chain until the end – who are known to be (2) trustworthy/of good character (‘Adl) and (3) accurate/precise memory (Daabit); being free of (4) contradicting those who are more reliable (Shaadhdh); and free of any (5) hidden defect (‘Illah Qaadihah) which affects the authenticity of the hadeeth – though it appears to be free of any defect.
Its Ruling: It is Obligatory to act upon it according to the consensus of the scholars …
Linguistically: Good, handsome, beautiful.
Technically: That which fulfills the five (5) conditions of a Saheeh Hadeeth, i.e.:(1) Ittisaal as-sanad; (2) ‘Adl and (3) Daabit; not being (4) Shaadhdh; nor having any (5) ‘Illah Qaadihah – except that the accuracy/precision of one or more of its narrators is of a lesser standard than the narrators of a Saheeh Hadeeth.
Its Ruling: It is the same as for the Saheeh, except that it is less than the Saheeh in strength.
The Sub-divisions of Saheeh and Hasan As-Saheeh li-Ghairi-hi (Raised up to Saheeh, due to support from other narrations) This is a hadeeth which is Hasan on its own merit, and then is reported by another chain of narrators similar to it in strength – or stronger – which supports it and raises it to the level of Saheeh.
Its Ruling It may be used as a proof in religious matters.
Al-Hasan li-Ghairi-hi (Raised up to Hasan, due to support from other narrations)
This is a hadeeth which is originally Da’eef, but due to other chains of narrators reporting the same matn (text) literally or in meaning – it is strengthened and considered Hasan li-Ghairi-hi.
Its Ruling It may be used as a proof in religious matters.
Linguistically: Opposite of the strong: Weak
Technically: That which does not fulfill the conditions of the Saheeh nor the Hasan hadeeth – due to the absence of one or more of its conditions. And just as there are levels of the Saheeh, there are levels of the weak – the weaker the narrators, the weaker it becomes, ranging through: Da’eef (Weak), Da’eef Jiddan (Very Weak), Waahee (Baseless) Munkar (Weak and contradicting something more authentic), and Mawdoo’ (Fabricated), the worst of the rejected reports.
Its Ruling: Some of the great scholars, amongst them Imaams al-Bukhaaree, Muslim, Ibn Ma’een and Ibn Hazm, hold that the weak hadeeth is rejected outright and not to be acted upon as it is not knowledge.
–Others hold that it may be acted upon if conditions are met – and then only with regards to encouragement for doing good or avoiding evil. The conditions, as explained by Ibn Hajr are:
(a) That its weakness is not severe
(b) That it falls under something general already established in the Sharee’ah, and
(c) That it is not considered to be something established or as having come from the Prophet
Classification of Hadeeth According to the Reliability and Memory of the Reporters (cont’d)
Linguistically: That which is put down. It is named as such due to its lowly status.
Technically: It is Kadhib (a lie), Mukh-talaq (invented), Mas-noo’ (manufactured) which is then attributed to the Prophet.
Its Ruling: Scholars have agreed that it is not permissible to narrate it except that it is accompanied with clear mention of it being a fabrication. This is due to the hadeeth reported by Muslim in the introduction to his book (Saheeh Muslim): Whoever narrates from me that which he thinks (knows) that it may be a lie, then he is one of the two liars [one has fabricated it, and the other passes it on to others].
How is the Fabricated Hadeeth Known?
(a) Al-Iqraar: Confession
(b) That which is equivalent to a confession:
(c) Qareenah fi ar-Raawee: An indication in the Narrator
(d) Qareenah fi al-Marwee: An indication in the narration.
Reasons For Fabrication and the Types of People Who Did It
(a) Seeking Nearness to Allah (at-Taqarrub ila Allah) [and His Reward].
(b) To Support their Madh-hab (al-Intisaar lil-Madh-hab)(School of Thought).
(c) To Disgrace/Attack Islaam (at-Ta’an fi al-Islaam).
(d) Seeking to Flatter/Earn the Favor of the Rulers (at-Tazalluf ila al-Hukkaam).
(e) Seeking to Earn a Living (at-Takassub wa Talab ar-Rizq) (Livelihood).
(f) Seeking Fame, Notoriety (Qasd ash-Shuh-rah).
552. Narrated Abû Qatâda Al‑Ansâri رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم was asked about the fast on the day of ‘Arafa, whereupon he said: “It expiates the sins of the preceding year and the coming year.” And he was asked about fasting on the day of ‘Ashurâ’, whereupon he said: “It expiates the sins of the preceding year.” He was then asked about fasting on Monday, whereupon he said: “That is the day on which I was born, on it I was commissioned with Prophethood, and on it (the Qur’ân) was revealed to me.” [Reported by Muslim].
