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."
Saturday, 5 September 2009
The planner
The head of the service personnel of Masjidun Nabawi was Shamsuddin Sawaab Lamti. He was a pious man who was kind and generous towards the poor. Now, Sawaab explains that that he had a close friend who used to frequent the gatherings of the ruler of Madinah.
This friend of his often kept him informed about any major developments that he had heard of. One day this friend came to him and said : “Something major has happened today.” Upon enquiry he explained : “A number of people have come from Syria and they have bribed the ruler of Madinah with a huge bribe to allow them to open the blessed graves and remove the bodies of Abu Bakr and Umar Radhi Allaahu Anhuma. The ruler has agreed to their request.”
Sawaab explains : “I became extremely worried. Shortly there after a messenger of the ruler of Madinah arrived saying that the ruler wanted to see me.”When I had come before the ruler he said to me: “Sawaab, some people will knock at the door of the Masjid tonight. Open the door for them and allow them do what they want to do. Do not interfere with them in any way.” Sawaab replied that we would do so.
Sawaab explains further : ” I came back and I spent the day crying without anybody knowing why I was so worried. At night, after we had performed Esha Salaah, we locked the doors of the Masjid as usual. Shortly afterwards, somebody knocked at the door known as Baabus Salaam. The ruler of Madinah used to live in a fort in front of Baabus Salaam. I opened the door. Forty people entered. I counted then as they walked by me one by one. They were carrying equipment that was normally used for digging and excavation work.They also had candles with them. They were heading towards the Sacred Chamber. But, I take an Oath by Allah, that they had not even reach the pulpit when the earth suddenly split beneath their feet and they were all buried together with their tools. No sign was left of them.”
Sawaab continues : “The ruler became anxious waiting for news regarding them and finally sent for me.”
He asked : “Sawaab, did some people not come to you?” Sawaab replied: “Yes, indeed. But, the earth has swallowed them.” The ruler said : “Think before you speak.” Sawaab insisted that he was speaking the truth and then took the ruler to see the spot where the incident had happened.
The ruler said : “This matter should remain here. If you mention this incident to anybody you shall be beheaded!”
This incident has also been mentioned by Samhoodi and others who mention that the number of people was fifteen or twenty and they were swallowed by the earth when they had gone only a few steps towards the Sacred Chamber. This incident happened in the middle of the seventh century after Hijra.
Lesson: “They plan and Allah also plans. And Allah is the best of planners.” (Surah Imraan, verse 54)
No matter how carefully their plans may be, in the sight of Allah it is weaker than a spider’s web. Allah Azza Wajal is the ultimate Controler, Protector and Planner.
Reference : Wafa al-Wafa
And Allah knows best
This friend of his often kept him informed about any major developments that he had heard of. One day this friend came to him and said : “Something major has happened today.” Upon enquiry he explained : “A number of people have come from Syria and they have bribed the ruler of Madinah with a huge bribe to allow them to open the blessed graves and remove the bodies of Abu Bakr and Umar Radhi Allaahu Anhuma. The ruler has agreed to their request.”
Sawaab explains : “I became extremely worried. Shortly there after a messenger of the ruler of Madinah arrived saying that the ruler wanted to see me.”When I had come before the ruler he said to me: “Sawaab, some people will knock at the door of the Masjid tonight. Open the door for them and allow them do what they want to do. Do not interfere with them in any way.” Sawaab replied that we would do so.
Sawaab explains further : ” I came back and I spent the day crying without anybody knowing why I was so worried. At night, after we had performed Esha Salaah, we locked the doors of the Masjid as usual. Shortly afterwards, somebody knocked at the door known as Baabus Salaam. The ruler of Madinah used to live in a fort in front of Baabus Salaam. I opened the door. Forty people entered. I counted then as they walked by me one by one. They were carrying equipment that was normally used for digging and excavation work.They also had candles with them. They were heading towards the Sacred Chamber. But, I take an Oath by Allah, that they had not even reach the pulpit when the earth suddenly split beneath their feet and they were all buried together with their tools. No sign was left of them.”
Sawaab continues : “The ruler became anxious waiting for news regarding them and finally sent for me.”
He asked : “Sawaab, did some people not come to you?” Sawaab replied: “Yes, indeed. But, the earth has swallowed them.” The ruler said : “Think before you speak.” Sawaab insisted that he was speaking the truth and then took the ruler to see the spot where the incident had happened.
The ruler said : “This matter should remain here. If you mention this incident to anybody you shall be beheaded!”
This incident has also been mentioned by Samhoodi and others who mention that the number of people was fifteen or twenty and they were swallowed by the earth when they had gone only a few steps towards the Sacred Chamber. This incident happened in the middle of the seventh century after Hijra.
Lesson: “They plan and Allah also plans. And Allah is the best of planners.” (Surah Imraan, verse 54)
No matter how carefully their plans may be, in the sight of Allah it is weaker than a spider’s web. Allah Azza Wajal is the ultimate Controler, Protector and Planner.
Reference : Wafa al-Wafa
And Allah knows best
Friday, 4 September 2009
The last 10 days of Ramadhan
What's so Important about The Last Ten Nights of Ramadan?
And What can I Do During this Time?
The last ten nights of Ramadan are very special.
The first of these nights occurs on the eve of the 21st day of Ramadan. In other words, it is the night that commences after the completion of the 20th day of fasting. Sometimes there are only nine nights, whenever the month of Ramadan lasts for only 29 days.
Nevertheless, they are still traditionally referred to as "the last ten nights". The Prophet (pbuh) used to single these nights out for worship and the performance of good deeds. He would exert himself in worship during these ten nights more than any other nights of the year. `A'ishah tells us: "During the last ten nights of Ramadan, the Prophet (pbuh) would tighten his waist belt and spend the night in worship. He would also wake up his family." [Sahîh al-Bukhârî (1920)] `A'ishah also says: "I had never known Allah's Messenger (pbuh) to read the entire Qur'ân in a single night, or to spend the whole night in prayer up until the morning, or to spend a whole month in fasting – except in Ramadan." [Sunan al-Nasâ'î (1641) and Sunan Ibn Mâjah (1348)]
When we say that the Prophet spent the whole night in worship, we should qualify it. This is because he would spend some time eating dinner, partaking of his pre-dawn meal, and other similar activities. However, he would spend most of the night in worship. Waking Up the Family `A'ishah informs us that the Prophet (pbuh) used to wake up his family during the last ten nights of Ramadan.
Indeed, he used to wake up his wives for prayer throughout the year, but that was so that they could pray for a small fraction of the night. We know this, because Umm Salamah relates that the Prophet (pbuh) woke her up one night and said: "Glory be to Allah. What has been sent down of trials during this night? What has been sent down of treasures, so that the denizens of the bedchambers will be awakened? O Lord! To be clothed in this world by naked in the
Hereafter." [Sahîh al-Bukhârî (1074)] During the last ten nights of Ramadan, the Prophet (pbuh) would wake up his wives to pray for a much longer portion of the night than during the rest of the year. Exerting Oneself in Worship `A'isha tells us: "The Prophet would exert himself in worship during the last ten nights more than at any other time of the year." [Sahîh Muslim (1175)] The great jurist, al-Shâfi`î declares: "It is Sunnah for one to exert greater efforts in worship during the last ten nights of Ramadan." [al-Majmû` (6/397)] When `A'ishah tells us that the Prophet (pbuh) would "tighten his waistbelt", she is speaking figuratively. The phrase means to set about to devote oneself fully and wholeheartedly to the task at hand. Observing a Retreat in the Mosque (I`tikâf) Observing a retreat in the mosque is of the best things we can do during the last ten nights of Ramadan. `A'ishah tells us: "The Prophet (pbuh) used to observe a retreat in the mosque during the last ten nights of Ramadan up until he died. His wives continued to observe this practice after his death." [Sahîh al-Bukhârî (1922) and Sahîh Muslim (1172)]
The practice of i`tikâf is a strongly recommended act. It is defined as remaining in retreat in the mosque for the express purpose of worship. The purpose of doing so is to devote one's heart exclusively to Allah. The person engaging in i`tikâf keeps this intention close to mind and seeks Allah's blessings. He should not forget the reason why he is observing this retreat.
A person observing i`tikâf does not leave the mosque except for what is absolutely necessary (like going to the bathroom). While in the mosque, he should busy himself with the remembrance of Allah. He should make sure to offer the remembrances of the morning and evening and the prescribed remembrances for the five daily prayers. He should perform all of the Sunnah prayers and all other recommended prayers, like the Duhâ prayer. He should read as much of the Qur'ân as he can. He should spend less time eating and sleep as little as possible. He should avoid unnecessary talk.
