Introduction
With the sighting of the new moon the Islamic new year is ushered in. The first month Muharram, is a month of great reward and virtue. Muharram itself means `sacred' and is from those months that have been mentioned as sacred in the Holy Quraan. Almighty Allah states in the Holy Quraan: "Four of them ( Zil-Qadah, Zil-Hijjah, Muharram and Rajab) are sacred."(Surah At-Tawbah:36)
Virtues
From out of the four sacred months, Muharram has been blessed with certain specific virtues:- The Holy Prophet Muhammad (Sallallahu-Alayhi-Wasallam) said: "The best of fasts besides the month of Ramadhan is the fasting of Allah's month of Muharram." (Muslim)
In another Hadeeth, Hazrat Ibn Abbas (Radhiyallahu-Anhu) reports: "that the Messenger of Allah (Sallallahu-Alayhi-Wasallam) said: "The one that keeps a fast in the month of Muharram will receive the reward of thirty fasts for each fast (in this sacred month)." (Tabraani)
Although the fasts of the month of Muharram are not obligatory, the one who fasts in these days out of his own will and choice is entitled to a great reward by Almighty Allah. The Hadith citied above signifies that the fasts of the month of Muharram are the most rewardable among the Nafl fasts i.e. the fasts one observes out of his own choice without being obligatory on him.
The Hadith does not mean that fasting for the whole month can only attain the reward promised for fasts of Muharram. On the contrary, each fast during this month has merit. Therefore, one should take advantage of this opportunity.
The Day of Aashura (10th Muharram)
Although the month of Muharram is a sacred month as a whole, the 10 th of Muharram is the most sacred among all its days. The day is named 'Ashurah'. It is one of the most important and blessed days of Allah in the Islamic calendar.
According to the Holy companion, Ibn Abbas Radhiallaho Anhu, when the Holy Prophet Sallallahu Alayhi Wassallam migrated to Madinah, he found that the Jews of Madinah used to fast on the 10 th day of Muharram. They said that it was the day on which the Holy Prophet Musa Alayhis Salaam and his followers crossed the Red Sea miraculously, and the Pharaoh was drowned in its water. On hearing this from the Jews, the Holy Prophet Sallallahu Alayhi Wassallam said, "We are more closely related to Musa than you." So the Prophet Sallallahu Alayhi Wassallam directed the Muslims to fast on the day of Ashura. (Abu Dawood)
According to another Hadith, it is more advisable that the fast of Ashura should be either preceeded or suceded by an additional fast. It means that one should fast two days: the 9th and 10th of Muharram or the 10th and 11th. The reason of this additional fast as mentioned by the Holy Prophet Sallallahu Alayhi Wassallam is that the Jews used to fast on the day of Ashura alone, and the Holy Prophet Sallallahu Alayhi Wassallam wanted to distinguish the Islmaic-way of fasting from that of the Jews. Therefore, he advised the Muslims to add another fast to the day of Ashura.
Some Ulama (scholars) are of the opinion that before the fasts of Ramadhan were made compulsory, the fast of the day of Aashora was compulsory upon the Ummah.
This is stated in a Hadeeth reported by Hazrat Aisha (Radhiyallahu-Anha):
"that the Holy Prophet Sallallahu-Alayhi-Wasallam) ordered the observance of the fast of Aashora. However, when the fast of Ramadhan became compulsory, then whosoever wished, kept this fast and whosoever desired did not observe this fast." (Bukhari)
But, nevertheless the Prophet (Sallallahu-Alayhi-Wasallam) continued to fast this day and encouraged his Companions to do the same.
Recommended deeds on the day of Aashora
The Prophet (Sallallahu-Alayhi-Wasallam) has exhorted and encouraged his Ummah to fast on this day. He said: "This fast[Aahura] is a compensation for the (minor) sins of the past year." (Muslim)
One should also observe the fast of the 9th Muharram to safeguard his deed from resemblance with the Non-Muslims who fast only on the 10th Muharram.
Hazrat Ibn Abbas (Radhiyallahu-Anhu) said: "When Rasulullah (Sallallahu-Alayhi-Wasallam) observed the fast of the day of Aashora and ordered (his Companions) to fast, they said: `O Rasulullah! It is a day revered (glorified) by the Jews and Christians.' Thereupon Rasulullah said: "The coming year, if Allah wills (I remain alive), I will for surely fast on the ninth (also)." (Muslim)
These Ahadeeth indicate clearly that one should fast on the ninth and tenth of Muharram. However, if one does not manage to fast on the ninth, then he/she should fast on the eleventh of Muharram instead.
The Holy Prophet (Sallallahu-Alayhi-Wasallam) said: "Observe the fast of Aashora and oppose the Jews. Fast a day before it or a day after." (Baihaqi)
Hence, it is important to either fast on the ninth and the tenth or the tenth and the eleventh of Muharram. To fast only on the day of Aashora is Makrooh as stated by Allamah Ibn Aabideen Shaami.
One should be generous on one's family and dependants and spend more on them than what is normally spent.
Rasulullah (Sallallahu-Alayhi-Wasallam) said:
"One who generously spends on his family on the day of Aashora, Allah will increase (his provision) for the whole year." (Baihaqi)
These are the actions supported by Ahadeeth.
Let us observe this great day according to the ways of Rasulullah (Sallallahu-Alayhi-Wasallam) and the Sahabah (Radhiyallahu-Anhum), and refrain from all innovations which deprive us of the blessings from Almighty Allah.
May Allah guide us all upon the Straight Path and save us from every act, which brings His displeasure. Ameen.
Allah swt knows best.
Friday, 18 December 2009
Saturday, 5 December 2009
इंडियन Talaaq
In Islam marriage is a contract as per which a man has the right to divorce his wife in extreme situations. Also, a woman can seek 'khula' and get out wedlock. But the abuse of the religious sanction of talaaq is aquiring bizarre proportions lately.
A man gave talaaq to his wife on cell phone, another just sent an SMS message with talaq written thrice and the third person uttered the word thrice either in a drunken state or in his sleep. All incidents reportedly recently. In the last incident, it was the wife who sought the opinion of neighbouring women for opinion who spread the news to others and despite the fact that even pronouncing talaaq thrice in one sitting should be counted as just one, the local residents insist the marriage is 'haraam' and the poor family is suffering and husband, wife living separately. Their kids are also suffering.
In my teenage days, I always used to think that the practice of talaaq is too much vilified by other communities. But now I feel anguished at such abuse of a religious practice. So what could be done? The Ulema are silent at this blatant misuse of a 'right' or say option to separate.
The demand for a law to stop the misuse should come from within the Muslims else it will be deemed a 'madakhlat' or intervention in Muslim affairs. Shouldn't Muslim society see the need and do something to ensure that the sacrosanct contract of marriage does not get so abused and the talaaq hangs on the head of women like a sword. At least, it should be decided that triple talaq is one sitting be held as single pronouncement and the next pronouncements should come after the proper duration. (Though this is the way in several Muslim countries as per Shariah).
But we have not yet managed to get a consensus on this. More than media criticism or the sullying image of Muslims, one should genuinely feel concerned. And a system to adhere to the proper adehrence of the process to give talaaq is needed for the Muslim society as a whole.
Politicians aren't supposed to do that. Muslim intellectuals and leaders who are progressive are few and lose touch with the poor masses. We have given up on Ulema, some of whom are just happy getting VIP seats that heads their influential self. Blogging and giving vent to our frustration wouldn't help.
I know a girl, who was married to a youth living in USA. The NRI came and married and returned alone with the promise of taking her later. However, he never took her. The girl's parents made umpteen pleas and sent messages but he stopped responding or taking calls. He sent a written note of divorce one day as he had later married in US and had earlier come to India and married under his parental pressure. Now what is that?
Such criminal carelessless with which talaaq is given must have shaken us but we don't seem perturbed, why?
Time for the Muslim society to stand up. Evolve a consensus and do something. Devise an internal mechanism and later approach governments to get the needed changes in the Personal Law.
The Muslim society must decide whether they have to take the marriage seriously or at least in the name or observing religious tenets strictly. Redeem the institution of marriage.
Otherwise it will be nothing but a bl***y joke.
A man gave talaaq to his wife on cell phone, another just sent an SMS message with talaq written thrice and the third person uttered the word thrice either in a drunken state or in his sleep. All incidents reportedly recently. In the last incident, it was the wife who sought the opinion of neighbouring women for opinion who spread the news to others and despite the fact that even pronouncing talaaq thrice in one sitting should be counted as just one, the local residents insist the marriage is 'haraam' and the poor family is suffering and husband, wife living separately. Their kids are also suffering.
In my teenage days, I always used to think that the practice of talaaq is too much vilified by other communities. But now I feel anguished at such abuse of a religious practice. So what could be done? The Ulema are silent at this blatant misuse of a 'right' or say option to separate.
The demand for a law to stop the misuse should come from within the Muslims else it will be deemed a 'madakhlat' or intervention in Muslim affairs. Shouldn't Muslim society see the need and do something to ensure that the sacrosanct contract of marriage does not get so abused and the talaaq hangs on the head of women like a sword. At least, it should be decided that triple talaq is one sitting be held as single pronouncement and the next pronouncements should come after the proper duration. (Though this is the way in several Muslim countries as per Shariah).