553. Narrated Abû Ayub Al‑Ansâri رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “He who fasts Ramadân, then follows it with six (days of fasting) from Shawwal, it will be (in terms of rewards) as if he has fasted a whole year.” [Reported by Muslim].
554. Narrated Abû Sa‘îd Al‑Khudri رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “No slave (of Allâh) will fast for a day while engaged in Jihâd, without Allâh removing the Hell-firea distance of seventy years from his face for that day.” [Agreed upon, and the wording is Muslim’s].
555. Narrated ‘Aisha رضى الله عنها: Allâh’s Messenger صلى الله عليه وسلم used to fast to such an extent that we thought he would never break his fast, and he would go without fasting to such an extent that we thought he would never fast. I never saw Allâh’s Messenger صلى الله عليه وسلم fast a complete month except in Ramadân, and I never saw him fast more in any month than in Sha‘bân. [Agreed upon, and the wording is that of Muslim].
556. Narrated Abû Dhar رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم commanded us to fast three days in the month; on the thirteenth, the fourteenth and the fifteenth.” [Reported by At‑Tirmidhi and An‑Nasâ’i; Ibn Hibbân graded it Sahih].
557. Narrated Abû Huraira رضى الله عنه: Allah’s Messenger صلى الله عليه وسلم said: “It is not lawful for a woman to fast (optional fasting), when her husband is present, except with his permission. [Agreed upon; The wording is that of Al‑Bukhâri]. Abû Dâ’ud added: “other than Ramadân.”
558. Narrated Abû Sa‘îd Al‑Khudri رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم forbade fasting on two days, the day of Al‑Fitr (breaking the fast of Ramadân) and the day of Al‑Adha (offering sacrifices). [Agreed upon].
559. Narrated Nubaisha Al‑Hudhali رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “The days of At‑Tashrîq are days of eating, drinking and the remembrance of Allâh, the Great and Glorious.” [Reported by Muslim].
560. Narrated ‘Aisha and Ibn ‘Umar رضى الله عنهم: Nobody was allowed to fast on the days of At‑Tashriq except those who could not afford the Al‑Hady (sacrifices). [Reported by Al‑Bukhâri].
561. Narrated Abû Huraira رضى الله عنه: The Prophet صلى الله عليه وسلم said, “Do not single out the night (preceding) Friday –from among the nights – for prayer; and do not single out Friday -from among the days – for fasting, unless it occurs during a day of fasting, which one of you normally observes.” [Reported by Muslim].
562. Narrated (Abû Huraira) رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “None of you should fast on Friday, unless he fasts (it together with) a day before it or a day after it.” [Agreed upon].
563. Narrated (Abû Huraira) رضى الله عنه: Allah’s Messenger صلى الله عليه وسلم said: “When the (month of) Sha‘bân is halfway through, do not fast.” [Reported by Al‑Khamsa. Ahmad considered it Munkar (rejected)].
564. Narrated As‑Sammâ’ bint Busr رضى الله عنها: Allâh’s Messenger صلى الله عليه وسلم said, “Do not fast on a Saturday except what has been made obligatory on you; and if one of you can get nothing but a grape‑skin or a twig from a tree, he should chew it.” [Reported by Al‑Khamsa, and its narrators are reliable, but it is Mudtarib (narrated with irreconcilable contradictions in the chain). Mâlik rejected it and Abû Dâ’ud said, ‘It is Mansûkh (abrogated).’]
565. Narrated Umm Salama رضى الله عنها: Allâh’s Messenger صلى الله عليه وسلم used to fast mostly on Saturday and Sunday, and he used to say, “They are festival days for the polytheists, and I want to act contrary to them.” [Reported by An‑Nasâ’i. Ibn Khuzaima graded it Sahih and this is his wording].
566. Narrated Abû Huraira رضى الله عنه: the Prophet صلى الله عليه وسلم prohibited fasting on the day of ‘Arafa at ‘Arafât. [Reported by Al‑Khamsa except At‑Tirmidhi; Ibn Khuzaima and Al‑Hâkim authenticated it, and Al‑‘Uqaili rejected it].
567. Narrated ‘Abdullah bin ‘Umar رضى الله عنهما: Allah’s Messenger صلى الله عليه وسلم said, “He who observes perpetual fasting, has not fasted.” [Agreed upon]. Muslim reported it from Abû Qatada with the wording: “He has not fasted nor broken his fast.”