However, he should engage in advising his fellow Muslims and in enjoining them to truth and to patience. Generosity It is encouraged for us to be extra generous during the last ten nights of Ramadan, without being extravagant or ostentatious in our giving. Ibn `Abbâs relates that: "Allah's Messenger (pbuh) was the most generous of all people in doing good, and he was at his most generous during the month of Ramadan. Gabriel used to meet with him every year throughout the month of Ramadan, so the Prophet could recite the Qur'ân to him. Whenever Gabriel met with him, he became more generous than a beneficial breeze.." [Sahîh al-Bukhârî (1902) and Sahîh Muslim (2308)] Al-Nawawî states [al-Majmû` (6/398)]
Generosity and open-handedness are strongly encouraged in Ramadan, especially during the last ten nights. By doing so, we emulate the example of Allah's Messenger (pbuh) as well as of our Pious Predecessors. Also, this month is noble, and good works carried out in this month are more blessed than they are at any other time. Also, during this month, people are preoccupied with fasting and worship, and this distracts them from their livelihood, so they might need some assistance during this time.Seeking Out Laylah al-Qadr One of the greatest distinctions of these ten special nights is that one of them is Laylah al-Qadr – the Night of Decree. This is the greatest night of the year – better than a thousand months. This means that a Muslim can earn more rewards on Laylah al-Qadr than he would if – excluding this special night – he were worship his Lord for eighty-four years straight.. This is one of the immense favours that Allah has bestowed upon the Muslim community. Ibrâhîm al-Nakha`î says: "Good works performed on this night are better than those performed consistently for a thousand months." Abû Hurayrah relates that the Prophet (pbuh) said: "Whoever spends Laylah al-Qadr in prayer, believing in Allah and seeking His reward, will be forgiven all of his past sins." [Sahîh al-Bukhârî (1802) and Sahîh Muslim (760)] Belief in Allah, in this hadîth, means not only to believe in Allah, but to believe in the reward that we are promised for observing prayer on this night. Laylah al-Qadr is on one of the odd nights. `A'ishah relates that Allah's Messenger (pbuh) said: "Seek out Laylah al-Qadr in the odd nights during the last ten nights of Ramadan." [Sahîh al-Bukhârî (1913) and Sahîh Muslim (1169)] It is most likely one of the last seven odd nights. Ibn `Umar relates that Allah's Messenger (pbuh) said: "Look for it in the last ten nights. If one of you falls weak or unable to do so, then he should at least try on the seven remaining nights." [Sahîh Muslim (1165)] The most likely candidate for Laylah al-Qadr is the 27th night of Ramadan. This is indicated by the statement of `Ubayy b. Ka`b: “I swear by Allah that I know which night it is. It is the night in which Allah’s Messenger (pbuh) ordered us to observe 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)] A Muslim should seek out this special night by spending the last ten nights of Ramadan engaged in various acts of worship. These include reciting the remembrances of Allah, reading the Qur'ân, and begging Allah's forgiveness. It is best for us to strive hard on all ten nights, because the Prophet (pbuh) said: The way we "look for" Laylah al-Qadr is by engaging in extra worship. When the Prophet (pbuh) said: "Look for it in the last ten nights" he did not mean that we should literally "look for" signs and indications that distinguish Laylah al-Qadr from other nights. The things that distinguish Laylah al-Qadr from other nights are part of the Unseen. Allah says: " Surely We revealed it on a blessed night. Surely We ever wish to warn (against evil) – On this night, every wise matter is made distinct." [Sûrah al-Dukhân (3-4)] Allah says: "Laylah al-Qadr is better than a thousand months. The angels and the Spirit descend therein, by the permission of their Lord, with every decree. (This night is) peace, until the rising of the dawn." [Sûrah al-Qadr (3-5)] These are the ways in which Laylah al-Qadr is special. They are not things that we can see with our eyes. No one after the Prophet (pbuh) can see the angels. The last ten days have a special place in Islam because among them comes Laylat al-Qadr (Night of Power). The Prophet said about this majestic night "Any Muslim who stands in prayer during the Night of Qadr out of faith and sincerity, his/her previous sins shall be forgiven."
It is the night when the Qur'an was revealed.
It is the night when the Message (the Final and seal of all messages) sent to Prophet Mohammed (pbuh), started
It is the night when the light, that would illuminate mankind to the end of life, started
It is the night when every matter of ordainment is decreed
Allah says in what can be translated as :
"Verily! We have sent it (this Quran) down in the Night of Decree (Lailatul-Qadr) . And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months.
Therein descend the angels (ie. Gabriel) by Allaah's Permission with all Decrees, Peace! until the appearance of dawn." [97:1-5]
Abu Hurairah reported that the Prophet, (pbuh), said " The blessed month has come to you. Allah has made fasting during it obligatory upon you. During it the gates to Paradise are opened and the gates of Hellfire are locked, and the devils are chained. There is a night [during this month] which is better than a thousand months. Whoever is deprived of its good is really deprived [of something great]. [Ahmad, an-Nisa'i and al-Bayhaqi]
One who misses this blessed night then he has missed much good for no one misses it except one from whom it is withheld. Therefore it is recommended that the Muslim who is eager to be obedient to Allah should stand in Prayer during this night out of Eemaan and hoping for the great reward, since if he does this, Allah will forgive his previous sins.
What happens to the person who witnesses Laylatul-Qadr? and what should one do?
Abu Hurairah Radhiya Allahu `anhu reported that the Messenger of Allah, (pbuh), said :
"Whoever stands (in prayer) in Lailatul-Qadr out of Eemaan (faith and sincerity) and seeking reward then his previous sins are forgiven". [Bukhari]
And Allah swt knows best.....
And What can I Do During this Time?
The last ten nights of Ramadan are very special.
The first of these nights occurs on the eve of the 21st day of Ramadan. In other words, it is the night that commences after the completion of the 20th day of fasting. Sometimes there are only nine nights, whenever the month of Ramadan lasts for only 29 days.
Nevertheless, they are still traditionally referred to as "the last ten nights". The Prophet (pbuh) used to single these nights out for worship and the performance of good deeds. He would exert himself in worship during these ten nights more than any other nights of the year. `A'ishah tells us: "During the last ten nights of Ramadan, the Prophet (pbuh) would tighten his waist belt and spend the night in worship. He would also wake up his family." [Sahîh al-Bukhârî (1920)] `A'ishah also says: "I had never known Allah's Messenger (pbuh) to read the entire Qur'ân in a single night, or to spend the whole night in prayer up until the morning, or to spend a whole month in fasting – except in Ramadan." [Sunan al-Nasâ'î (1641) and Sunan Ibn Mâjah (1348)]
When we say that the Prophet spent the whole night in worship, we should qualify it. This is because he would spend some time eating dinner, partaking of his pre-dawn meal, and other similar activities. However, he would spend most of the night in worship. Waking Up the Family `A'ishah informs us that the Prophet (pbuh) used to wake up his family during the last ten nights of Ramadan.
Indeed, he used to wake up his wives for prayer throughout the year, but that was so that they could pray for a small fraction of the night. We know this, because Umm Salamah relates that the Prophet (pbuh) woke her up one night and said: "Glory be to Allah. What has been sent down of trials during this night? What has been sent down of treasures, so that the denizens of the bedchambers will be awakened? O Lord! To be clothed in this world by naked in the
Hereafter." [Sahîh al-Bukhârî (1074)] During the last ten nights of Ramadan, the Prophet (pbuh) would wake up his wives to pray for a much longer portion of the night than during the rest of the year. Exerting Oneself in Worship `A'isha tells us: "The Prophet would exert himself in worship during the last ten nights more than at any other time of the year." [Sahîh Muslim (1175)] The great jurist, al-Shâfi`î declares: "It is Sunnah for one to exert greater efforts in worship during the last ten nights of Ramadan." [al-Majmû` (6/397)] When `A'ishah tells us that the Prophet (pbuh) would "tighten his waistbelt", she is speaking figuratively. The phrase means to set about to devote oneself fully and wholeheartedly to the task at hand. Observing a Retreat in the Mosque (I`tikâf) Observing a retreat in the mosque is of the best things we can do during the last ten nights of Ramadan. `A'ishah tells us: "The Prophet (pbuh) used to observe a retreat in the mosque during the last ten nights of Ramadan up until he died. His wives continued to observe this practice after his death." [Sahîh al-Bukhârî (1922) and Sahîh Muslim (1172)]
The practice of i`tikâf is a strongly recommended act. It is defined as remaining in retreat in the mosque for the express purpose of worship. The purpose of doing so is to devote one's heart exclusively to Allah. The person engaging in i`tikâf keeps this intention close to mind and seeks Allah's blessings. He should not forget the reason why he is observing this retreat.
A person observing i`tikâf does not leave the mosque except for what is absolutely necessary (like going to the bathroom). While in the mosque, he should busy himself with the remembrance of Allah. He should make sure to offer the remembrances of the morning and evening and the prescribed remembrances for the five daily prayers. He should perform all of the Sunnah prayers and all other recommended prayers, like the Duhâ prayer. He should read as much of the Qur'ân as he can. He should spend less time eating and sleep as little as possible. He should avoid unnecessary talk.
However, he should engage in advising his fellow Muslims and in enjoining them to truth and to patience. Generosity It is encouraged for us to be extra generous during the last ten nights of Ramadan, without being extravagant or ostentatious in our giving. Ibn `Abbâs relates that: "Allah's Messenger (pbuh) was the most generous of all people in doing good, and he was at his most generous during the month of Ramadan. Gabriel used to meet with him every year throughout the month of Ramadan, so the Prophet could recite the Qur'ân to him. Whenever Gabriel met with him, he became more generous than a beneficial breeze.." [Sahîh al-Bukhârî (1902) and Sahîh Muslim (2308)] Al-Nawawî states [al-Majmû` (6/398)]
Generosity and open-handedness are strongly encouraged in Ramadan, especially during the last ten nights. By doing so, we emulate the example of Allah's Messenger (pbuh) as well as of our Pious Predecessors. Also, this month is noble, and good works carried out in this month are more blessed than they are at any other time. Also, during this month, people are preoccupied with fasting and worship, and this distracts them from their livelihood, so they might need some assistance during this time.Seeking Out Laylah al-Qadr One of the greatest distinctions of these ten special nights is that one of them is Laylah al-Qadr – the Night of Decree. This is the greatest night of the year – better than a thousand months. This means that a Muslim can earn more rewards on Laylah al-Qadr than he would if – excluding this special night – he were worship his Lord for eighty-four years straight.. This is one of the immense favours that Allah has bestowed upon the Muslim community. Ibrâhîm al-Nakha`î says: "Good works performed on this night are better than those performed consistently for a thousand months." Abû Hurayrah relates that the Prophet (pbuh) said: "Whoever spends Laylah al-Qadr in prayer, believing in Allah and seeking His reward, will be forgiven all of his past sins." [Sahîh al-Bukhârî (1802) and Sahîh Muslim (760)] Belief in Allah, in this hadîth, means not only to believe in Allah, but to believe in the reward that we are promised for observing prayer on this night. Laylah al-Qadr is on one of the odd nights. `A'ishah relates that Allah's Messenger (pbuh) said: "Seek out Laylah al-Qadr in the odd nights during the last ten nights of Ramadan." [Sahîh al-Bukhârî (1913) and Sahîh Muslim (1169)] It is most likely one of the last seven odd nights. Ibn `Umar relates that Allah's Messenger (pbuh) said: "Look for it in the last ten nights. If one of you falls weak or unable to do so, then he should at least try on the seven remaining nights." [Sahîh Muslim (1165)] The most likely candidate for Laylah al-Qadr is the 27th night of Ramadan. This is indicated by the statement of `Ubayy b. Ka`b: “I swear by Allah that I know which night it is. It is the night in which Allah’s Messenger (pbuh) ordered us to observe 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)] A Muslim should seek out this special night by spending the last ten nights of Ramadan engaged in various acts of worship. These include reciting the remembrances of Allah, reading the Qur'ân, and begging Allah's forgiveness. It is best for us to strive hard on all ten nights, because the Prophet (pbuh) said: The way we "look for" Laylah al-Qadr is by engaging in extra worship. When the Prophet (pbuh) said: "Look for it in the last ten nights" he did not mean that we should literally "look for" signs and indications that distinguish Laylah al-Qadr from other nights. The things that distinguish Laylah al-Qadr from other nights are part of the Unseen. Allah says: " Surely We revealed it on a blessed night. Surely We ever wish to warn (against evil) – On this night, every wise matter is made distinct." [Sûrah al-Dukhân (3-4)] Allah says: "Laylah al-Qadr is better than a thousand months. The angels and the Spirit descend therein, by the permission of their Lord, with every decree. (This night is) peace, until the rising of the dawn." [Sûrah al-Qadr (3-5)] These are the ways in which Laylah al-Qadr is special. They are not things that we can see with our eyes. No one after the Prophet (pbuh) can see the angels. The last ten days have a special place in Islam because among them comes Laylat al-Qadr (Night of Power). The Prophet said about this majestic night "Any Muslim who stands in prayer during the Night of Qadr out of faith and sincerity, his/her previous sins shall be forgiven."