But we have not yet managed to get a consensus on this. More than media criticism or the sullying image of Muslims, one should genuinely feel concerned. And a system to adhere to the proper adehrence of the process to give talaaq is needed for the Muslim society as a whole.
Politicians aren't supposed to do that. Muslim intellectuals and leaders who are progressive are few and lose touch with the poor masses. We have given up on Ulema, some of whom are just happy getting VIP seats that heads their influential self. Blogging and giving vent to our frustration wouldn't help.
I know a girl, who was married to a youth living in USA. The NRI came and married and returned alone with the promise of taking her later. However, he never took her. The girl's parents made umpteen pleas and sent messages but he stopped responding or taking calls. He sent a written note of divorce one day as he had later married in US and had earlier come to India and married under his parental pressure. Now what is that?
Such criminal carelessless with which talaaq is given must have shaken us but we don't seem perturbed, why?
Time for the Muslim society to stand up. Evolve a consensus and do something. Devise an internal mechanism and later approach governments to get the needed changes in the Personal Law.
The Muslim society must decide whether they have to take the marriage seriously or at least in the name or observing religious tenets strictly. Redeem the institution of marriage.
Otherwise it will be nothing but a bl***y joke.
Hajj
Hajj is one of the five pillars of Islam. Hajj was made obligatory in the 9th year of Hijra. The Holy Prophet sent off 300 Muslims under the leadership of Hazrat Abubakr Siddique (may Allah be pleased with him) to Mecca so that they could perform Hajj. That was the year when it was banned for the Mushrikeen (those who associate partners with Allah) to enter Ka’ba.
The following year, 10th Hijra, the Holy Prophet (pbuh) announced a head of time he himself would perform Hajj that year. He led tens of thousands of Muslims to Hajj that year and demonstrated to Muslims how to perform all the rites and rituals of the Hajj. This Hajj is known in history as Hajjatul Wida’ or Farewell Pilgrimage because this proved to be the last Hajj the Holy Prophet (pbuh) performed. At the end of this farewell pilgrimage, the divine revelation that had started some 22 years ago came to an end with the following verse of Surah Al-Maidah:
“This day have I completed My commandments for you, and have brought to its fullness the favour that I have bestowed upon you, and have chosen Islam as your religion”
Upon Whom Is It Obligatory To Perform Hajj
An adult Muslim of a sane mind, an able body and having means to bear the expenses must perform this act of worship once in his/her lifetime. There should be peace on the way to Mecca and there should be no hindrance or restriction in traveling to Mecca. Hajj is not obligatory for children, the sick, and those who are unable to bear the expenses for Hajj.
What are the Timings of Hajj (Pilgrimage)
There are specific months for performing the Hajj and are called “Months of Pilgrimage.” These three Islamic months are Shawwal, Ze-Qa’d and Dul-Hajj. During these three “Months of Hajj”, one prepares for the pilgrimage, attains good morals, and completes other physical conditions for the pilgrimage. All the essential duties of the pilgrimage have to be completed between 8th and the 13th day of Dul-Hajj. Additional tawaaf (circling around the Ka’ba), however, may be performed until the end of the month of Dul-Hajj.
Pillars of Hajj
There are three basic pillars for performing Hajj:
1.To enter into state of “Ihram” and have the intention to perform the pilgrimage.
2.To stay at the field of “Arafat” on the ninth of Dul-Hajj If someone cannot go to the field of Arafat even for a short time then his/her pilgrimage will not be complete. He/she has to perform the pilgrimage again the following year.
3.Additional circling of the “Ka’ba” that is done after the stay at the field of “Arafat” and
performed from the tenth to the end of the month.
Sequence of Rites and Actions for performing Hajj:
Departure From Home A Muslim must be mindful of his/her duties towards family and fellow human beings. A Muslim who intends to perform Hajj must make sure, before departing for Hajj that his family is provided for during the period he is away for the Hajj. He should pay up his debt and seek forgiveness from fellow human being whom he might have caused harm in the past. He should be diligent in observing Salat (five daily prayers) and Sawm (fasting) in the month of Ramadhan as well as carrying out other religious obligations. He must shun all arrogance and exhibit a character of modesty and humbleness. He must not use unlawfully acquired money or unlawful means to perform Hajj. He should seek sincere repentance from Allah of all his past sins. In short, one should depart for Hajj just like one would wish to depart from this world.
One should spend some money in charity as well. A woman is not allowed to perform Hajj alone and must be accompanied by an adult Muslim Mahram (father, husband, son or brother etc.) One should say two Rakat Nafl (supererogatory) prayer before leaving home for Hajj.
Ihram at Miqat When one reaches “Miqat” (any one of the appointed places in Mecca where pilgrims make a vow of pilgrimage) one must perform ablution or take a bath, use perfume, and put on two clean, unstitched, preferably white, pieces of cloth. This pair of clothing is called Ihram. One sheet should be wrapped around the lower part of the body and the other sheet around the upper body; the head should not be covered. Women can perform pilgrimage in the cloths they are wearing. Under normal circumstances a woman’s face should not be covered unless she comes face to face with a stranger and she has to conceal herself. During the five days of Hajj, all Muslims engaged in this worship must remain in this same simple dress. As soon as a pilgrim puts on Ihram and declares his intention to perform Hajj, he/she enters into the state of Ihram and his/her Hajj begins.
Talbiyah After putting on the Ihram, men and women offer two Raka’ts of Nafl (supererogatory) prayer followed by recitation of their “intention” and saying the following words:
“Labbaik Allahumma Labbaik; La Shareeka-laka Labbaik; Innalhamda wan-na’mata-laka wal-mulka Lashreeka-laka"
Translation:
“Here I am, O Allah! Here I am in Thy August presence; there is no associate with Thee, here am I; surely all praise is Thine and all favors are Thine and the kingdom is Thine, there is no associate with Thee.”
These words are recited in Arabic and called “Talbiyah”. These words are an essential part of the state of Ihram and Ihram will not complete without reciting these words. After saying Talbiyah pilgrim is ready to fulfill his obligation of Hajj and is required to fulfill all the conditions laid down for Hajj. While one is in the state of Ihram it is strictly forbidden to engage in foul talk, sexual conduct, arguments, or enter into a war. Allah says in the Holy Quran: “ …so whoever determines to perform the Pilgrimage in these months, should remember that there is to be no foul talk, nor any transgression, nor any quarreling during Pilgrimage. …” (2:198)
Entering Masjid-el-Haram After reaching Mecca, one should head straight to Ka’aba that is situated in bounds of Masjid-el-Haram and perform Tawaaf. It is said that when one has his/her first glance at Ka’aba, whatever prayers one makes is granted.
Tawaaf (Circling of ka’ba) Tawaaf is performed by going around Ka’ba seven times keeping the Ka’ba on left hand side (counter clock-wise). Istlam should be performed during each circle. It is also permitted to perform Istlam of Rukun-e-Yemeni (Pillar of Yemen). The seventh circle ends at the Hajr-e-Aswad.
Nawafal at Muqam-e-Ibrahim After completing the Tawaaf, the pilgrim should move to the Muqam-e-Ibrahim (Place of Ibrahim. At this place one should offer two Rakats of prayer while facing Ka’ba.
Sa’ee (Running between Safa’ and Marwah) Allah the Exalted has said the Holy Quran:
“Surely, Al-Safa and Al-Marwah are among the Signs of Allah. It is, therefore, no sin for him who is on pilgrimage to the House, or performs Umra, to go round the two. And whoso does good beyond what is obligatory, surely then, Allah is Appreciating, All-Knowing.” (2:159)
After praying two Rakats of prayer at Muqam-e-Ibrahim, the pilgrim then moves to “Safa”. At this place, he should face towards Ka’ba and recite Durood, Takbir and Talbiyah. The he should walk briskly towards Marwah and recite the same at Marwah. This counts as one circuit. Now one should move to Safa’ and repeat the prayers. One should complete seven circuits between Safa’ and Marwah. These circuits are called Sa’ee. After performing the circuits between Safa’ and Marwah, one is free to move about and go to a resting place.
Arriving at Mina On 8th day of Dul-Hajj the pilgrims reach at Mina early in the morning after performing Tawaaf-Qudoom. A pilgrim offers Duhr, Asr, Maghrib and Isha’ prayers at Mina and camp there for the night.
Arriving at Arafat On 9th day of Dul-Hajj, after offering Fajr prayer, a pilgrim should move to Arafat. Stay at Arafat is called Waqoof and is the most important part of Hajj. Without this, Hajj cannot be considered complete. If someone misses Waqoof, he should perform Hajj the following year. One listens to the sermon at the plane of Arafat and offers combined Zuhr and Asr prayers. One should stay at Arafat till sunset (Maghrib).
Arriving at Muzdalifah One leaves Arafat after sunset and reaches Muzdalifah in the evening of 9th Dul-Hajj. Combined Maghrib and Isha’ prayers are offered at Muzdalifah. The pilgrims spend the night at Muzdalifah.