- 568. Narrated Abû Huraira رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “He who prays during the night in Ramadân with faith and seeking his reward from Allâh will have his past sins forgiven.” [Agreed upon].
- 569. Narrated ‘Aisha رضى الله عنها: When the last ten days of Ramadân began, Allah’s Messenger صلى الله عليه وسلم used to tighten his waist belt (i.e. occupy himself with the worship of Allâh), stay awake all night, and awaken his family (for night prayers). [Agreed upon].
- 570. Narrated (‘Aisha) رضى الله عنها: When the Prophet صلى الله عليه وسلم intended I’tikaf (seclusion in the mosque for worship), he prayed the dawn prayer and then entered his place of seclusion. [Agreed upon].
- 571. Narrated (‘Aisha) رضى الله عنها: The Prophet صلى الله عليه وسلم used to engage in I’tikaf (seclusion in the mosque for worship) during the last ten days of Ramadân till Allâh, Who is Great and Glorious took his soul (to His Mercy). Then, his wives engaged in I’tikaf after him (i.e. after his death). [Agreed upon].
- 572. Narrated (‘Aisha) رضى الله عنها: Allâh’s Messenger صلى الله عليه وسلم would put his head in my room – while he was in the mosque – and I would then comb it. And he would never enter the house except for a need, if he was in I’tikaf (seclusion).[Agreed upon; the wording is Al‑Bukhâri’s].
- 573. Narrated (‘Aisha) رضى الله عنها: The Sunna for one who is observing I’tikaf (seclusion in a mosque for worship) is not to visit a sick person, nor attend a funeral, nor touch nor fondle a woman (one’s wife), nor go out for any need, except for that which is an absolute necessity. There is no I’tikaf without fasting, and no I’tikaf except in a congregational mosque. [Abû Dâ’ud reported it, and its narrators are acceptable, except that the strongest opinion is that the end of it (the last sentence) is Mawqûf (saying of a companion, i.e. ‘Aisha)].
- 574. Narrated Ibn ‘Abbâs رضى الله عنهما: The Prophet صلى الله عليه وسلم said: “Fasting is not incumbent on one engaged in I’tikaf (seclusion in the mosque for worship) unless he imposes it on himself.” [Reported by Ad‑Dâraqutni and Al‑Hâkim. The strongest opinion is that it is also Mawqûf (saying of a companion, i.e. Ibn ‘Abbas)].
- 575. Narrated Ibn ‘Umar رضى الله عنهما: Some of the Prophet’s صلى الله عليه وسلم companions saw in their dreams that Lailat-ul-Qadr was among the last seven nights (of Ramadân). Hence, Allâh’s Messenger صلى الله عليه وسلم said, “I see that your dreams agree regarding the last seven nights. Therefore, whoever is to seek it, should do so during the last seven nights.” [Agreed upon].
- 576. Narrated Mu‘âwiya bin Abû Sufyân رضى الله عنهما : With regard to Lailat‑ul‑Qadr, the Prophet صلى الله عليه وسلم said, “It is the twenty-seventh night.” [Reported by Abû Dâ’ud. The strongest opinion is that it is Mawqûf (saying of a companion, i.e. Mu’awiya].
Forty different sayings were mentioned regarding the exact night of Lailat‑ul‑Qadr and I mentioned them in Fath Al‑Bâri [Explanation of Sahih al-Bukhari, by al-Hafiz Ibn Hajar].
- 577. Narrated ‘Aisha رضى الله عنها: I said, “O Allâh’s Messenger, tell me, if I know which night is Lailat‑ul‑Qadr, what (supplication) should I say in it?’ He said, “Say, O Allâh, You are forgiving and love forgiveness, so forgive me.” [Reported by the Al‑Khamsa except Abû Dâ’ud; At‑Tirmidhi and Al‑Hâkim authenticated it].
- 578. Narrated Abû Sa‘îd Al‑Khudri رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “Do not set out on a journey except to three mosques; i.e., Al‑Masjid Al‑Harâm (at Makka), my Masjid (at Al‑Madîna) and Al‑Masjid Al‑Aqsâ (Mosque of Jerusalem).” [Agreed upon].
527. Narrated Abû Huraira رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “Do not fast for a day or two days before Ramadân except a person who is in the habit of observing a particular fast; he may fast on that day.”[Agreed upon].