It is the night when the Qur'an was revealed.
It is the night when the Message (the Final and seal of all messages) sent to Prophet Mohammed (pbuh), started
It is the night when the light, that would illuminate mankind to the end of life, started
It is the night when every matter of ordainment is decreed
Allah says in what can be translated as :
"Verily! We have sent it (this Quran) down in the Night of Decree (Lailatul-Qadr) . And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months.
Therein descend the angels (ie. Gabriel) by Allaah's Permission with all Decrees, Peace! until the appearance of dawn." [97:1-5]
Abu Hurairah reported that the Prophet, (pbuh), said " The blessed month has come to you. Allah has made fasting during it obligatory upon you. During it the gates to Paradise are opened and the gates of Hellfire are locked, and the devils are chained. There is a night [during this month] which is better than a thousand months. Whoever is deprived of its good is really deprived [of something great]. [Ahmad, an-Nisa'i and al-Bayhaqi]
One who misses this blessed night then he has missed much good for no one misses it except one from whom it is withheld. Therefore it is recommended that the Muslim who is eager to be obedient to Allah should stand in Prayer during this night out of Eemaan and hoping for the great reward, since if he does this, Allah will forgive his previous sins.
What happens to the person who witnesses Laylatul-Qadr? and what should one do?
Abu Hurairah Radhiya Allahu `anhu reported that the Messenger of Allah, (pbuh), said :
"Whoever stands (in prayer) in Lailatul-Qadr out of Eemaan (faith and sincerity) and seeking reward then his previous sins are forgiven". [Bukhari]
And Allah swt knows best.....
Friday, 21 August 2009
The Things you want to know about fasting
Fasting is the fourth pillar of Islam. Allah says: "Fasting is prescribed for you as it was prescribed to those before you that perchance you might learn self restraint." [Sûrah al-Baqarah: 183]
A Muslim must fast during the lunar month of Ramadhan. This month is significant, because the Quran was first revealed in Ramadhan. Allah says: "Ramadhan is the month in which the Quran was sent down as a guidance to humanity and as clear signs for guidance and judgment. So whoever is present during this month should spend it in fasting. But whoever is ill or on a journey should make up (whatever days he missed) by fasting other days." [Sûrah al-Baqarah: 185]
If a person misses some Ramadhan fasts for a legitimate reason, does he or she have to make them up before the next fast or is there no time limit? You have to fast the missing days before the beginning of the following Ramadhan. The sooner you complete the missed fasts the better. If you delay until the next Ramadhan arrives without having a legitimate excuse for the delay, you still have to make up these fasts after Ramadhan, but you also have to feed one poor person for each day as expiation for the delay.A person who is sick, on a journey, or otherwise excuse from making a fast on time can break his or her fast and will have to make up the number of days that he or she has missed. Allah says: “And whoever is sick or upon a journey, then (he shall fast) a (like) number of other days.” [Sûrah al-Baqarah: 185] The days can be made up together or at different times, before the following Ramadhan or afterwards.
Pregnant women are not allowed to fast Ramadhan but must they make up their fasts and feed a poor person for each day missed. There is an authentic Hadith related by Anas b. Malik al-Ka`bî that the Prophet (peace be upon him) said: “Allah has exempted women from fasting and praying during their menses and exempted them from fasting when pregnant or nursing." Also, the Prophet (peace be upon him) never asked women to feed the poor or do anything else as expiation. His not mentioning more detail means that there is nothing else expected from them.
If a person is unsure how many fasts he has broken or missed, how does he calculate how many that he has to make up? He is obligated to fast whatever number it takes for him to be sure that he made up all the missed fasts. He can overestimate if he has to. However, he should not exaggerate his estimate or allow unfounded doubts to cause him to increase the number of days unreasonably.
If a Muslim breaks his fast in Ramadhan by having sex during the day, what must he do? The one who engages in sexual intercourse with his wife intentionally during the daytime in Ramadhan while he has no lawful excuse to break his fast will be obligated to make expiation as follows: He must fast 60 consecutive days. If he is unable to do so, then he must feed 60 poor people. Aside from this expiation, he must also fast a single day in lieu of the one he missed in Ramadhan. He also has to repent to Allah for the sin that he committed.
If I have a serious medical condition is it permitted to just take the smallest amount of water to take the pills and restrict myself to one cracker to settle my stomach and still consider myself fasting? If a trustful Muslim doctor says that it is not permissible to fast, then you can break your fast and make it up after you recover. If recovery is delayed or not expected and you are almost certain that you will not be cured, then you can feed one needy person 1.5 kilograms of food for each day of fasting. This food should be of the quality that you would generally eat yourself. You will not be able to fast unless you can take all of your medication, water, and food between sunset and dawn. If you cannot fast, you may eat normally. You will still be able to participate in Ramadhan by providing food for a poor person every day. This is also an act of worship to be done by those Muslims who cannot fast. You may also pray the Tarâwîh prayers.
Is there a way of defining to the type of illness that justifies a person breaking his or her fast? An illness is anything that takes a person out of a state of good health. A sick person for whom fasting would be injurious to his health may break his fast. On this basis, Ibn Qudâmah writes in al-Mughnî: “It is a matter of juristic consensus among scholars that it is, in general, permissible for the sick person to break his fast.” The proof for this is the verse: “Whoever among you is ill or on a journey can make up the number from other days.” [Sûrah al-Baqarah: 184] In this verse, Allah has given permission for the person who is ill to abstain from fasting in the month of Ramadhan and to make up however many days he misses on account of his illness at a later date.
If I am fasting during the day in Ramadhan and I find that I need to travel on that day, should I fast or break my fast? Can I break my fast while I am still at home once I have a firm intention to travel? There are three possible circumstances that might apply to a traveller in Ramadhan:
The first is for a person to be on a journey when the month of Ramadhan starts. Scholars agree that such a person has the right to refrain from fasting as long as he is travelling.
The second circumstance is for a person to be a resident at the start of the month of Ramadhan and then embark on a journey during the month at night. He is permitted to refrain from fasting on the following day as long as he is still on a journey when morning arrives.
The third circumstance is where a person who is fasting during the day embarks on a journey in the daytime, either before noon or after it. It is permissible for a traveller who starts his journey during the day to break his fast. It is more in conformity with the fact that permission not to fast is a concession for the traveller. However, the person should not break his fast until he has at least departed from the area of habitation where he was residing, meaning that he should depart from its populated area and its buildings. Therefore, the correct position on the matter is that a person who intends to travel during the day in Ramadhan may not break his fast until he has actually started his journey and distanced himself from the buildings of his town of residence. Only then may he break his fast.
Scholars agree that a traveller is allowed to fast if he wishes to, just as he is permitted to break his fast. However, it is preferable for him to do what is easiest for him. If breaking his fast is easier for him, then that is what is preferred. If it is easier for him to continue fasting until sunset, and if he wishes to fast along with everyone else and not have to make up the day later, then that is what is preferred.
What type of travel during Ramadhan permits a person to abstain from fasting? Scholars are unanimously agreed that a traveller is permitted to refrain from fasting. Allah says: “(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (should be made up) from days later.” [Sûrah al-Baqarah: 184] Allah says: “...but if any one is ill, or on a journey, the prescribed period (should be made up) by days later.” [Sûrah al-Baqarah: 185] The Sunnah is full of instances where the Prophet (peace be upon him) refrained from fasting while on a journey in Ramadhan. The majority of scholars have quantified this as being a journey whose minimum total distance is that of 4 barîd, which in modern terms is roughly 82 kilometres.
If a woman is unable to observe the fast of `Arafah on the ninth of Dhû al-Hijjah or the fast of `Âshûrâ’ on the tenth of Muharram because she is menstruating, should she make up those fast on another day? Voluntary acts of worship are of two kinds: those that have a specific cause for them and those that do not. Those voluntary acts of worship that have a specific cause for them should not be made up if that cause is missed. If a person delays one of these fasts without any excuse for doing so, then it is without doubt that he will not be able to make it up. If he does attempt to make it up, he will not get the special benefits conferred upon one who observes one of those two special fasts. In a case where a person has an excuse that prevents him from fasting – like a person who is sick or a woman who is menstruating on that particular day – then it still appears that the fast should not be made up. Those fasts are particular for those two specific days, and they cannot be offered if that day is missed.