Departure from Muzdalifah On the 10th day of Dul-Hajj the pilgrims offer their Fajr prayer as early in the morning as possible. After the Fajr prayer a pilgrim leaves Muzdalifah and arrive at Mina. On the way to Mina one should pick up seventy small stones. As soon as he reaches Mina, he should cast seven stones at Jumrah-tul-Aqba. This act of throwing stones is called
Rami. With the throwing of the first stone the requirement to repeatedly recite Talbiyah is lifted. If the pilgrim intends to sacrifice an animal then he should do that after casting stones ad Jumrah-tul-Aqba. After offering the sacrifices a male pilgrim should have his head shaven and female pilgrims are required to cut a small part of her hair. Femle pilgrims are not permitted to have their heads shaven. After the hair cut one can remove the Ihram and may now wear regular cloths.
Return to Mecca after sacrifice and hair cut. Perform Taawaf-e-Afaza After the removal of Ihram the pilgrim is required to return to Mecca to perform another circuit of the Ka’ba. This particular circuit is called Tawaaf-e-Afaza (additional circuit) and is an essential part of the pilgrimage. After this circuit a pilgrim is permitted to return to normal life and all those lawful things that were forbidden are now allowed again.
Return to Mina after Tawaf-e-Afaza After this additional circuit, the pilgrim should return to Mina and stay there for three days. During the stay at Mina on 11th, 12th and 13th day of Dul-Hajj the pilgrim cast seven stones on each of the Jumrah in the following order: Jumrah-tul-Oola, Jamrah-tul-Wusta, and Juramh-tul-Aqba. It is permitted not to cast stones on the third day.
Return to Ka’ba and Farewell On the 12th or the 13th day of Dul-Hajj, the pilgrim returns to the Ka’ba and perform a final circuit. This circuit is called Tawaf-al-Sadr or Tawaf-al-Wida (parting or farewell circuit). After this last circuit, the pilgrim should drink water from Zumzum, and pray to Allah for forgiveness.
Prohibitions During the Pilgrimage It is forbidden to have a hair cut during Hajj or to wear sewn clothes. Pilgrims should offer Fidya (redemption) if he has to wear sewn clothes or have to shave his head due to illness or lice.
Hunting is forbidden during the pilgrimage days. If the pilgrim hunts during these days then he has to offer the sacrifice of one animal. If he has hunted deer then a lamb should be sacrificed and of ostrich is hunted then camel should be sacrificed. If one cannot offer a sacrifice the he should feed six poor people and if that is not possible the he should fast for three days. Allah says in the Holy Quran:
Types Of Hajj: There are three types of Hajj:
Hajj Mufrad: All conditions of the Hajj Mufrad are same as described above. One enters into the state of Ihram for Hajj only and no Umra is performed before Hajj.
Hajj Tamattu: This is Hajj when Umra is performed before the Hajj. The pilgrim removes Ihram for Umra on the 8th of Dul Hajj and re-enters into the state of Ihram again for Hajj.
Hajj Qiran: In this Hajj, the pilgrim enters into the state of Ihram for both Umra and the Hajj at one time.
And Allah knows best
The following year, 10th Hijra, the Holy Prophet (pbuh) announced a head of time he himself would perform Hajj that year. He led tens of thousands of Muslims to Hajj that year and demonstrated to Muslims how to perform all the rites and rituals of the Hajj. This Hajj is known in history as Hajjatul Wida’ or Farewell Pilgrimage because this proved to be the last Hajj the Holy Prophet (pbuh) performed. At the end of this farewell pilgrimage, the divine revelation that had started some 22 years ago came to an end with the following verse of Surah Al-Maidah:
“This day have I completed My commandments for you, and have brought to its fullness the favour that I have bestowed upon you, and have chosen Islam as your religion”
Upon Whom Is It Obligatory To Perform Hajj
An adult Muslim of a sane mind, an able body and having means to bear the expenses must perform this act of worship once in his/her lifetime. There should be peace on the way to Mecca and there should be no hindrance or restriction in traveling to Mecca. Hajj is not obligatory for children, the sick, and those who are unable to bear the expenses for Hajj.
What are the Timings of Hajj (Pilgrimage)
There are specific months for performing the Hajj and are called “Months of Pilgrimage.” These three Islamic months are Shawwal, Ze-Qa’d and Dul-Hajj. During these three “Months of Hajj”, one prepares for the pilgrimage, attains good morals, and completes other physical conditions for the pilgrimage. All the essential duties of the pilgrimage have to be completed between 8th and the 13th day of Dul-Hajj. Additional tawaaf (circling around the Ka’ba), however, may be performed until the end of the month of Dul-Hajj.
Pillars of Hajj
There are three basic pillars for performing Hajj:
1.To enter into state of “Ihram” and have the intention to perform the pilgrimage.
2.To stay at the field of “Arafat” on the ninth of Dul-Hajj If someone cannot go to the field of Arafat even for a short time then his/her pilgrimage will not be complete. He/she has to perform the pilgrimage again the following year.
3.Additional circling of the “Ka’ba” that is done after the stay at the field of “Arafat” and
performed from the tenth to the end of the month.
Sequence of Rites and Actions for performing Hajj:
Departure From Home A Muslim must be mindful of his/her duties towards family and fellow human beings. A Muslim who intends to perform Hajj must make sure, before departing for Hajj that his family is provided for during the period he is away for the Hajj. He should pay up his debt and seek forgiveness from fellow human being whom he might have caused harm in the past. He should be diligent in observing Salat (five daily prayers) and Sawm (fasting) in the month of Ramadhan as well as carrying out other religious obligations. He must shun all arrogance and exhibit a character of modesty and humbleness. He must not use unlawfully acquired money or unlawful means to perform Hajj. He should seek sincere repentance from Allah of all his past sins. In short, one should depart for Hajj just like one would wish to depart from this world.
One should spend some money in charity as well. A woman is not allowed to perform Hajj alone and must be accompanied by an adult Muslim Mahram (father, husband, son or brother etc.) One should say two Rakat Nafl (supererogatory) prayer before leaving home for Hajj.
Ihram at Miqat When one reaches “Miqat” (any one of the appointed places in Mecca where pilgrims make a vow of pilgrimage) one must perform ablution or take a bath, use perfume, and put on two clean, unstitched, preferably white, pieces of cloth. This pair of clothing is called Ihram. One sheet should be wrapped around the lower part of the body and the other sheet around the upper body; the head should not be covered. Women can perform pilgrimage in the cloths they are wearing. Under normal circumstances a woman’s face should not be covered unless she comes face to face with a stranger and she has to conceal herself. During the five days of Hajj, all Muslims engaged in this worship must remain in this same simple dress. As soon as a pilgrim puts on Ihram and declares his intention to perform Hajj, he/she enters into the state of Ihram and his/her Hajj begins.
Talbiyah After putting on the Ihram, men and women offer two Raka’ts of Nafl (supererogatory) prayer followed by recitation of their “intention” and saying the following words:
“Labbaik Allahumma Labbaik; La Shareeka-laka Labbaik; Innalhamda wan-na’mata-laka wal-mulka Lashreeka-laka"
Translation:
“Here I am, O Allah! Here I am in Thy August presence; there is no associate with Thee, here am I; surely all praise is Thine and all favors are Thine and the kingdom is Thine, there is no associate with Thee.”
These words are recited in Arabic and called “Talbiyah”. These words are an essential part of the state of Ihram and Ihram will not complete without reciting these words. After saying Talbiyah pilgrim is ready to fulfill his obligation of Hajj and is required to fulfill all the conditions laid down for Hajj. While one is in the state of Ihram it is strictly forbidden to engage in foul talk, sexual conduct, arguments, or enter into a war. Allah says in the Holy Quran: “ …so whoever determines to perform the Pilgrimage in these months, should remember that there is to be no foul talk, nor any transgression, nor any quarreling during Pilgrimage. …” (2:198)
Entering Masjid-el-Haram After reaching Mecca, one should head straight to Ka’aba that is situated in bounds of Masjid-el-Haram and perform Tawaaf. It is said that when one has his/her first glance at Ka’aba, whatever prayers one makes is granted.
Tawaaf (Circling of ka’ba) Tawaaf is performed by going around Ka’ba seven times keeping the Ka’ba on left hand side (counter clock-wise). Istlam should be performed during each circle. It is also permitted to perform Istlam of Rukun-e-Yemeni (Pillar of Yemen). The seventh circle ends at the Hajr-e-Aswad.
Nawafal at Muqam-e-Ibrahim After completing the Tawaaf, the pilgrim should move to the Muqam-e-Ibrahim (Place of Ibrahim. At this place one should offer two Rakats of prayer while facing Ka’ba.
Sa’ee (Running between Safa’ and Marwah) Allah the Exalted has said the Holy Quran:
“Surely, Al-Safa and Al-Marwah are among the Signs of Allah. It is, therefore, no sin for him who is on pilgrimage to the House, or performs Umra, to go round the two. And whoso does good beyond what is obligatory, surely then, Allah is Appreciating, All-Knowing.” (2:159)
After praying two Rakats of prayer at Muqam-e-Ibrahim, the pilgrim then moves to “Safa”. At this place, he should face towards Ka’ba and recite Durood, Takbir and Talbiyah. The he should walk briskly towards Marwah and recite the same at Marwah. This counts as one circuit. Now one should move to Safa’ and repeat the prayers. One should complete seven circuits between Safa’ and Marwah. These circuits are called Sa’ee. After performing the circuits between Safa’ and Marwah, one is free to move about and go to a resting place.