528. Narrated ‘Ammâr bin Yâsir رضى الله عنهما: He who fasts on a day about which there is doubt (concerning the start of Ramadân) has disobeyed Abul-Qâsim صلى الله عليه وسلم .[Al‑Bukhâri reported it Mu‘allaq (broken chain from his side), while Al‑Khamsa reported it Mausul (unbroken chain) and Ibn Hibbân graded it Sahih].
529. Narrated Ibn ‘Umar رضى الله عنهما: I heard Allâh’s Messenger صلى الله عليه وسلم saying, “Fast when you see the new moon, and break your fast when you see it; but if the sky is cloudy, calculate (the month as 30 days).”[Agreed upon]. Muslim has: “If it is cloudy, calculate (the month as) thirty days.” Al‑Bukhâri has: “Complete the number (of days) as thirty.”Al-Bukhari reported the Hadith of Abû Huraira رضى الله عنه : “Complete the number of (the month of) Sha‘bân as thirty days.”
530. Narrated Ibn ‘Umar رضى الله عنهما: The people tried to sight the new moon, so I informed the Prophet صلى الله عليه وسلم that I had seen it, so he fasted and commanded the people to fast.[Abû Dâ’ud reported it and Al‑Hâkim and Ibn Hibbân graded it Sahih].
531. Narrated Ibn ‘Abbâs رضى الله عنهما: A bedouin came to the Prophet صلى الله عليه وسلم and said, “I have seen the new moon (of Ramadân).” He asked, “Do you testify that nothing is worthy of worship except Allâh?” He replied, “Yes.” He then asked, “Do you testify that Muhammad is Allâh’s Messenger?” He replied, “Yes.” He then said, “Bilâl, announce to the people that they should fast tomorrow.”[Reported by Al‑Khamsa. Ibn Khuzaima and Ibn Hibbân graded it Sahih; An‑Nasâ’i held that the stronger view is that it is Mursal (missing link after the Taabi’i)].
532.Narrated Hafsa رضى الله عنها , Mother of the Believers: The Prophet صلى الله عليه وسلم said, “The fast of one who does not make intention to fast before dawn is not accepted” [Reported by Al‑Khamsa. At‑Tirmidhi and An‑Nasa’i are inclined toward the opinion that it is Mauquf (a saying of Hafsa). Ibn Khuzaima and Ibn Hibban authenticated it as Marfu‘ (attributed to the Prophet)] Ad-Dâraqutni has: “There is no fast for the one who does not make the intention to fast during the night.”
533. Narrated ‘Aisha رضى الله عنها: The Prophet صلى الله عليه وسلم came to visit me one day and asked, “Do you have anything (to eat)?” I said, “No.” He said, “Then I am fasting.” Then he came to me another day and I said, “I had been given a present of some Hais (a mixture of dates and ghee). He said, “Show it to me, for I had began the day fasting.” Then he ate. [Reported by Muslim].
534. Narrated Sahl bin Sa‘d رضى الله عنه: Allah’s Messenger صلى الله عليه وسلم said, “The people will continue to be on the right path as long as they hasten in the breaking of the fast.” [Agreed upon].
At‑Tirmidhi reports from the Hadith of Abû Huraira (رضى الله عنه) from the Prophet صلى الله عليه وسلم, who said that Allâh عزوجل said,“The most beloved to Me of my slaves is the one who hastens most in breaking the fast.”
535. Narrated Anas bin Mâlik رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “Take a meal (just) before dawn, for there is a blessing in Sahur (taking a meal) at that time.” [Agreed upon].
536. Narrated Salmân bin ‘Aamir Ad‑Dabbî رضى الله عنه: The Prophet صلى الله عليه وسلم said, “When one of you breaks his fast, he should do so with some dates; but if he can not get any, he should break his fast with water, for it is purifying.” [Reported by Al‑Khamsa. Ibn Khuzaima, Ibn Hibbân and Al‑Hâkim graded it Sahih].
537. Narrated Abû Huraira رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم forbade continuous fasting. A man from among the Muslims said, “You fast continuously, O Messenger of Allâh!” He replied, “Which one of you is like me? During the night my Rabb (Allah) gives me food and drink.” When they refused to stop the continuous fasting, he fasted with them for a day and then another. Then, they saw the moon. He then said, “If the new moon had not appeared, I would have made you fast more (in this way).” It is as though it would serve as a punishment for them, when they refused to stop. [Agreed upon].
538. Narrated (Abû Huraira) رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “Whoever does not abandon falsehood and action in accordance with it and foolishness, Allâh has no need that he should abandon his food and drink.” [Reported by Al‑Bukhâri, and Abû Dâ’ud and the wording is his].