If someone could not fast the last Ramadhan in which he was alive. But died a few months later without having ever been well enough to make up the missed days of fasting. What are his wife and children supposed to do? Fast in his place? Give money to the poor? Both? In case they should feed or clothe the poor, what would be sufficient? Allah says: “Whoever is sick or on a journey should make up the number of days later. Allah wants ease for you, and He does not wish hardship upon you.” Allah has made it obligatory upon the sick person to make up the days later. However, if he dies before he recovers, then he has dies before the time has come when the fasting of those days becomes obligatory on him. With respect to those missed days, he is the same as a person who dies before Ramadhan. No one has to feed the poor on his behalf on account of the coming Ramadhan that has yet to arrive, even if he died right before the month of Ramadhan began.
The same can be said for a sick person as long as he remains sick. He is not obligated to fast until after he gets better. Therefore, if he dies before he recovers, then he has died before fasting those days has become obligatory upon him. It is not obligatory for anyone to feed the poor on his behalf, since feeding the poor is a substitute for an obligatory fast. If the fast itself is not an obligation for him, then feeding likewise is not an obligation. This is what the verse of the Quran indicates – that if the person has not the ability to fast, then there is nothing upon him.
If you give birth now in the month of Ramadhan and are presently nursing the newborn baby. Is the mother unable to fast and breast-feed at the same time. Does she really have to make up all those days later on? Can’t she just expiate for the missed days by feeding a poor person for each missed day? A nursing mother who finds fasting in Ramadhan difficult for her is fully within her rights to abstain from fasting. A pregnant woman and a nursing mother, if they break their fasts on account of their condition, take the same ruling as those who break their fasts because they are ill or on a journey. This means that they must make up the missed fasts at a later date, when doing so becomes easy for them.
The correct ruling is that these women have to make up the fasts that they miss. Allah says: “Whoever among you who is ill or on a journey should fast a number of other days.” [Sûrah al-Baqarah: 184] The application of this ruling to pregnant women and nursing mothers is made clear in the following Hadith. Anas b. Mâlik relates that the Prophet (peace be upon him) said: “Allah has excused the traveller from the obligation to fast and from half the units of his prayer. He has excused the pregnant woman and the nursing mother from fasting.” [Sunan al-Tirmidhî (715), Sunan Abî Dâwûd (2408), and Sunan Ibn Mâjah (1667)] This indicates to us that the ruling for the traveller being excused from fasting is the same as that of a nursing mother. Since the traveller must make up his fast later on, so must the nursing mother.
Is it alright to get vaccinated during a fast in the month of Ramadhan. Vaccinations, anaesthetic injections, and other non-nutritive injections do not break your fast because they do not constitute eating or drinking. Such injections do not resemble eating or drinking in any way. Nutritional injections, on the other hand, do break your fast because their effects resemble those of eating or drinking. Though it is alright to take non-nutritive vaccinations while fasting in the month of Ramadhan, it would be better to take them at night, if possible.
I have asthma, and I have to take inhalers twice a day. I want to know if I can still fast, and that my fast would be accepted if I take my inhalers throughout the day while I’m fasting. It is allowed for a fasting person to use an inhaler if needed. Allah says: “He has explained to you in detail what is forbidden to you except under compulsion of necessity.” Inhalers are not in the form of food and drink. They resembles non-nutritive injections. [Majmû` al-Fatâwâ (volume 15, page 264)]
If someone has to undergo an operation during the day in Ramadhan requiring to be placed under total anaesthesia for about 30 minutes. What is the status of their fast for that day? Being under anaesthesia for half an hour does not affect the fast. What would affect it is if some anaesthetic substance were to enter her stomach. Her fast would be broken only in the event that she had to eat or drink something to induce unconsciousness. If she is not sure what had taken place and is unable to find out, it would be good for her to make up her fast on some other day.
Is it permissible to use siwâk toothsticks while fasting. However, can a person brush his teeth with toothpaste, or would this break his fast? It will not break your fast unless you swallow the toothpaste. However, without going so far to say that it is makrûh to use toothpaste while fasting, Sheik Ibn al-`Uthaymîn discourages it. He says: There is nothing wrong with a fasting person using toothpaste, as long as it does not go down his gullet. However, it would be better to refrain from using it, simply because it has a strong tendency to go down a person’s throat while he is unaware. For this reason, the Prophet (peace be upon him) said: “Exaggerate in inhaling water (while performing ablutions) except when you are fasting.” Therefore, it is better for a fasting person to refrain from using toothpaste. The matter is easy. If he simply waits until after he breaks his fast to brush his teeth with toothpaste, he will have avoided what might possibly nullify his fast.
If I mistakenly, break my fast two minutes prior to sunset. What is the ruling on the validly of this fast? Do I have to make it up? A fasting person does not invalidate his fast if he does something to break his fast either in ignorance or out of forgetfulness. Allah says: “There is no blame on you for what you do by mistake, but only for what your hearts have deliberately resolved upon.” [Sûrah al-Ahzâb: 5] Also: “Our Lord! Do not take us to task if we forget or make a mistake.” [Sûrah al-Baqarah: 286]
The Prophet (peace be upon him) said: “Allah has pardoned my people for what they do by mistake or out of forgetfulness and for what they are coerced into doing.” [Sunan Ibn Mâjah (2043)] The Prophet (peace be upon him) said: “Whoever forgets he is fasting and eats or drinks something should complete his fast, for it is merely that Allah has given him food and drink.” [Sahîh al-Bukhârî (1933)]
It is not related that the Prophet (peace be upon him) ordered them to make up their fast. Therefore, if someone eats on a day of fasting believing that dawn has not yet arrived and then realizes that it has, his fast will be valid and he will not have to make up that fast on another day.
If a female fasted from dawn until sunset. After sunset, and after breaking her fast and offering the Maghrib prayer, she found that her monthly menstrual period had started. If she had no idea whether it started before Maghrib or afterwards, would she have to make that day of fasting over again? You should not make up that day of fasting. This is because there is no way for you to be certain that your menstrual period began before sunset. As long as there is any doubt about when your menstrual period started, you do not go against the previous assumption based on the certainty that you were not menstruating. You fasted the day upon the certainty that you were not menstruating. You only became certain that you had begun to menstruate when you saw the blood after sunset. Likewise, the default assumption regarding your fasting for that day is that a fast that you have observed from beginning to end is a valid fast. This validity cannot be overturned by something wherein there is any doubt. Your fast is intact. The legal principle here is that certainty is never overturned by doubt.
When does one stop eating during suhur (pre-dawn meal)? When does one start eating after fasting? During suhur, if one hears the Adhan but still has a piece of food in his hand, is he allowed to finish it? Allah has permitted the fasting person to eat and drink until dawn comes. He, Most High, says: (… and eat and drink until the white thread becometh distinct to you from the black thread of the dawn …) (Al-Baqarah 2: 187) However, it is preferable that the fasting person stops eating and drinking a few minutes before dawn.
There are two times for stopping eating during suhur (pre-dawn meal), namely a preferred time and a permitted time. Preferred time to stop eating is ten minutes before Fajr time. So if the Fajr time is 6:12 a.m., one should stop eating around 6 a.m. Permitted time for eating suhur, however, extends up to 6:12 a.m., after which time it is considered unlawful. Therefore, if anyone deliberately did so, the fast is considered broken.
It is said the Prophet’s (pbuh) Companions that they finished suhur meal with the Prophet (peace and blessings be upon him) and after having done so they still had enough time to finish reading fifty verses of the Quran before Fajr. The estimated time for such reading is ten minutes. However, as mentioned earlier, the permitted time for suhur can extend up to the time of Fajr. If the Adhan (call to prayer) is called on time, that is the final cut off point for suhur. But if, on the contrary, the Adhan is called after the time of Fajr has started, then the real time to consider is not the time of Adhan; rather one must consider the time as posted in the time-table. Supposing that the Adhan is called on time, and one still has a piece of food in his hands, he is better advised not to consume it; he may, however, swallow what is already in his mouth. As for when is one supposed to start eating while breaking fast, the answer is: One should break the fast as soon as the sun has set, without delay. The Prophet’s Sunnah is not to delay fast breaking. He said that his Ummah will continue to enjoy blessings of Allah so long as they break their fast as soon as the sun has set without further delay.
Things that break the fast Among the things that break the fast are actions that involves the expulsion of bodily fluids, such as intercourse, vomiting, menstruation and cupping, and actions that involve ingesting matter, such as eating and drinking taking medicines and pills by mouth, or injections of nourishing substances, or blood transfusions.
Injections that are not given to replace food and drink but are used to administer medications such as penicillin and insulin, or tonics, or vaccinations, do not break the fast, regardless of whether they are intra-muscular or intravenous. (Fataawa Ibn Ibraaheem, 4/189). But to be on the safe side, all these injections should be given during the night.
Kidney dialysis, whereby the blood is taken out, cleaned, and put back with some chemicals or nourishing substances such as sugars and salts added, is considered to break the fast.
According to the most correct view, suppositories, eye-drops, ear-drops, having a tooth extracted and treating wounds do not break the fast. Puffers used for asthma do not break the fast, because this is just compressed gas that goes to the lungs – it is not food, and it is needed at all times, in Ramadhan and at other times.
Having a blood sample taken does not break the fast and is permissible because it is something that is needed. Medicines used by gargling do not break the fast so long as they are not swallowed. If a person has a tooth filled and feels the taste of it in his throat, this does not break his fast
The following things do NOT break the fast: Having the ears syringed; nose drops and nasal sprays – so long as one avoids swallowing anything that reaches the throat.