Arriving at Mina On 8th day of Dul-Hajj the pilgrims reach at Mina early in the morning after performing Tawaaf-Qudoom. A pilgrim offers Duhr, Asr, Maghrib and Isha’ prayers at Mina and camp there for the night.
Arriving at Arafat On 9th day of Dul-Hajj, after offering Fajr prayer, a pilgrim should move to Arafat. Stay at Arafat is called Waqoof and is the most important part of Hajj. Without this, Hajj cannot be considered complete. If someone misses Waqoof, he should perform Hajj the following year. One listens to the sermon at the plane of Arafat and offers combined Zuhr and Asr prayers. One should stay at Arafat till sunset (Maghrib).
Arriving at Muzdalifah One leaves Arafat after sunset and reaches Muzdalifah in the evening of 9th Dul-Hajj. Combined Maghrib and Isha’ prayers are offered at Muzdalifah. The pilgrims spend the night at Muzdalifah.
Departure from Muzdalifah On the 10th day of Dul-Hajj the pilgrims offer their Fajr prayer as early in the morning as possible. After the Fajr prayer a pilgrim leaves Muzdalifah and arrive at Mina. On the way to Mina one should pick up seventy small stones. As soon as he reaches Mina, he should cast seven stones at Jumrah-tul-Aqba. This act of throwing stones is called
Rami. With the throwing of the first stone the requirement to repeatedly recite Talbiyah is lifted. If the pilgrim intends to sacrifice an animal then he should do that after casting stones ad Jumrah-tul-Aqba. After offering the sacrifices a male pilgrim should have his head shaven and female pilgrims are required to cut a small part of her hair. Femle pilgrims are not permitted to have their heads shaven. After the hair cut one can remove the Ihram and may now wear regular cloths.
Return to Mecca after sacrifice and hair cut. Perform Taawaf-e-Afaza After the removal of Ihram the pilgrim is required to return to Mecca to perform another circuit of the Ka’ba. This particular circuit is called Tawaaf-e-Afaza (additional circuit) and is an essential part of the pilgrimage. After this circuit a pilgrim is permitted to return to normal life and all those lawful things that were forbidden are now allowed again.
Return to Mina after Tawaf-e-Afaza After this additional circuit, the pilgrim should return to Mina and stay there for three days. During the stay at Mina on 11th, 12th and 13th day of Dul-Hajj the pilgrim cast seven stones on each of the Jumrah in the following order: Jumrah-tul-Oola, Jamrah-tul-Wusta, and Juramh-tul-Aqba. It is permitted not to cast stones on the third day.
Return to Ka’ba and Farewell On the 12th or the 13th day of Dul-Hajj, the pilgrim returns to the Ka’ba and perform a final circuit. This circuit is called Tawaf-al-Sadr or Tawaf-al-Wida (parting or farewell circuit). After this last circuit, the pilgrim should drink water from Zumzum, and pray to Allah for forgiveness.
Prohibitions During the Pilgrimage It is forbidden to have a hair cut during Hajj or to wear sewn clothes. Pilgrims should offer Fidya (redemption) if he has to wear sewn clothes or have to shave his head due to illness or lice.
Hunting is forbidden during the pilgrimage days. If the pilgrim hunts during these days then he has to offer the sacrifice of one animal. If he has hunted deer then a lamb should be sacrificed and of ostrich is hunted then camel should be sacrificed. If one cannot offer a sacrifice the he should feed six poor people and if that is not possible the he should fast for three days. Allah says in the Holy Quran:
Types Of Hajj: There are three types of Hajj:
Hajj Mufrad: All conditions of the Hajj Mufrad are same as described above. One enters into the state of Ihram for Hajj only and no Umra is performed before Hajj.
Hajj Tamattu: This is Hajj when Umra is performed before the Hajj. The pilgrim removes Ihram for Umra on the 8th of Dul Hajj and re-enters into the state of Ihram again for Hajj.
Hajj Qiran: In this Hajj, the pilgrim enters into the state of Ihram for both Umra and the Hajj at one time.
And Allah knows best
Sunday, 8 November 2009
Treating children equally
The clocks went back an hour over the weekend which signifies the approaching of winter. It is often a depressing time, with many of us leaving for work when it is dark and arriving back home in darkness too, but from an Islamic point of view it is a great opportunity. The scholars have recommended us to take advantage of the shorter days by fasting, and the longer nights by praying. Truly it is the mark of a believer that they see the benefit in things where others see faults. It is this optimistic quality that allows us to deal with whatever we are faced with.
I was in Spain over the weekend to attend a retreat, and on the way back, I was driving a hired car, with my friends, back to the airport. Out of the blue I got an excruciating pain in my right shin, so much so that I had to pull over and jump out of the driver's seat to stretch my leg. My friend jumped in the driving seat and within 10 seconds of him doing so, a police car pulled up and asked us all to get out of the car. They then checked my friends driving licence and our car hire papers, and after a couple of minutes of staring us down, and me pointing at the car and saying "aeropuerto malaga" they let us go. We could tell they wanted to find something on us but couldn't, so we were on our way. As we drove off, I suddenly remembered that of the four of us in the car, I was the only one who didn't bring his driving licence, had I not had the pain in my shin, I would've continued to drive and who knows what would have happened? As you can imagine, the pain wasn't pleasant at the time in my shin, but ultimately there was benefit in it, that we could not have imagined... Gracias!
Treating Children Equally
Al-Nu`mân b. Bashîr once addressed the people from the pulpit and told them about what took place between the Prophet and his father, saying: My father gave him a gift. Then my mother, `Amrah bint Rawâhah, said: “I will not be satisfied until Allah’s Messenger (pbuh) is a witness to it.”
So my father went to Allah’s Messenger and said: “I gave a gift to my son from `Amrah bint Rawâhah, and she told me to have you be a witness to it, O Messenger of Allah.”
The Prophet (pbuh) asked: “Did you give your other children something similar?” He replied that he had not. So the Prophet (pbuh) said: “Fear Allah, and be just between your children.” [Sahîh al-Bukhârî (2587) and Sahîh Muslim (1623)]
Islam teaches us the principle of treating our children with justice, and treating children justly usually means treating them equally. We see this clearly in the hadîth cited above. The Prophet (pbuh) declared the father to be unjust, because he gave one child a gift without giving an equal gift to the others. In this case, treating the children unequally was the same as treating them unjustly.
But does justice always mean equality? This is an important question, since it is essential for us as Muslim parents to understand what justice between our children entails. We know the matter of justice is serious in our religion, because the Prophet (pbuh) told the father to "Fear Allah". This is a strong rebuke to the father on account of his conduct. Such a strong rebuke shows us that being unjust in our dealings with our children is a serious sin.
Consider the consequences when we favor some of our children over others. It creates hatred and resentment between siblings where love should be. It makes them envious. It ca also make the child who is treated less favorably to suffer from self-doubt and low confidence.
The Pious Predecessors exercised great care and vigilance to be fair to their children. They tried to be equal in how often they paid attention to each child, how often the played with them, spoke with them, even how often they smiled or looked at them. They only made exception when they had to show anger or disapproval to a child for some wrongdoing, and then they did this with fairness in order to correct that child for that particular misdeed, and that with the intention to develop the child's character.
The Qur'ân gives us a good example, in the story of Joseph, of a family where some children felt that one brother was more loved and more favored by their father. They went so far as to plot to kill him. In the end, they tossed him into a well in the chance that a passing caravan would take him away.
Therefore, as fathers and mothers, we should always show equal love for our children. Being equal in material things, like clothing, gifts and treats is certainly very important part of it, but it is not the whole story. It is also crucial to make sure not to show favoritism in the time and attention that we give to any one of them. We should make sure that our children feel that they are equally loved and esteemed.
An important part of this, however, is to recognize that each of our children is a unique individual, with his or her own particular set of needs, talents, and interests. Therefore, when we should show our love equally to each of our sons and daughters, we should do so in a manner that responds to the unique needs of each. What is best for a small child may not be appropriate for an older child. Likewise, what will interest, please, or benefit one child will not be the same for another.
This is where justice and equality do not mean exactly the same thing. There are times and ways in which we will have to treat our children differently. There are three factors that need to be taken into careful consideration:
1. Children have different emotional constitutions.
Some children have a greater need for affection, while others have a greater need for praise or reassurance. There are children who must be taught things with more care and thoroughness and others who want to be included in decisions. True justice entails giving each child what he or she is in need of.
If a parent gives the same exact gift or treatment to each, some children will be favored by it while others will be disfavored. The parent may believe he or she is being just through such dogmatic equality, but he or she is really favoring the child who actually wants the gift or actually benefits by the particular kind of attention being given. The other children lose out. The unwitting parent might be bewildered to see that most of the children are resentful and spiteful, in spite of the parent's best efforts to be equal and fair.