539. Narrated ‘Aisha رضى الله عنها: Allâh’s Messenger صلى الله عليه وسلم used to kiss and fondle while he was fasting, but he was the one among you who had most control over his sexual desire. [Agreed upon]. The wording is Muslim’s, and in another narration, he has the addition: “during Ramadân.”
540. Narrated Ibn ‘Abbâs رضى الله عنهما: The Prophet صلى الله عليه وسلم had himself cupped when he was wearing the Ihrâm (during Hajj or ‘Umrah) and had himself cupped when he was fasting. [Reported by al-Bukhari].
541. Narrated Shaddâd bin Aus رضى الله عنه: The Prophet صلى الله عليه وسلم came across a man in Al‑Baqi‘ who was being cupped in Ramadân. He said, “The one who cups and the one who is cupped have broken their fast.” [Reported by Al‑Khamsa except At‑Tirmidhi. Ahmad, Ibn Khuzaima and Ibn Hibbân graded it Sahih].
542. Narrated Anas رضى الله عنه: The first time when cupping – for one who is fasting – was disapproved was when: Ja‘far bin Abû-Tâlib had himself cupped while he was fasting; the Prophet صلى الله عليه وسلم came across him and said, “Both of these have broken their fast.” Afterwards, the Prophet صلى الله عليه وسلم allowed cupping for one who is fasting. Anas used to have himself cupped when he was fasting. [Ad‑Dâraqutni reported it and declared it to be strong].
543. Narrated ‘Aisha رضى الله عنها: The Prophet صلى الله عليه وسلم applied kohl in Ramadân while he was fasting. [Reported by Ibn Mâjah through a weak chain of narrators]. At‑Tirmidhi said, “There is nothing authentic on this subject.”
544. Narrated Abû Huraira رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “Whoever forgets while fasting and eats or drinks should complete his fast, for it is Allâh who has fed him and given him drink.” [Agreed upon].
Al‑Hâkim has, “Whoever breaks his fast forgetfully does not have to make-up for that fast (al-Qadaa), nor expiate (al-Kaffaara) for it.” And the narration is authentic.
545. Narrated Abû Huraira رضى الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, “Whoever has a sudden attack of vomiting (while fasting), does not have to make-up the fast (al-Qadaa), but whoever vomits intentionally must make up the day.” [Reported by Al‑Khamsa; Ahmad found it defective and Ad‑Dâraqutni graded it strong].
546. Narrated Jâbir bin ‘Abdullâh رضى الله عنهما: Allâh’s Messenger صلى الله عليه وسلم departed to Makka in Ramadân in the year of the conquest. He and the people fasted till he came to Kurâ‘ Al‑Ghamim. He then called for a cup of water which he raised till the people looked at it, and then he drank. He was told afterwards that some of the people had continued to fast, and he said, “Those are the disobedient ones; those are the disobedient ones.”
In another narration : “It was said to him: The people have found the fast difficult, and are waiting for what you will do.” He then called for a cup of water after the ‘Asr prayer and drank. [Reported by Muslim].
547. Narrated Hamza bin ‘Amr Al‑Aslamî رضى الله عنه: He said, “O Allâh’s Messenger! I find myself strong enough to fast while travelling, so is there any sin upon me (if I fast)?” Allâh’s Messenger صلى الله عليه وسلم said, “It is a permission given by Allâh and whoever acts upon it has done well. And whoever desires to fast would not be guilty of sin.” [Reported by Muslim. Its basic meaning is found in Al‑Bukhâri and Muslim from ‘Aisha’s report that Hamza bin ‘Amr had asked].
548. Narrated Ibn ‘Abbâs رضى الله عنهما : Permission was given for an old man to break his fast (in Ramadân) and feed a poor for every day, and no make-up (al-Qadaa) is required of him. [Reported by Ad‑Dâraqutni and Al‑Hâkim both of whom authenticated it].
549. Narrated Abû Huraira رضى الله عنه: A man came to the Prophet صلى الله عليه وسلم and said, “O Messenger of Allâh, I am ruined.” He asked him, “What has ruined you?” He replied, “I had intercourse with my wife during Ramadân.” He then asked him, “Can you get a slave to free?” He said, “No.” He asked, “Can you fast two consecutive months?” He said, “No.” He asked, “Can you provide food for sixty poor people?” He said, “No.” He then sat down. Meanwhile an ‘Araq [a basket] containing [30 Saa’ of] dates was brought to the Prophet صلى الله عليه وسلم. He said, “Give this as Sadaqa.” The man said, “Am I to give to one who is poorer than we are? There is no family – between the two mountains of al-Madina – more in need of it than mine.” The Prophet صلى الله عليه وسلم thereupon laughed till his premolar teeth appeared. He then said, “Go and feed your family with it.” [Reported by As‑Sab‘a and the wording is that of Muslim].