Tablets that are placed under the tongue to treat angina and other conditions - so long as one avoids swallowing anything that reaches the throat.
Dental fillings, tooth extractions, cleaning of the teeth, use of siwaak or toothbrush - so long as one avoids swallowing anything that reaches the throat.
Rinsing, gargling or applying topical mouth sprays - so long as one avoids swallowing anything that reaches the throat.
Subcutaneous, intramuscular or intravenous injections – except for those used to provide nourishment.
Anaesthetic gases – so long as the patient is not given nourishing solutions.
Medications absorbed through the skin, such as creams and patches used to administer medicine and chemicals.
Insertion of a catheter into veins for diagnostic imaging or treatment of blood vessels in the heart or other organs.
Use of a laparoscope (instrument inserted through a small incision in the abdomen) to examine the abdominal cavity or to perform operations.
Taking biopsies or samples from the liver or other organs – so long as this is not accompanied by the administration of solutions.
Gastroscopy – so long as this is not accompanied by the administration of solutions or other substances.
If a person suffers from a nosebleed, his fast is still valid, because this is something that is beyond his control. (Fataawa al-Lajnah al-Daa’imah, 10/264).
It is disliked (makrooh) to taste food unnecessarily, because this carries the risk that the fast may be broken. Examples of cases where it is necessary to taste food include a mother chewing food for an infant when she has no other way to feed him, tasting food to make sure that it is OK, and tasting something when making a purchase. It was reported that Ibn ‘Abbaas said: “There is nothing wrong with tasting vinegar or anything that one wishes to buy.”
Using siwaak is Sunnah for the one who is fasting at all times of the day, even if it is wet. If a person who is fasting uses a siwaak and detects some heat or other taste from it and swallows it, or if he takes the siwaak out of his mouth and sees saliva on it then puts it back in his mouth and swallows the saliva, this does not break his fast. (al-Fataawa al-Sa’diyyah, 245). He should avoid any substance that can be diluted, such as the green siwaak, or siwaak that has any extra flavour added to it, like lemon or mint. He should spit out any small pieces that come off the siwaak in his mouth; he should not swallow them deliberately, but if he swallows them accidentally, there is no harm done.
If tears reach one’s throat, or if a person applies oil to his hair or moustache, or uses henna, and then detects the taste of it in his throat, this does not break his fast. Using henna, kohl or oil does not break the fast. This also applies to creams used to moisturize and soften the skin. There is nothing wrong with smelling pleasant fragrances, using perfume or applying scented creams and the like. There is nothing wrong with a fasting person using bukhoor (incense).
Immersing oneself in water or wrapping oneself in wet clothes in order to cool down does not break the fast. There is nothing wrong with pouring water over one’s head to obtain relief from heat and thirst.
Swimming is disliked, because it might make one break the fast (by swallowing water). If a person’s work involves diving and he can be sure that he will not get water in his mouth, there is nothing wrong with this.
If a person eats, drinks or has intercourse, thinking that it is still night, then he realizes that dawn has already broken, there is no harm done, because the aayah clearly states that it is permissible to do these things until one is sure that dawn has come. ‘Abd al-Razzaaq reported with a saheeh isnaad going back to Ibn ‘Abbaas (may Allaah be pleased with him) that he said: “Allaah has permitted you to eat and drink so long as there is any doubt in your mind.”
And Allah knows best
A Muslim must fast during the lunar month of Ramadhan. This month is significant, because the Quran was first revealed in Ramadhan. Allah says: "Ramadhan is the month in which the Quran was sent down as a guidance to humanity and as clear signs for guidance and judgment. So whoever is present during this month should spend it in fasting. But whoever is ill or on a journey should make up (whatever days he missed) by fasting other days." [Sûrah al-Baqarah: 185]
If a person misses some Ramadhan fasts for a legitimate reason, does he or she have to make them up before the next fast or is there no time limit? You have to fast the missing days before the beginning of the following Ramadhan. The sooner you complete the missed fasts the better. If you delay until the next Ramadhan arrives without having a legitimate excuse for the delay, you still have to make up these fasts after Ramadhan, but you also have to feed one poor person for each day as expiation for the delay.A person who is sick, on a journey, or otherwise excuse from making a fast on time can break his or her fast and will have to make up the number of days that he or she has missed. Allah says: “And whoever is sick or upon a journey, then (he shall fast) a (like) number of other days.” [Sûrah al-Baqarah: 185] The days can be made up together or at different times, before the following Ramadhan or afterwards.
Pregnant women are not allowed to fast Ramadhan but must they make up their fasts and feed a poor person for each day missed. There is an authentic Hadith related by Anas b. Malik al-Ka`bî that the Prophet (peace be upon him) said: “Allah has exempted women from fasting and praying during their menses and exempted them from fasting when pregnant or nursing." Also, the Prophet (peace be upon him) never asked women to feed the poor or do anything else as expiation. His not mentioning more detail means that there is nothing else expected from them.
If a person is unsure how many fasts he has broken or missed, how does he calculate how many that he has to make up? He is obligated to fast whatever number it takes for him to be sure that he made up all the missed fasts. He can overestimate if he has to. However, he should not exaggerate his estimate or allow unfounded doubts to cause him to increase the number of days unreasonably.
If a Muslim breaks his fast in Ramadhan by having sex during the day, what must he do? The one who engages in sexual intercourse with his wife intentionally during the daytime in Ramadhan while he has no lawful excuse to break his fast will be obligated to make expiation as follows: He must fast 60 consecutive days. If he is unable to do so, then he must feed 60 poor people. Aside from this expiation, he must also fast a single day in lieu of the one he missed in Ramadhan. He also has to repent to Allah for the sin that he committed.
If I have a serious medical condition is it permitted to just take the smallest amount of water to take the pills and restrict myself to one cracker to settle my stomach and still consider myself fasting? If a trustful Muslim doctor says that it is not permissible to fast, then you can break your fast and make it up after you recover. If recovery is delayed or not expected and you are almost certain that you will not be cured, then you can feed one needy person 1.5 kilograms of food for each day of fasting. This food should be of the quality that you would generally eat yourself. You will not be able to fast unless you can take all of your medication, water, and food between sunset and dawn. If you cannot fast, you may eat normally. You will still be able to participate in Ramadhan by providing food for a poor person every day. This is also an act of worship to be done by those Muslims who cannot fast. You may also pray the Tarâwîh prayers.
Is there a way of defining to the type of illness that justifies a person breaking his or her fast? An illness is anything that takes a person out of a state of good health. A sick person for whom fasting would be injurious to his health may break his fast. On this basis, Ibn Qudâmah writes in al-Mughnî: “It is a matter of juristic consensus among scholars that it is, in general, permissible for the sick person to break his fast.” The proof for this is the verse: “Whoever among you is ill or on a journey can make up the number from other days.” [Sûrah al-Baqarah: 184] In this verse, Allah has given permission for the person who is ill to abstain from fasting in the month of Ramadhan and to make up however many days he misses on account of his illness at a later date.
If I am fasting during the day in Ramadhan and I find that I need to travel on that day, should I fast or break my fast? Can I break my fast while I am still at home once I have a firm intention to travel? There are three possible circumstances that might apply to a traveller in Ramadhan:
The first is for a person to be on a journey when the month of Ramadhan starts. Scholars agree that such a person has the right to refrain from fasting as long as he is travelling.
The second circumstance is for a person to be a resident at the start of the month of Ramadhan and then embark on a journey during the month at night. He is permitted to refrain from fasting on the following day as long as he is still on a journey when morning arrives.
The third circumstance is where a person who is fasting during the day embarks on a journey in the daytime, either before noon or after it. It is permissible for a traveller who starts his journey during the day to break his fast. It is more in conformity with the fact that permission not to fast is a concession for the traveller. However, the person should not break his fast until he has at least departed from the area of habitation where he was residing, meaning that he should depart from its populated area and its buildings. Therefore, the correct position on the matter is that a person who intends to travel during the day in Ramadhan may not break his fast until he has actually started his journey and distanced himself from the buildings of his town of residence. Only then may he break his fast.
Scholars agree that a traveller is allowed to fast if he wishes to, just as he is permitted to break his fast. However, it is preferable for him to do what is easiest for him. If breaking his fast is easier for him, then that is what is preferred. If it is easier for him to continue fasting until sunset, and if he wishes to fast along with everyone else and not have to make up the day later, then that is what is preferred.
What type of travel during Ramadhan permits a person to abstain from fasting? Scholars are unanimously agreed that a traveller is permitted to refrain from fasting. Allah says: “(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (should be made up) from days later.” [Sûrah al-Baqarah: 184] Allah says: “...but if any one is ill, or on a journey, the prescribed period (should be made up) by days later.” [Sûrah al-Baqarah: 185] The Sunnah is full of instances where the Prophet (peace be upon him) refrained from fasting while on a journey in Ramadhan. The majority of scholars have quantified this as being a journey whose minimum total distance is that of 4 barîd, which in modern terms is roughly 82 kilometres.
If a woman is unable to observe the fast of `Arafah on the ninth of Dhû al-Hijjah or the fast of `Âshûrâ’ on the tenth of Muharram because she is menstruating, should she make up those fast on another day? Voluntary acts of worship are of two kinds: those that have a specific cause for them and those that do not. Those voluntary acts of worship that have a specific cause for them should not be made up if that cause is missed. If a person delays one of these fasts without any excuse for doing so, then it is without doubt that he will not be able to make it up. If he does attempt to make it up, he will not get the special benefits conferred upon one who observes one of those two special fasts. In a case where a person has an excuse that prevents him from fasting – like a person who is sick or a woman who is menstruating on that particular day – then it still appears that the fast should not be made up. Those fasts are particular for those two specific days, and they cannot be offered if that day is missed.