2. Since each child is a unique individual, each will behave differently towards his or her parents. It is unavoidable for parents to feel differently about their children on account of how their children treat them. Sometimes, a child's behavior warrants special treatment. A child who shows extra respect and good behavior to his parents will be acknowledged and rewarded for doing so in the way that child's parents respond to the good behavior. This may actually be an unwitting response of the part of the parents, but it is a natural one.
3. Sometimes, a child's circumstances demand some form of special treatment. Obviously, a small child needs more direct care and attention than an older one. Also, a child who excels in his or her studies needs to be shown special regard for doing so. A child who is religious and morally upright should be shown respect for it. A child who has a disability should be shown the extra care, affection, ad support that dealing with the disability requires. With grown children, one who is poor or facing unfortunate circumstances can be given the help that he or she needs.
In all cases, however, the essence of justice must always be upheld. Though our hearts have a tendency to love one child more than another and to favor some of our children at times over others, we should do what is in our power to be just between them.
Though this is certainly complicated by the fact that just treatment is not always the same as equal treatment, we must to the best of our abilities and knowledge strive to be fair and to show equal love. And May Allah forgive us for whatever unwitting mistakes we might make.
And Allah Knows Best
I was in Spain over the weekend to attend a retreat, and on the way back, I was driving a hired car, with my friends, back to the airport. Out of the blue I got an excruciating pain in my right shin, so much so that I had to pull over and jump out of the driver's seat to stretch my leg. My friend jumped in the driving seat and within 10 seconds of him doing so, a police car pulled up and asked us all to get out of the car. They then checked my friends driving licence and our car hire papers, and after a couple of minutes of staring us down, and me pointing at the car and saying "aeropuerto malaga" they let us go. We could tell they wanted to find something on us but couldn't, so we were on our way. As we drove off, I suddenly remembered that of the four of us in the car, I was the only one who didn't bring his driving licence, had I not had the pain in my shin, I would've continued to drive and who knows what would have happened? As you can imagine, the pain wasn't pleasant at the time in my shin, but ultimately there was benefit in it, that we could not have imagined... Gracias!
Treating Children Equally
Al-Nu`mân b. Bashîr once addressed the people from the pulpit and told them about what took place between the Prophet and his father, saying: My father gave him a gift. Then my mother, `Amrah bint Rawâhah, said: “I will not be satisfied until Allah’s Messenger (pbuh) is a witness to it.”
So my father went to Allah’s Messenger and said: “I gave a gift to my son from `Amrah bint Rawâhah, and she told me to have you be a witness to it, O Messenger of Allah.”
The Prophet (pbuh) asked: “Did you give your other children something similar?” He replied that he had not. So the Prophet (pbuh) said: “Fear Allah, and be just between your children.” [Sahîh al-Bukhârî (2587) and Sahîh Muslim (1623)]
Islam teaches us the principle of treating our children with justice, and treating children justly usually means treating them equally. We see this clearly in the hadîth cited above. The Prophet (pbuh) declared the father to be unjust, because he gave one child a gift without giving an equal gift to the others. In this case, treating the children unequally was the same as treating them unjustly.
But does justice always mean equality? This is an important question, since it is essential for us as Muslim parents to understand what justice between our children entails. We know the matter of justice is serious in our religion, because the Prophet (pbuh) told the father to "Fear Allah". This is a strong rebuke to the father on account of his conduct. Such a strong rebuke shows us that being unjust in our dealings with our children is a serious sin.
Consider the consequences when we favor some of our children over others. It creates hatred and resentment between siblings where love should be. It makes them envious. It ca also make the child who is treated less favorably to suffer from self-doubt and low confidence.
The Pious Predecessors exercised great care and vigilance to be fair to their children. They tried to be equal in how often they paid attention to each child, how often the played with them, spoke with them, even how often they smiled or looked at them. They only made exception when they had to show anger or disapproval to a child for some wrongdoing, and then they did this with fairness in order to correct that child for that particular misdeed, and that with the intention to develop the child's character.
The Qur'ân gives us a good example, in the story of Joseph, of a family where some children felt that one brother was more loved and more favored by their father. They went so far as to plot to kill him. In the end, they tossed him into a well in the chance that a passing caravan would take him away.
Therefore, as fathers and mothers, we should always show equal love for our children. Being equal in material things, like clothing, gifts and treats is certainly very important part of it, but it is not the whole story. It is also crucial to make sure not to show favoritism in the time and attention that we give to any one of them. We should make sure that our children feel that they are equally loved and esteemed.
An important part of this, however, is to recognize that each of our children is a unique individual, with his or her own particular set of needs, talents, and interests. Therefore, when we should show our love equally to each of our sons and daughters, we should do so in a manner that responds to the unique needs of each. What is best for a small child may not be appropriate for an older child. Likewise, what will interest, please, or benefit one child will not be the same for another.
This is where justice and equality do not mean exactly the same thing. There are times and ways in which we will have to treat our children differently. There are three factors that need to be taken into careful consideration:
1. Children have different emotional constitutions.
Some children have a greater need for affection, while others have a greater need for praise or reassurance. There are children who must be taught things with more care and thoroughness and others who want to be included in decisions. True justice entails giving each child what he or she is in need of.
If a parent gives the same exact gift or treatment to each, some children will be favored by it while others will be disfavored. The parent may believe he or she is being just through such dogmatic equality, but he or she is really favoring the child who actually wants the gift or actually benefits by the particular kind of attention being given. The other children lose out. The unwitting parent might be bewildered to see that most of the children are resentful and spiteful, in spite of the parent's best efforts to be equal and fair.
2. Since each child is a unique individual, each will behave differently towards his or her parents. It is unavoidable for parents to feel differently about their children on account of how their children treat them. Sometimes, a child's behavior warrants special treatment. A child who shows extra respect and good behavior to his parents will be acknowledged and rewarded for doing so in the way that child's parents respond to the good behavior. This may actually be an unwitting response of the part of the parents, but it is a natural one.
3. Sometimes, a child's circumstances demand some form of special treatment. Obviously, a small child needs more direct care and attention than an older one. Also, a child who excels in his or her studies needs to be shown special regard for doing so. A child who is religious and morally upright should be shown respect for it. A child who has a disability should be shown the extra care, affection, ad support that dealing with the disability requires. With grown children, one who is poor or facing unfortunate circumstances can be given the help that he or she needs.
In all cases, however, the essence of justice must always be upheld. Though our hearts have a tendency to love one child more than another and to favor some of our children at times over others, we should do what is in our power to be just between them.
Though this is certainly complicated by the fact that just treatment is not always the same as equal treatment, we must to the best of our abilities and knowledge strive to be fair and to show equal love. And May Allah forgive us for whatever unwitting mistakes we might make.
And Allah Knows Best
Wednesday, 16 September 2009
Laylat-ul-qadr
Allah says: "Laylat-ul-qadr is better than 1000 months." [Sûrah al-Qadr: 3]
A thousand months – that is longer than most people live. Laylat-ul-qadr means "the Night of Decree". It is the night wherein Allah sent down the Qur'ân to the lowest heavens. Our good deeds on this special night are magnified in value, so that it is as if we have been offing those deeds for 1000 months.
When we compare our life spans to those of the people who witnessed the earliest Prophets, we see that our life spans are very brief. The Prophet (peace be upon him) said: "The lifespan of the people of my community is from 60-70 years. Only a few people live longer than that." [Sahîh Ibn Hibbân (2980)]
The life spans of the people at the times of the earliest Prophets were much longer, even centuries. Noah (peace be upon him), for instance, remained among his people for 950 years. Nevertheless, Prophet Muhammad (peace be upon him) said: "We are the last community, but we will be the foremost on the Day of Resurrection. " [Sahîh al-Bukhârî (827) and Sahîh Muslim (1414)]
How can we – whose life spans are so fleeting – manage to be foremost among the nations on the Day of Resurrection? We have such little time to worship Allah and perform good deeds. The answer to this question is that we do so by availing ourselves of the opportunities that Allah has given to us.
One of the greatest of these opportunities is to be found in the last ten nights of Ramadan, especially on one of the odd nights: the 21st, 23rd, 25th, 27th, or 29th night. It is almost certain that one of these nights is Laylat-ul-qadr, for the Prophet (peace be upon him) said: "Seek Laylat-ul-qadr in the last ten nights of Ramadan, in the odd nights." [Sahîh al-Bukhârî (2016) and Sahîh Muslim (1167)]
[We should keep in mind that the night precedes the day, so the 21st night of Ramadan is the night that precedes the 21st day or Ramadan, and not the night that follows it.]
Allah says: "Laylat-ul-qadr is better than 1000 months." [Sûrah al-Qadr: 3]
The night begins from the time of sunset until the time of dawn. This time period usually does not exceed 12 hours by much. Yet, what is the time-value of these few numbered hours? It is greater than 83 years!