550. Narrated ‘Aisha and Umm Salama رضى الله عنهما: The Prophet صلى الله عليه وسلم used to get up at dawn while in a state of Janâba (sexual impurity). Then, he would take a bath and fast. [Agreed upon]. And Muslim added in the Hadith of Umm-Salama: “He would not make up (the fast).”
551. Narrated ‘Aisha رضى الله عنها: The Prophet صلى الله عليه وسلم said, “Whoever dies while some fast is due from him (which is unfulfilled), his heir must fast on his behalf.” [Agreed upon].
Those who Fast will be Called from the Gate of al-Rayyaan
From Islam Q&A, by Sheikh Muhammed Salih Al-Munajjid
Praise be to Allah.
Allaah has enjoined upon the Muslims fasting the month of Ramadaan, and He has promised a great reward to those who fast. Because the virtue of fasting is so great, Allaah has not specified the reward for it, rather He said – in a hadeeth qudsi –
“… except for fasting, for it is for Me, and I shall reward for it.”
The virtues of the month of Ramadaan are many. For example, that which Allaah has promised those who fast, namely the gate of al-Rayyaan. This is the name which was narrated in the hadeeth whose authenticity is agreed upon. Sahl (may Allaah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) said:
“In Paradise there is a gate called al-Rayyaan, through which those who used to fast will enter on the Day of Resurrection, and no one but they will enter it. It will be said, ‘Where are those who fasted?’ They will get up, and none will enter it but them. When they have entered, it will be locked, and no one else will enter.” (Sahih Al-Bukhaari, 1763; Muslim, 1947).
It was narrated from Abu Salamah that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever fasts Ramadaan out of faith and seeking reward, his previous sins will be forgiven.’” (Narrated by al-Bukhaari, al-Eemaan, 37).
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah says: “Every deed of the son of Adam is for him, except for fasting; it is for Me and I shall reward for it.” Fasting is a shield and when one of you is fasting he avoid sexual relations with his wife and quarreling. If somebody should fight or quarrel with him, he should say, ‘I am fasting.’ By the One in Whose hand is my soul, the unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allaah than the smell of musk. The fasting person will have two moments of joy: one when he breaks his fast, and the other when he meets his Lord; then he will be pleased because of his fasting.’”
(Narrated by al-Bukhaari, 1771)
It is known that Paradise has many gates, because Allaah says (interpretation of the meaning):
“Adn (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate.”
[Translation of the Holy Quran Surrah, al-Ra’d 13:23]
“And those who kept their duty to their Lord (Al-Muttaqoon – the pious) will be led to Paradise in groups till when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salaamun ‘Alaykum (peace be upon you)! You have done well, so enter here to abide therein.”
[Translation of the Holy Quran Surrah,al-Zumar 39:73]
In the saheeh ahaadeeth it says that there are eight gates:
It was narrated from Sahl ibn Sa’d (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are eight gates, among which is a gate called al-Rayyaan, which none will enter but those who fast.”
(Narrated by al-Bukhaari, 3017).
It was narrated from ‘Ubaadah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever bears witness that there is no god but Allaah alone, with no partner or associate, and that Muhammad is His slave and Messenger, and that ‘Eesa (Jesus) is the slave of Allaah and His Messenger, and a word which Allaah bestowed on Maryam and a spirit created by Him (cf. al-Nisa’ 4:171), and that Paradise is true and Hell is true, will have the right to be admitted by Allaah to Paradise through whichever of the eight gates he wishes, because of his good deeds.” (Narrated by al-Bukhaari, 3180; Muslim, 41)
One of the bounties that Allaah has bestowed upon this ummah is that He opens all the gates of Paradise during the month of Ramadaan, not just one gate. Whoever says that there is a gate in Paradise called Baab al-Radwaan has to produce evidence for that.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When Ramadaan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
(Narrated by al-Bukhaari, 3035; Muslim 1793)
We ask Allaah to make us among those who will enter Paradise. May Allaah bless our Prophet Muhammad.
♥ Ramadaan ♥
” The month of Ramadân in which was revealed the Qur’ân, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).” [Translation of the Holy Quran 2:185]