If someone could not fast the last Ramadhan in which he was alive. But died a few months later without having ever been well enough to make up the missed days of fasting. What are his wife and children supposed to do? Fast in his place? Give money to the poor? Both? In case they should feed or clothe the poor, what would be sufficient? Allah says: “Whoever is sick or on a journey should make up the number of days later. Allah wants ease for you, and He does not wish hardship upon you.” Allah has made it obligatory upon the sick person to make up the days later. However, if he dies before he recovers, then he has dies before the time has come when the fasting of those days becomes obligatory on him. With respect to those missed days, he is the same as a person who dies before Ramadhan. No one has to feed the poor on his behalf on account of the coming Ramadhan that has yet to arrive, even if he died right before the month of Ramadhan began.
The same can be said for a sick person as long as he remains sick. He is not obligated to fast until after he gets better. Therefore, if he dies before he recovers, then he has died before fasting those days has become obligatory upon him. It is not obligatory for anyone to feed the poor on his behalf, since feeding the poor is a substitute for an obligatory fast. If the fast itself is not an obligation for him, then feeding likewise is not an obligation. This is what the verse of the Quran indicates – that if the person has not the ability to fast, then there is nothing upon him.
If you give birth now in the month of Ramadhan and are presently nursing the newborn baby. Is the mother unable to fast and breast-feed at the same time. Does she really have to make up all those days later on? Can’t she just expiate for the missed days by feeding a poor person for each missed day? A nursing mother who finds fasting in Ramadhan difficult for her is fully within her rights to abstain from fasting. A pregnant woman and a nursing mother, if they break their fasts on account of their condition, take the same ruling as those who break their fasts because they are ill or on a journey. This means that they must make up the missed fasts at a later date, when doing so becomes easy for them.
The correct ruling is that these women have to make up the fasts that they miss. Allah says: “Whoever among you who is ill or on a journey should fast a number of other days.” [Sûrah al-Baqarah: 184] The application of this ruling to pregnant women and nursing mothers is made clear in the following Hadith. Anas b. Mâlik relates that the Prophet (peace be upon him) said: “Allah has excused the traveller from the obligation to fast and from half the units of his prayer. He has excused the pregnant woman and the nursing mother from fasting.” [Sunan al-Tirmidhî (715), Sunan Abî Dâwûd (2408), and Sunan Ibn Mâjah (1667)] This indicates to us that the ruling for the traveller being excused from fasting is the same as that of a nursing mother. Since the traveller must make up his fast later on, so must the nursing mother.
Is it alright to get vaccinated during a fast in the month of Ramadhan. Vaccinations, anaesthetic injections, and other non-nutritive injections do not break your fast because they do not constitute eating or drinking. Such injections do not resemble eating or drinking in any way. Nutritional injections, on the other hand, do break your fast because their effects resemble those of eating or drinking. Though it is alright to take non-nutritive vaccinations while fasting in the month of Ramadhan, it would be better to take them at night, if possible.
I have asthma, and I have to take inhalers twice a day. I want to know if I can still fast, and that my fast would be accepted if I take my inhalers throughout the day while I’m fasting. It is allowed for a fasting person to use an inhaler if needed. Allah says: “He has explained to you in detail what is forbidden to you except under compulsion of necessity.” Inhalers are not in the form of food and drink. They resembles non-nutritive injections. [Majmû` al-Fatâwâ (volume 15, page 264)]
If someone has to undergo an operation during the day in Ramadhan requiring to be placed under total anaesthesia for about 30 minutes. What is the status of their fast for that day? Being under anaesthesia for half an hour does not affect the fast. What would affect it is if some anaesthetic substance were to enter her stomach. Her fast would be broken only in the event that she had to eat or drink something to induce unconsciousness. If she is not sure what had taken place and is unable to find out, it would be good for her to make up her fast on some other day.
Is it permissible to use siwâk toothsticks while fasting. However, can a person brush his teeth with toothpaste, or would this break his fast? It will not break your fast unless you swallow the toothpaste. However, without going so far to say that it is makrûh to use toothpaste while fasting, Sheik Ibn al-`Uthaymîn discourages it. He says: There is nothing wrong with a fasting person using toothpaste, as long as it does not go down his gullet. However, it would be better to refrain from using it, simply because it has a strong tendency to go down a person’s throat while he is unaware. For this reason, the Prophet (peace be upon him) said: “Exaggerate in inhaling water (while performing ablutions) except when you are fasting.” Therefore, it is better for a fasting person to refrain from using toothpaste. The matter is easy. If he simply waits until after he breaks his fast to brush his teeth with toothpaste, he will have avoided what might possibly nullify his fast.
If I mistakenly, break my fast two minutes prior to sunset. What is the ruling on the validly of this fast? Do I have to make it up? A fasting person does not invalidate his fast if he does something to break his fast either in ignorance or out of forgetfulness. Allah says: “There is no blame on you for what you do by mistake, but only for what your hearts have deliberately resolved upon.” [Sûrah al-Ahzâb: 5] Also: “Our Lord! Do not take us to task if we forget or make a mistake.” [Sûrah al-Baqarah: 286]
The Prophet (peace be upon him) said: “Allah has pardoned my people for what they do by mistake or out of forgetfulness and for what they are coerced into doing.” [Sunan Ibn Mâjah (2043)] The Prophet (peace be upon him) said: “Whoever forgets he is fasting and eats or drinks something should complete his fast, for it is merely that Allah has given him food and drink.” [Sahîh al-Bukhârî (1933)]
It is not related that the Prophet (peace be upon him) ordered them to make up their fast. Therefore, if someone eats on a day of fasting believing that dawn has not yet arrived and then realizes that it has, his fast will be valid and he will not have to make up that fast on another day.
If a female fasted from dawn until sunset. After sunset, and after breaking her fast and offering the Maghrib prayer, she found that her monthly menstrual period had started. If she had no idea whether it started before Maghrib or afterwards, would she have to make that day of fasting over again? You should not make up that day of fasting. This is because there is no way for you to be certain that your menstrual period began before sunset. As long as there is any doubt about when your menstrual period started, you do not go against the previous assumption based on the certainty that you were not menstruating. You fasted the day upon the certainty that you were not menstruating. You only became certain that you had begun to menstruate when you saw the blood after sunset. Likewise, the default assumption regarding your fasting for that day is that a fast that you have observed from beginning to end is a valid fast. This validity cannot be overturned by something wherein there is any doubt. Your fast is intact. The legal principle here is that certainty is never overturned by doubt.
When does one stop eating during suhur (pre-dawn meal)? When does one start eating after fasting? During suhur, if one hears the Adhan but still has a piece of food in his hand, is he allowed to finish it? Allah has permitted the fasting person to eat and drink until dawn comes. He, Most High, says: (… and eat and drink until the white thread becometh distinct to you from the black thread of the dawn …) (Al-Baqarah 2: 187) However, it is preferable that the fasting person stops eating and drinking a few minutes before dawn.
There are two times for stopping eating during suhur (pre-dawn meal), namely a preferred time and a permitted time. Preferred time to stop eating is ten minutes before Fajr time. So if the Fajr time is 6:12 a.m., one should stop eating around 6 a.m. Permitted time for eating suhur, however, extends up to 6:12 a.m., after which time it is considered unlawful. Therefore, if anyone deliberately did so, the fast is considered broken.
It is said the Prophet’s (pbuh) Companions that they finished suhur meal with the Prophet (peace and blessings be upon him) and after having done so they still had enough time to finish reading fifty verses of the Quran before Fajr. The estimated time for such reading is ten minutes. However, as mentioned earlier, the permitted time for suhur can extend up to the time of Fajr. If the Adhan (call to prayer) is called on time, that is the final cut off point for suhur. But if, on the contrary, the Adhan is called after the time of Fajr has started, then the real time to consider is not the time of Adhan; rather one must consider the time as posted in the time-table. Supposing that the Adhan is called on time, and one still has a piece of food in his hands, he is better advised not to consume it; he may, however, swallow what is already in his mouth. As for when is one supposed to start eating while breaking fast, the answer is: One should break the fast as soon as the sun has set, without delay. The Prophet’s Sunnah is not to delay fast breaking. He said that his Ummah will continue to enjoy blessings of Allah so long as they break their fast as soon as the sun has set without further delay.
Things that break the fast Among the things that break the fast are actions that involves the expulsion of bodily fluids, such as intercourse, vomiting, menstruation and cupping, and actions that involve ingesting matter, such as eating and drinking taking medicines and pills by mouth, or injections of nourishing substances, or blood transfusions.
Injections that are not given to replace food and drink but are used to administer medications such as penicillin and insulin, or tonics, or vaccinations, do not break the fast, regardless of whether they are intra-muscular or intravenous. (Fataawa Ibn Ibraaheem, 4/189). But to be on the safe side, all these injections should be given during the night.
Kidney dialysis, whereby the blood is taken out, cleaned, and put back with some chemicals or nourishing substances such as sugars and salts added, is considered to break the fast.
According to the most correct view, suppositories, eye-drops, ear-drops, having a tooth extracted and treating wounds do not break the fast. Puffers used for asthma do not break the fast, because this is just compressed gas that goes to the lungs – it is not food, and it is needed at all times, in Ramadhan and at other times.
Having a blood sample taken does not break the fast and is permissible because it is something that is needed. Medicines used by gargling do not break the fast so long as they are not swallowed. If a person has a tooth filled and feels the taste of it in his throat, this does not break his fast
The following things do NOT break the fast: Having the ears syringed; nose drops and nasal sprays – so long as one avoids swallowing anything that reaches the throat.
Tablets that are placed under the tongue to treat angina and other conditions - so long as one avoids swallowing anything that reaches the throat.
Dental fillings, tooth extractions, cleaning of the teeth, use of siwaak or toothbrush - so long as one avoids swallowing anything that reaches the throat.
Rinsing, gargling or applying topical mouth sprays - so long as one avoids swallowing anything that reaches the throat.
Subcutaneous, intramuscular or intravenous injections – except for those used to provide nourishment.
Anaesthetic gases – so long as the patient is not given nourishing solutions.