We should do as the Prophet (peace be upon him) did, and strive with equal diligence on all ten of the last then nights of Ramadan, seeking this precious night. `Â'ishah tells us: "During the last ten nights of Ramadan, he would apply himself with diligence, stay up in worship throughout night, and wake up his family." [Musnad Ahmad (1050)]
Consider – if we follow the Prophet's example and as a consequence Allah blesses us to engage in worship on Laylat-ul-qadr for ten years, we will have the credit as if we engaged in that worship for 830 full years. If we find Laylat-ul-qadr for twenty Ramadans, we will be blessed with the credit of that worship for 1660 years.
By availing ourselves of this beautiful opportunity that Allah has given especially to us, we can truly be foremost in our deeds on the Day of Resurrection, even though our lives are so brief.
We should, therefore, beseech Allah from the start of Ramadan to bless us to worship Him on Laylat-ul-qadr. With Allah's help, it will be easy for us.
We should also keep in mind that the Prophet (peace be upon him) said: "Whoever fasts Ramadan with faith, seeking Allah's reward, will be forgiven all his past sins. Whoever observes Laylat-ul-qadr in prayer, with faith, seeking Allah's reward, will be forgiven all his past sins." [Sahîh al-Bukhârî (1910)]
Life is short. None of us know how many years lie ahead before we die. We might not live to see another Ramadan. Therefore, if Allah blesses us to live to see the last ten nights of Ramadan, we should treat it as if it is our last, and do everything we can to make the most of it. We will have the strength to do so as long as we remind ourselves of the great blessing Allah has bestowed upon us by our being alive in these nights.
Most mosque are full of worshippers on the 27th night of Ramadan until Fajr, seeking Laylat al-Qadr. Is there any evidence that it is on this night? Is there any special worshp to be carried out on this night? Also, what is the case when different countries start Ramadan on different days - will some countries miss Laylat-ul-qadr on account of this dfference?
There is disagreement as to when exactly is Laylat-ul-qadr.
Those who say that it is the 27th night of Ramadan cite the statement of `Ubayy b. Ka`b: “I swear by Allah that I know which night it is. It is the night Allah’s Messenger (peace be upon him) ordered us to observe standing in prayer. It is the night on the eve of the 27th of Ramadan. Its sign is that the Sun will rise in the morning of that day white without exuding any rays.” [Sahîh Muslim (762)]
However, this is the statement of a Companion exercising his judgment (ijtihâd) which he based on the indications that he mentioned.
The majority of the scholars are of the opinion that this night is not specifically known, but that it is one of the last ten nights of Ramadan. We favor the opinion adopted by Ibn Hajr that it is in one of the odd nights of the last ten days of Ramadan.
The Prophet (peace be upon him) said: “Seek it in the last ten nights, in the odd nights.” [Sahîh al-Bukhârî (2016) and Sahîh Muslim (1167)]
It is a possibility that Laylat-ul-qadr may actually change from year to year. It may fall on the 21st, 23rd, 25th, 27th or 29th night of Ramadan. And allah knows best.
A person should spend these nights in prayer, supplication, recitation of the Qur’ân, and the remembrance of Allah. There is no specific worship prescribed for this night, except for the supplication mentioned in the following hadîth: `Â’ishah asked: “O Messenger of Allah! If I find Laylat-ul-qadr, what do you see that I should say in supplication?”
He replied: “Say: ‘O Allah! Indeed, You are the Pardoner; you love to pardon, so pardon me.” (Allâhumma! Innaka `afuww; tuhibbul-`afwa fa`fu `annî)
[Sunan al-Tirmidhî (3513) and Sunan Ibn Mâjah (3850). Al-Tirmidhî declared it “a good and authentic hadîth”. Al-Albânî also authenticated it.]
We are held accountable for the nights pursuant to how we fast in our own localities. And Allah knows best.
And Allah is most generous and merciful to His servants.
And Allah knows best
A thousand months – that is longer than most people live. Laylat-ul-qadr means "the Night of Decree". It is the night wherein Allah sent down the Qur'ân to the lowest heavens. Our good deeds on this special night are magnified in value, so that it is as if we have been offing those deeds for 1000 months.
When we compare our life spans to those of the people who witnessed the earliest Prophets, we see that our life spans are very brief. The Prophet (peace be upon him) said: "The lifespan of the people of my community is from 60-70 years. Only a few people live longer than that." [Sahîh Ibn Hibbân (2980)]
The life spans of the people at the times of the earliest Prophets were much longer, even centuries. Noah (peace be upon him), for instance, remained among his people for 950 years. Nevertheless, Prophet Muhammad (peace be upon him) said: "We are the last community, but we will be the foremost on the Day of Resurrection. " [Sahîh al-Bukhârî (827) and Sahîh Muslim (1414)]
How can we – whose life spans are so fleeting – manage to be foremost among the nations on the Day of Resurrection? We have such little time to worship Allah and perform good deeds. The answer to this question is that we do so by availing ourselves of the opportunities that Allah has given to us.
One of the greatest of these opportunities is to be found in the last ten nights of Ramadan, especially on one of the odd nights: the 21st, 23rd, 25th, 27th, or 29th night. It is almost certain that one of these nights is Laylat-ul-qadr, for the Prophet (peace be upon him) said: "Seek Laylat-ul-qadr in the last ten nights of Ramadan, in the odd nights." [Sahîh al-Bukhârî (2016) and Sahîh Muslim (1167)]
[We should keep in mind that the night precedes the day, so the 21st night of Ramadan is the night that precedes the 21st day or Ramadan, and not the night that follows it.]
Allah says: "Laylat-ul-qadr is better than 1000 months." [Sûrah al-Qadr: 3]
The night begins from the time of sunset until the time of dawn. This time period usually does not exceed 12 hours by much. Yet, what is the time-value of these few numbered hours? It is greater than 83 years!
We should do as the Prophet (peace be upon him) did, and strive with equal diligence on all ten of the last then nights of Ramadan, seeking this precious night. `Â'ishah tells us: "During the last ten nights of Ramadan, he would apply himself with diligence, stay up in worship throughout night, and wake up his family." [Musnad Ahmad (1050)]
Consider – if we follow the Prophet's example and as a consequence Allah blesses us to engage in worship on Laylat-ul-qadr for ten years, we will have the credit as if we engaged in that worship for 830 full years. If we find Laylat-ul-qadr for twenty Ramadans, we will be blessed with the credit of that worship for 1660 years.
By availing ourselves of this beautiful opportunity that Allah has given especially to us, we can truly be foremost in our deeds on the Day of Resurrection, even though our lives are so brief.
We should, therefore, beseech Allah from the start of Ramadan to bless us to worship Him on Laylat-ul-qadr. With Allah's help, it will be easy for us.
We should also keep in mind that the Prophet (peace be upon him) said: "Whoever fasts Ramadan with faith, seeking Allah's reward, will be forgiven all his past sins. Whoever observes Laylat-ul-qadr in prayer, with faith, seeking Allah's reward, will be forgiven all his past sins." [Sahîh al-Bukhârî (1910)]
Life is short. None of us know how many years lie ahead before we die. We might not live to see another Ramadan. Therefore, if Allah blesses us to live to see the last ten nights of Ramadan, we should treat it as if it is our last, and do everything we can to make the most of it. We will have the strength to do so as long as we remind ourselves of the great blessing Allah has bestowed upon us by our being alive in these nights.
Most mosque are full of worshippers on the 27th night of Ramadan until Fajr, seeking Laylat al-Qadr. Is there any evidence that it is on this night? Is there any special worshp to be carried out on this night? Also, what is the case when different countries start Ramadan on different days - will some countries miss Laylat-ul-qadr on account of this dfference?
There is disagreement as to when exactly is Laylat-ul-qadr.
Those who say that it is the 27th night of Ramadan cite the statement of `Ubayy b. Ka`b: “I swear by Allah that I know which night it is. It is the night Allah’s Messenger (peace be upon him) ordered us to observe standing in prayer. It is the night on the eve of the 27th of Ramadan. Its sign is that the Sun will rise in the morning of that day white without exuding any rays.” [Sahîh Muslim (762)]
However, this is the statement of a Companion exercising his judgment (ijtihâd) which he based on the indications that he mentioned.
The majority of the scholars are of the opinion that this night is not specifically known, but that it is one of the last ten nights of Ramadan. We favor the opinion adopted by Ibn Hajr that it is in one of the odd nights of the last ten days of Ramadan.
The Prophet (peace be upon him) said: “Seek it in the last ten nights, in the odd nights.” [Sahîh al-Bukhârî (2016) and Sahîh Muslim (1167)]
It is a possibility that Laylat-ul-qadr may actually change from year to year. It may fall on the 21st, 23rd, 25th, 27th or 29th night of Ramadan. And allah knows best.
A person should spend these nights in prayer, supplication, recitation of the Qur’ân, and the remembrance of Allah. There is no specific worship prescribed for this night, except for the supplication mentioned in the following hadîth: `Â’ishah asked: “O Messenger of Allah! If I find Laylat-ul-qadr, what do you see that I should say in supplication?”
He replied: “Say: ‘O Allah! Indeed, You are the Pardoner; you love to pardon, so pardon me.” (Allâhumma! Innaka `afuww; tuhibbul-`afwa fa`fu `annî)
[Sunan al-Tirmidhî (3513) and Sunan Ibn Mâjah (3850). Al-Tirmidhî declared it “a good and authentic hadîth”. Al-Albânî also authenticated it.]