Medications absorbed through the skin, such as creams and patches used to administer medicine and chemicals.
Insertion of a catheter into veins for diagnostic imaging or treatment of blood vessels in the heart or other organs.
Use of a laparoscope (instrument inserted through a small incision in the abdomen) to examine the abdominal cavity or to perform operations.
Taking biopsies or samples from the liver or other organs – so long as this is not accompanied by the administration of solutions.
Gastroscopy – so long as this is not accompanied by the administration of solutions or other substances.
If a person suffers from a nosebleed, his fast is still valid, because this is something that is beyond his control. (Fataawa al-Lajnah al-Daa’imah, 10/264).
It is disliked (makrooh) to taste food unnecessarily, because this carries the risk that the fast may be broken. Examples of cases where it is necessary to taste food include a mother chewing food for an infant when she has no other way to feed him, tasting food to make sure that it is OK, and tasting something when making a purchase. It was reported that Ibn ‘Abbaas said: “There is nothing wrong with tasting vinegar or anything that one wishes to buy.”
Using siwaak is Sunnah for the one who is fasting at all times of the day, even if it is wet. If a person who is fasting uses a siwaak and detects some heat or other taste from it and swallows it, or if he takes the siwaak out of his mouth and sees saliva on it then puts it back in his mouth and swallows the saliva, this does not break his fast. (al-Fataawa al-Sa’diyyah, 245). He should avoid any substance that can be diluted, such as the green siwaak, or siwaak that has any extra flavour added to it, like lemon or mint. He should spit out any small pieces that come off the siwaak in his mouth; he should not swallow them deliberately, but if he swallows them accidentally, there is no harm done.
If tears reach one’s throat, or if a person applies oil to his hair or moustache, or uses henna, and then detects the taste of it in his throat, this does not break his fast. Using henna, kohl or oil does not break the fast. This also applies to creams used to moisturize and soften the skin. There is nothing wrong with smelling pleasant fragrances, using perfume or applying scented creams and the like. There is nothing wrong with a fasting person using bukhoor (incense).
Immersing oneself in water or wrapping oneself in wet clothes in order to cool down does not break the fast. There is nothing wrong with pouring water over one’s head to obtain relief from heat and thirst.
Swimming is disliked, because it might make one break the fast (by swallowing water). If a person’s work involves diving and he can be sure that he will not get water in his mouth, there is nothing wrong with this.
If a person eats, drinks or has intercourse, thinking that it is still night, then he realizes that dawn has already broken, there is no harm done, because the aayah clearly states that it is permissible to do these things until one is sure that dawn has come. ‘Abd al-Razzaaq reported with a saheeh isnaad going back to Ibn ‘Abbaas (may Allaah be pleased with him) that he said: “Allaah has permitted you to eat and drink so long as there is any doubt in your mind.”
And Allah knows best
Sunday, 16 August 2009
Preparations for Ramadhan
With the in-coming arrival of the greatest month in the year, I thought I'd have a reflection on Ramadhan. Amongst many great things, Ramadhan is largely about education. Fasting is a month's course in abstinence from what matters less in favour of what matters more, a course in self-discipline, devotion to Allah swt swt, and excellent behaviour.
One must note that education is not about just acquiring the knowledge that one can fulfil such duties, but education is essentially about changing the human being, and this change has to be visible in behaviour. When education doesn't change behaviour, it's just entertainment.
In this month, we seek to please Allah swt swt with our fast, prayer, and charity. But we would gain even more if we make sure we sustain the Ramadhanic education.
My suggestion today, pick something, just one thing, be it ridding yourself of a negative habit or getting a new good one, maintain it throughout Ramadhan, and long, long after Ramadhan is gone.
The Ramadhan Prep!
What Islam says about The Reality of your Obligations in Ramadhan.
During this Ramadhan do not let the sweetness of our deeds vanish into the night, leaving only emptiness. When one contemplates the texts on fasting, its wisdom and goals in Shariah, and looks at the reality of the Muslim communities, one realises a wide gap between the reality and our obligations. Remember that Ramadhan is a bounty that Allah swt blessed us with, to strengthen our faith, and increase our piety (Taqwa).
Allah swt said: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become pious." (Al-Baqarah 2:183).
Many of us ignore the purpose and wisdom of fasting. Fasting is done merely to conform to the social environment without contemplation. If one is not aware of the divine wisdom of Shariah and its fruits in this world and in the hereafter, one will not apply it in the right way.
So What are the Goals My Fasting??
Achieving Taqwa: is one of the most important wisdom of fasting. Fasting brings on Taqwa as it lessens the desire of the stomach and mutes the sexual appetite. Whoever fasts frequently would overcome these two desires more easily. This deters against committing abominations and sins and assist in controlling life leading to Taqwa. (Taqwá (Arabic: التقوى at-taqwá) is the Islamic concept of "God-consciousness" or higher consciousness. It is related to the concept of conscience. Having taqwá allows a person to be constantly aware of both God's all-encompassing knowledge and attributes and a reminder of their relationship and responsibility to God as his creation and servant).
Strengthening willpower and acquiring patience: The Prophet pbuh called Ramadhan the month of patience as it increases one's will power to control his desire and the selfishness of his soul. This training allows him to be strong in following Allah swt's commands. The most important thing is to carry the Message and propel it forward. The person trains himself to be patient in obeying Allah swt by stopping at the limits set by Allah swt both by way is of action and abstention. Allah swt said: "These are the limits set by Allah swt, so approach them not." (Al-Baqarah 2:187)
Fasting is pure worship: The fact that he is abstaining from food and drink both in public and in secret shows his honest faith and strong love of Allah swt, and his knowledge and feeling that Allah swt is all-knowing of everything. For this reason Allah swt has made the reward for fasting greater than for any other type of worship. Allah swt said in the hadith Qudsi: "Every deed of the son of Adam will be multiplied [in rewards], the good deed by ten of its like, up to seven hundreds, up to whatever Allah swt wills, except fasting, it is for Me and I will reward it. He abandons his desire and his food for My sake.." (Related by Muslim). Relieving Muslims from life's distractions: Eating, drinking, and socialising all distract a person and weaken ties with Allah swt. It is by the Mercy of Allah swt that Muslims are ordered to fast so as not to be bothered by the intrusion of these activities. Nor by the thought about them nor the anticipation for them when devoting themselves to the all types of worship Either reading the Qur'an, offering additional prayer or making I'tikaf. For this reason the Prophet pbuh said: "Fasting is a shield, and a secure fortress against Hell fire" (Related by Ahmad).
Discovering Allah swt's Blessings: A person experiences the hardship of the poor. He should then be thankful to Allah swt Who has blessed him with His bounty while others are deprived. This should make him more sympathetic and willing to share this bounty. The poor rediscovers that fasting helps a person be more devoted to worship. More able to concentrate and meditate. He should then be able of this devotion all year long, a blessing he should thank Allah swt for.
Acquiring strength and endurance:It has been discovered that depriving the body of food for a period of time helps its defence and endurance mechanism. This in turn this protects the body from certain diseases. Remember that fasting is not only dependent on abstentions: Many believe that fasting consist only of certain abstentions, forgetting that Allah swt established certain acts of worship with fasting.
Among which are:
Qiyamul-layl: The Prophet pbuh said: "Whoever performed the night prayer during Ramadhan out of belief and anticipating God's rewards, will be forgiven his previous sins."(Related by Muslim).Performing Umrah: The Prophet pbuh said: "An Umrah during Ramadhan is like a Hajj with me." (Related by al-Hakim). Offering Iftar (meal) to those who fasted. The Prophet pbuh said: "Whoever feeds a fasting person has the same reward as him, except that the reward of the fasting person will not be diminished." (Related by Ahmad). Reading and completing the Qur'an: The Prophet pbuh said: "Fasting and [reading] Qur'an will intercede for the person: fasting will say: O Lord I forbade him eating and drinking so let me intercede for him, and the Qur'an will say: I deprived him from his night sleep so let me intercede for him," he then said: "So they will intercede." (Related by Ahmad). The Prophet pbuh used to recite the whole Qur'an to Angel Jibreel each Ramadhan.
Giving in charity: Ibn Abbas radhiAllah swtu anhu said: "The Prophet pbuh was the most generous among people, and he was more generous during the month of Ramadhan." (Related by Muslim).
Ihtikaaf: which is to confine oneself in the masjid for prayer and invocation leaving the worldly activities. Ibn Abbas radhiAllah swtu anhu said: "The Prophet pbuh used to perforrn I'tikaf during the last ten days of Ramadhan." (Related by Muslim). It is surprising that many people have abandoned I'tikaf though the Prophet pbuh never abandoned it from the time he arrived to Madinah until he died. Supplication: In the verses dealing with fasting, Allah swt said: "And when My slaves ask you (O Muhammad) concerning Me, then answer them, I am indeed near to them. I respond to the invocations of the supplicant when he calls on Me." (Al-Baqarah 2: 186). This is an encouragement for the fasting person to increase his invocation. The Prophet pbuh said: "Three invocations will be answered:
The invocation of the fasting person,
The invocation of the oppressed, and
The invocation of the traveler." (Related by Muslim).
Repentance: Ramadhan is the time of repentance and return to Allah swt, for it is a time when the devils are chained, and when many people are saved from hell fire every night by the grace of Allah swt. Applying oneself in all good deeds in the last ten days of Ramadhan: Aysha radhiallahu anha said: "When the last ten days come, he pbuh would pray most of the night and wake his family, and apply himself, and tighten up his loincloth.", and she also said: "The Messenger of Allah swt pbuh used to strive in the last days of Ramadhan more than he did during the other days." (Related by Muslim).