We are held accountable for the nights pursuant to how we fast in our own localities. And Allah knows best.
And Allah is most generous and merciful to His servants.
And Allah knows best
Ramadhan......
As I was finishing iftaar like usual with the stockpiles of fruit, kebabs, samosas and rice, the thought of leaving for tarawih salah enters my head. It wasn’t like the first couple of days of ramadhan when you’re eager to get to the mosque, be acquainted with old friends and join the congregation – the novelty was beginning to wear off. The thought of doing wudu, leaving the house, and not returning until late into the night, began to lose its appeal.
It is midway during ramadhan however (just when the fatigue starts to emerge), when one takes time to reflect and truly think about the benefits of offering tarawih salah – not to go to the masjid and have a jolly with friends you’ve been re-united with, or stand for 20 rak’ahs because it’s “the thing to do” in ramadhan, but to appreciate its context. The prophet (SAW) has regarded the tarawih salah as a means of forgiveness of sins. He (SAW) has said: "The one who observes the tarawih salah at night during Ramadan with complete faith and devotion only for the sake of the recompense of the hearafter, will have all of his previous sins forgiven by Allah." (Bukhari, Muslim)
The key words being “faith” and “devotion”. Thus, let us not get distracted by the brother who keeps burping next to us (although his wife may need to put let spices in his dinner), or the brother who keeps fidgeting with his feet. Let us remain steadfast during the long and short surah’s. May Allah SWT open up our minds to truly comprehend the verses coming out of the imaams mouth. Let us not be distracted by a slight discomfort in our limbs and let us think instead of the many days and nights spent by the prophet (SAW) in a state of ibadah.
Let us briefly consider the medical benefits of tarawih prayers:
Therapeutic and spiritual benefits right from performing wudu to the physical movements in the salat – Takbir, Qiyam, Ruku, Sajda.
After iftaar, blood glucose levels rise, along with plasma insulin. Liver and the muscles take up the circulating glucose; which is metabolised into carbon dioxide and water during the tarawih prayers.
Physical & Emotional Well-being - It was noted that the five daily prayers (Salah) produce the same physiological changes without any undesirable side effects as those produced by jogging or walking at about three miles per hour. Recent research studies performed on 17,000 Harvard alumni who entered college between 1916-1950 give strong evidence that only moderate aerobic exercise, equivalent to jogging about 3 miles a day, promotes good health and may actually add years to life.
Elderly – Physiological activity generally diminishes with age, with osteoporosis being a common bone condition. Slow and regular movements of the salah can help improve joint flexibility and general improvement of the cardiovascular reserve.
Benefits on the skeletal muscle – Prevent the need for a chiropractor (trust me, not a pleasant experience !) and maintain muscle contractions, blood flow, respiratory efficiency, assertiveness and physical strength.
Mental Health – Well known fact that exercise improves mood, thought and behaviour, quality of life, well being, energy and reduces anxiety. Recitation (ayaat from the Quran) improves memory. In fact the tarawih salah is an ideal condition for ‘relaxation response’, releasing encephalins, beta-endorphins and others into the bloodstream.
Some of the things which helped me during the last Ramadhan was taking a large bottle of your favourite beverage with you to the masjid (I personally preferred the Ribena !) – although it may prove popular so be prepared to share ! I also went with a really good old school friend, alhamdulillah every day (although auditing unfortunately meant working away from home for a couple of days – this year, have cut out all overseas audits from the month of ramadhan, to ensure I don’t miss any of the tarawih salahs). However, the beauty about going with a friend is that we all have moments of weakness and your friend can help significantly in that respect. You can also take it in turn to drive – cutting the monotony out of the process. Over time, I tried to arrive in ample time before the salah, and endeavoured to read as much of the quran as possible, paying careful attention to the English translation – I found this to help incredibly with my concentration during the salah. Although its all too tempting to sit and natter, this can be savoured until the end ! …
May Allah swt make it easy for us to practice our deen. May He open our hearts to be hungry for knowledge and may He strengthen our imaan, allowing us to pray our tarawih salahs with utmost “faith” and “devotion”, allowing us to inshaAllah reap the rewards of this blessed month. Ameen…
It is midway during ramadhan however (just when the fatigue starts to emerge), when one takes time to reflect and truly think about the benefits of offering tarawih salah – not to go to the masjid and have a jolly with friends you’ve been re-united with, or stand for 20 rak’ahs because it’s “the thing to do” in ramadhan, but to appreciate its context. The prophet (SAW) has regarded the tarawih salah as a means of forgiveness of sins. He (SAW) has said: "The one who observes the tarawih salah at night during Ramadan with complete faith and devotion only for the sake of the recompense of the hearafter, will have all of his previous sins forgiven by Allah." (Bukhari, Muslim)
The key words being “faith” and “devotion”. Thus, let us not get distracted by the brother who keeps burping next to us (although his wife may need to put let spices in his dinner), or the brother who keeps fidgeting with his feet. Let us remain steadfast during the long and short surah’s. May Allah SWT open up our minds to truly comprehend the verses coming out of the imaams mouth. Let us not be distracted by a slight discomfort in our limbs and let us think instead of the many days and nights spent by the prophet (SAW) in a state of ibadah.
Let us briefly consider the medical benefits of tarawih prayers:
Therapeutic and spiritual benefits right from performing wudu to the physical movements in the salat – Takbir, Qiyam, Ruku, Sajda.
After iftaar, blood glucose levels rise, along with plasma insulin. Liver and the muscles take up the circulating glucose; which is metabolised into carbon dioxide and water during the tarawih prayers.
Physical & Emotional Well-being - It was noted that the five daily prayers (Salah) produce the same physiological changes without any undesirable side effects as those produced by jogging or walking at about three miles per hour. Recent research studies performed on 17,000 Harvard alumni who entered college between 1916-1950 give strong evidence that only moderate aerobic exercise, equivalent to jogging about 3 miles a day, promotes good health and may actually add years to life.
Elderly – Physiological activity generally diminishes with age, with osteoporosis being a common bone condition. Slow and regular movements of the salah can help improve joint flexibility and general improvement of the cardiovascular reserve.
Benefits on the skeletal muscle – Prevent the need for a chiropractor (trust me, not a pleasant experience !) and maintain muscle contractions, blood flow, respiratory efficiency, assertiveness and physical strength.
Mental Health – Well known fact that exercise improves mood, thought and behaviour, quality of life, well being, energy and reduces anxiety. Recitation (ayaat from the Quran) improves memory. In fact the tarawih salah is an ideal condition for ‘relaxation response’, releasing encephalins, beta-endorphins and others into the bloodstream.
Some of the things which helped me during the last Ramadhan was taking a large bottle of your favourite beverage with you to the masjid (I personally preferred the Ribena !) – although it may prove popular so be prepared to share ! I also went with a really good old school friend, alhamdulillah every day (although auditing unfortunately meant working away from home for a couple of days – this year, have cut out all overseas audits from the month of ramadhan, to ensure I don’t miss any of the tarawih salahs). However, the beauty about going with a friend is that we all have moments of weakness and your friend can help significantly in that respect. You can also take it in turn to drive – cutting the monotony out of the process. Over time, I tried to arrive in ample time before the salah, and endeavoured to read as much of the quran as possible, paying careful attention to the English translation – I found this to help incredibly with my concentration during the salah. Although its all too tempting to sit and natter, this can be savoured until the end ! …
May Allah swt make it easy for us to practice our deen. May He open our hearts to be hungry for knowledge and may He strengthen our imaan, allowing us to pray our tarawih salahs with utmost “faith” and “devotion”, allowing us to inshaAllah reap the rewards of this blessed month. Ameen…
Saturday, 12 September 2009
Wife
By getting married you are not just getting a wife, you are getting your whole world. From now until the rest of your days your wife will be your partner, your companion, and your best friend.
She will share your moments, your days, and your years. She will share your joys and sorrows, your successes and failures, your dreams and your fears. When you are ill, she will take the best care of you; when you need help, she will do all she can for you; when you have a secret, she will keep it; when you need advice, she will give you the best advice. She will always be with you: when you wake up in the morning the first thing your eyes will see will be hers; during the day, she will be with you, if for some time she is not with you by her physical body, she will be thinking of you, praying for you with all her heart, mind, and soul; when you go to sleep at night, the last thing your eyes will see will be her; and when you are asleep you will still see her in your dreams. In short, she will be your whole world and you will be her whole world.
The best description that I personally have ever read describing the closeness of the spouses to each other is the Qur'anic verse which says: "They are your garments and you are their garments." (Surah Al Baqarah 2:187). Indeed, spouses are like garments to each other because they provide one another with the protection, the comfort, the cover, the support, and the adornment that garments provide to humans. Just imagine a journey in the winter of Alaska without garments! Our spouses provide us with the same level of comfort, protection, cover, and support in the journey of our lives on this earth as garments would do in the Alaskan journey.
The relationship between the spouses is the most amazing of all human relations: the amount of love and affection, intimacy and closeness, mercy and compassion, peace and tranquillity that fills the hearts of the spouses is simply inexplicable. The only rational explanation for these most amazing of all human feelings is that: it is an act of Allah Subhanahu wa Ta'ala, "And Allah has made for you Mates (and Companions of your own nature ..." (Surah Al Nahl 16:72)
Only our Almighty Allah Subhanahu wa Ta'ala in His Infinite Power, Boundless Mercy, and Great Wisdom can create and ingrain these amazing and blessed feelings in the hearts of the spouses. In fact Allah Subhanahu wa Ta'ala is reminding those who search for His signs in the universe that these feelings in the hearts of the spouses are among the signs that should guide humans to His existence as He says in the Qur'an, "And among His signs is this, that He created for you mates from among yourselves that you may dwell in tranquillity with them and He has put love and mercy between your hearts: verily in that are signs for those who reflect." (Surah Al Rum 30:21)
But Allah Subhanahu wa Ta'ala knows that the human heart is not a static entity, it is sometimes weak and at times dynamic. Feelings can and do change with time. Love may wither and fade away. The marital bond might weaken if not properly cared for. Happiness in marriage cannot be taken for granted; continuous happiness requires constant giving from both sides. For the tree of marital love to remain alive and keep growing, the soil has to be sustained, maintained, watered and nurtured.
Remember that our Prophet Muhammad Salallaahu 'aliahi wa'sallaam had found the time to go out to the desert and race with his wife Aisha. She outran him but later after she had gained some weight, he outran her. Remember that the Prophet Salallaahu 'aliahi wa'sallaam took his wife to watch the young Ethiopians playing and dancing their folk dances. The show of emotions is necessary to keep the marital bond away from rusting and disintegrating. Remember that you will be rewarded by Allah Subhanahu wa Ta'ala for any emotions you show to your wife as the Prophet Salallaahu 'aliahi wa'sallaam said "One would be rewarded for anything that he does seeking the pleasure of Allah even the food that he puts in the mouth of his wife"
Never underestimate the importance of seemingly little things as putting food in your wife's mouth, opening the car door for her, etc. Remember that the Prophet Salallaahu 'aliahi wa'sallaam used to extend his knee to his wife to assist her up to ride the camel.
Try to always find some time for both of you to pray together. Strengthening the bond between you and Allah Subhanahu wa Ta'ala is the best guarantee that your own marital bond would always remain strong. Having peace with Allah Subhanahu wa Ta'ala will always result in having more peace at home.
Remember that the Prophet Salallaahu 'aliahi wa'sallaam gave glad tidings for those couples who wake up at night to pray together. The Prophet Salallaahu 'aliahi wa'sallaam even urged the spouse who rises up first to wake the other spouse up, even by splashing cold water on his/her face.
Always try your best to be good to your wife by words and by deeds. Talk to her, smile to her, seek her advice, ask for her opinion, spend quality time with her and always remember that the Prophet Salallaahu 'aliahi wa'sallaam said, "The best of you are those who are best to their wives"
Finally, it is common that spouses vow to love and honor their spouses until death do them part. I do believe that this vow is good or even great, but not enough! It is not enough that you love your wife. You have to love what she loves as well. Her family, her loved ones must also become your loved ones. Don't be like my colleague who was unhappy about his wife's parents coming to visit for few weeks. He candidly said to her "I don't like your parents." Naturally she angrily looked at him straight in the eye and said, "I don't like yours either." Also, it is not enough that you love her until death do you part. Love should never end and we do believe there is life after death where those who did righteousness in this world will be joined by their spouses (Surah Al Zukhruf 43:70) and offsprings.
The best example in this regard is the Prophet Salallaahu 'aliahi wa'sallaam whose love for Khadija, his wife of 25 years, extended to include all those she loved; this love of his continued even after her death. It was many years after her death and he never forgot her and whenever a goat was slaughtered in his house he would send portions of it to Khadija's family and friends and whenever he felt that the visitor at the door might be Khadija's sister Hala, he would pray saying, "O Allah let it be Hala."
She will share your moments, your days, and your years. She will share your joys and sorrows, your successes and failures, your dreams and your fears. When you are ill, she will take the best care of you; when you need help, she will do all she can for you; when you have a secret, she will keep it; when you need advice, she will give you the best advice. She will always be with you: when you wake up in the morning the first thing your eyes will see will be hers; during the day, she will be with you, if for some time she is not with you by her physical body, she will be thinking of you, praying for you with all her heart, mind, and soul; when you go to sleep at night, the last thing your eyes will see will be her; and when you are asleep you will still see her in your dreams. In short, she will be your whole world and you will be her whole world.
The best description that I personally have ever read describing the closeness of the spouses to each other is the Qur'anic verse which says: "They are your garments and you are their garments." (Surah Al Baqarah 2:187). Indeed, spouses are like garments to each other because they provide one another with the protection, the comfort, the cover, the support, and the adornment that garments provide to humans. Just imagine a journey in the winter of Alaska without garments! Our spouses provide us with the same level of comfort, protection, cover, and support in the journey of our lives on this earth as garments would do in the Alaskan journey.
The relationship between the spouses is the most amazing of all human relations: the amount of love and affection, intimacy and closeness, mercy and compassion, peace and tranquillity that fills the hearts of the spouses is simply inexplicable. The only rational explanation for these most amazing of all human feelings is that: it is an act of Allah Subhanahu wa Ta'ala, "And Allah has made for you Mates (and Companions of your own nature ..." (Surah Al Nahl 16:72)
Only our Almighty Allah Subhanahu wa Ta'ala in His Infinite Power, Boundless Mercy, and Great Wisdom can create and ingrain these amazing and blessed feelings in the hearts of the spouses. In fact Allah Subhanahu wa Ta'ala is reminding those who search for His signs in the universe that these feelings in the hearts of the spouses are among the signs that should guide humans to His existence as He says in the Qur'an, "And among His signs is this, that He created for you mates from among yourselves that you may dwell in tranquillity with them and He has put love and mercy between your hearts: verily in that are signs for those who reflect." (Surah Al Rum 30:21)
But Allah Subhanahu wa Ta'ala knows that the human heart is not a static entity, it is sometimes weak and at times dynamic. Feelings can and do change with time. Love may wither and fade away. The marital bond might weaken if not properly cared for. Happiness in marriage cannot be taken for granted; continuous happiness requires constant giving from both sides. For the tree of marital love to remain alive and keep growing, the soil has to be sustained, maintained, watered and nurtured.
Remember that our Prophet Muhammad Salallaahu 'aliahi wa'sallaam had found the time to go out to the desert and race with his wife Aisha. She outran him but later after she had gained some weight, he outran her. Remember that the Prophet Salallaahu 'aliahi wa'sallaam took his wife to watch the young Ethiopians playing and dancing their folk dances. The show of emotions is necessary to keep the marital bond away from rusting and disintegrating. Remember that you will be rewarded by Allah Subhanahu wa Ta'ala for any emotions you show to your wife as the Prophet Salallaahu 'aliahi wa'sallaam said "One would be rewarded for anything that he does seeking the pleasure of Allah even the food that he puts in the mouth of his wife"
Never underestimate the importance of seemingly little things as putting food in your wife's mouth, opening the car door for her, etc. Remember that the Prophet Salallaahu 'aliahi wa'sallaam used to extend his knee to his wife to assist her up to ride the camel.
Try to always find some time for both of you to pray together. Strengthening the bond between you and Allah Subhanahu wa Ta'ala is the best guarantee that your own marital bond would always remain strong. Having peace with Allah Subhanahu wa Ta'ala will always result in having more peace at home.
Remember that the Prophet Salallaahu 'aliahi wa'sallaam gave glad tidings for those couples who wake up at night to pray together. The Prophet Salallaahu 'aliahi wa'sallaam even urged the spouse who rises up first to wake the other spouse up, even by splashing cold water on his/her face.
Always try your best to be good to your wife by words and by deeds. Talk to her, smile to her, seek her advice, ask for her opinion, spend quality time with her and always remember that the Prophet Salallaahu 'aliahi wa'sallaam said, "The best of you are those who are best to their wives"
Finally, it is common that spouses vow to love and honor their spouses until death do them part. I do believe that this vow is good or even great, but not enough! It is not enough that you love your wife. You have to love what she loves as well. Her family, her loved ones must also become your loved ones. Don't be like my colleague who was unhappy about his wife's parents coming to visit for few weeks. He candidly said to her "I don't like your parents." Naturally she angrily looked at him straight in the eye and said, "I don't like yours either." Also, it is not enough that you love her until death do you part. Love should never end and we do believe there is life after death where those who did righteousness in this world will be joined by their spouses (Surah Al Zukhruf 43:70) and offsprings.
The best example in this regard is the Prophet Salallaahu 'aliahi wa'sallaam whose love for Khadija, his wife of 25 years, extended to include all those she loved; this love of his continued even after her death. It was many years after her death and he never forgot her and whenever a goat was slaughtered in his house he would send portions of it to Khadija's family and friends and whenever he felt that the visitor at the door might be Khadija's sister Hala, he would pray saying, "O Allah let it be Hala."
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