Abstaining from vain talk: Sins decrease the reward of fasting although they do not annul it. The Prophet pbuh said: "Fasting is not [only] abstaining from eating and drinking, but abstaining from vain and obscene talk, so if someone insulted you or wronged you say: I am fasting." (Related by al-Hakim) and he also said: 'Whoever does not abandon lying, then Allah swt does not need him to abandon his food and drink." (Related by al-Bukhari). Common errors made during Ramadhan Excessive spending: Ramadhan should be a time to avoid being wasteful, and learning to be prepared in facing harder times by distinguishing the needs from the luxuries. Unfortunately, many people go beyond their limits to spend during Ramadhan. Whether in the varieties of food that they savour each night, or by other types of spending.
Staying awake during the night and sleeping during the day: Some people sleep during most of the day when they are fasting. Ramadhan is not a time of being lazy, and this do not allow the full benefit from the experience of fasting. It is as if they have only inverted their nights into days and vice versa. In addition, some may spend a great portion of the night indulging in eating and drinking and socialising Spending more time in socialising: Because people invite each other more often during Ramadhan they do tend to spend more time socialising with friends, and relatives. While it is a good deed to feed the fasting person, this should not result in precious time lost in vain talk. Use the occasion for remembering Allah swt and offering additional prayers, and for the Da'wah to Allah swt. Insisting on performing a certain number of Rakaats during the Tarawih (night) prayer to the point of not praying behind the Imam and thus forfeiting the benefit of congregational prayer. This might also bring hatred and disagreement between the Muslims of one community.
Reading Qur'an too fast: Some insist on finishing the whole Qur'an once or more, even if they have to read very fast. Although reading the Qur'an many times is desirable, this should not be done hastily, especially during the Tarawih prayer without pondering upon its meaning. Allah swt ta'ala said: "This is a Book which We have sent down to you, full of blessings that they may ponder over its verses," (Saad 38:29), and the Prophet pbuh said: "Those who read the Qur'an in less than three days do not grasp [its meaning]" Socializing in l'tikaf: Many people are eager to do I'tikaf but some confine themselves in the masjid not to pray and worship Allah swt but to talk and socialize. As a Muslim we should realise that our priorities dictate what we do and what benefits us in the Hereafter and should not put worldly interests first.
What does Islam say about Getting the Most Out of Ramadhan:
The month of Ramadhan provides us with a blessed chance to strengthen and purify our character. The general spirit of Ramadhan encourages us to live more wholesomely and better ourselves. The Prophet (peace be upon him) tells us: "When the month of Ramadhan arrives, the gates of Heaven are opened, the gates of hell are locked, and the devils are chained." [Sahîh Muslim (1079) and Sunan al-Tirmidhî (682)]
The reduced temptation to do wrong afforded to us by fasting and the general atmosphere of Ramadhan gives us a chance to show Allah swt our best potential. We should do what we can to maximize this potential. Renew Your Relationship With the Qur'ân To get ourselves in the proper frame of mind – and earn Allah swt's blessings as well – we should devote more of our time to the Qur'ân. We should not only read it every day, but it is really important to reflect on what it is telling us, to ponder the lessons we can learn to improve our lives. The more we dwell upon the Qur'ân and its teachings, the better it will be for us, since Allah swt is speaking to us directly. The Qur'ân is a balm for our hearts, a restraint on our passions, and a cure for our doubts and misgivings. Therefore, we need to read the Qur'ân with sincerity and concentration. We need to seriously meditate on its meanings. How sad it is for a person who does not benefit from his or her reading of the Qur'ân.
Avoid Useless Behaviour During this month, we should be ever vigilant to avoid behaviour that can nullify or reduce the rewards and benefits of fasting. We should, for one thing, shun excess. This includes excess in food and drink. It also includes gossip and unnecessary speech. We should also seek to minimize other unnecessary distractions, even when it comes to the company that we keep. This is why making a retreat to the mosques is especially recommended in Ramadhan. While we are in retreat (i`tikâf) we free ourselves from the worries and preoccupations of our daily lives. Be Generous Another way to develop us in Ramadhan is to cultivate our generosity in this month and overcome our selfish tendencies. In other words, we should increase our charity. Ibn `Abbâs tells us that the Prophet (peace be upon him) was the most generous of all people, but he was no more generous than he was in Ramadhan. [Sahîh al-Bukhârî (1902) and Sahîh Muslim (2308)] Be Well-Mannered and Patient Cultivating good manners should another priority of ours. Good manners are the best companions that fasting person can have. Alas, too many people become estranged of their good manners when they are hungry.
Fasting is supposed to inculcate patience. Indeed, fasting is sometimes referred to as "patience". Allah swt says: "Seek Allah swt's help in patience and prayer." [Sûrah al-Baqarah: 45] Some commentators on this verse interpret "patience" here to mean "fasting" so the verse is telling us to seek help in fasting and prayer.
Likewise, Ramadhan is described as the "Month of Patience" – and we know that the reward for patience is none other than Paradise. Allah swt says: "O my servants who believe! Fear your Lord. Good is (the reward) for those who do good in this world. Spacious is Allah swt's earth. Only those who are patient will receive their reward without measure." [Sûrah al-Zumar: 10] With patience, we can cope with our lives throughout the year. Without this noble quality, our lives will be frustrating and bitter.
The month of Ramadhan is the time to develop this most essential quality. May Allah swt grant us success, InshaAllah
Happy Ramadhan-ul-kareem to all…….:)
One must note that education is not about just acquiring the knowledge that one can fulfil such duties, but education is essentially about changing the human being, and this change has to be visible in behaviour. When education doesn't change behaviour, it's just entertainment.
In this month, we seek to please Allah swt swt with our fast, prayer, and charity. But we would gain even more if we make sure we sustain the Ramadhanic education.
My suggestion today, pick something, just one thing, be it ridding yourself of a negative habit or getting a new good one, maintain it throughout Ramadhan, and long, long after Ramadhan is gone.
The Ramadhan Prep!
What Islam says about The Reality of your Obligations in Ramadhan.
During this Ramadhan do not let the sweetness of our deeds vanish into the night, leaving only emptiness. When one contemplates the texts on fasting, its wisdom and goals in Shariah, and looks at the reality of the Muslim communities, one realises a wide gap between the reality and our obligations. Remember that Ramadhan is a bounty that Allah swt blessed us with, to strengthen our faith, and increase our piety (Taqwa).
Allah swt said: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become pious." (Al-Baqarah 2:183).
Many of us ignore the purpose and wisdom of fasting. Fasting is done merely to conform to the social environment without contemplation. If one is not aware of the divine wisdom of Shariah and its fruits in this world and in the hereafter, one will not apply it in the right way.
So What are the Goals My Fasting??
Achieving Taqwa: is one of the most important wisdom of fasting. Fasting brings on Taqwa as it lessens the desire of the stomach and mutes the sexual appetite. Whoever fasts frequently would overcome these two desires more easily. This deters against committing abominations and sins and assist in controlling life leading to Taqwa. (Taqwá (Arabic: التقوى at-taqwá) is the Islamic concept of "God-consciousness" or higher consciousness. It is related to the concept of conscience. Having taqwá allows a person to be constantly aware of both God's all-encompassing knowledge and attributes and a reminder of their relationship and responsibility to God as his creation and servant).
Strengthening willpower and acquiring patience: The Prophet pbuh called Ramadhan the month of patience as it increases one's will power to control his desire and the selfishness of his soul. This training allows him to be strong in following Allah swt's commands. The most important thing is to carry the Message and propel it forward. The person trains himself to be patient in obeying Allah swt by stopping at the limits set by Allah swt both by way is of action and abstention. Allah swt said: "These are the limits set by Allah swt, so approach them not." (Al-Baqarah 2:187)
Fasting is pure worship: The fact that he is abstaining from food and drink both in public and in secret shows his honest faith and strong love of Allah swt, and his knowledge and feeling that Allah swt is all-knowing of everything. For this reason Allah swt has made the reward for fasting greater than for any other type of worship. Allah swt said in the hadith Qudsi: "Every deed of the son of Adam will be multiplied [in rewards], the good deed by ten of its like, up to seven hundreds, up to whatever Allah swt wills, except fasting, it is for Me and I will reward it. He abandons his desire and his food for My sake.." (Related by Muslim). Relieving Muslims from life's distractions: Eating, drinking, and socialising all distract a person and weaken ties with Allah swt. It is by the Mercy of Allah swt that Muslims are ordered to fast so as not to be bothered by the intrusion of these activities. Nor by the thought about them nor the anticipation for them when devoting themselves to the all types of worship Either reading the Qur'an, offering additional prayer or making I'tikaf. For this reason the Prophet pbuh said: "Fasting is a shield, and a secure fortress against Hell fire" (Related by Ahmad).
Discovering Allah swt's Blessings: A person experiences the hardship of the poor. He should then be thankful to Allah swt Who has blessed him with His bounty while others are deprived. This should make him more sympathetic and willing to share this bounty. The poor rediscovers that fasting helps a person be more devoted to worship. More able to concentrate and meditate. He should then be able of this devotion all year long, a blessing he should thank Allah swt for.
Acquiring strength and endurance:It has been discovered that depriving the body of food for a period of time helps its defence and endurance mechanism. This in turn this protects the body from certain diseases. Remember that fasting is not only dependent on abstentions: Many believe that fasting consist only of certain abstentions, forgetting that Allah swt established certain acts of worship with fasting.
Among which are:
Qiyamul-layl: The Prophet pbuh said: "Whoever performed the night prayer during Ramadhan out of belief and anticipating God's rewards, will be forgiven his previous sins."(Related by Muslim).Performing Umrah: The Prophet pbuh said: "An Umrah during Ramadhan is like a Hajj with me." (Related by al-Hakim). Offering Iftar (meal) to those who fasted. The Prophet pbuh said: "Whoever feeds a fasting person has the same reward as him, except that the reward of the fasting person will not be diminished." (Related by Ahmad). Reading and completing the Qur'an: The Prophet pbuh said: "Fasting and [reading] Qur'an will intercede for the person: fasting will say: O Lord I forbade him eating and drinking so let me intercede for him, and the Qur'an will say: I deprived him from his night sleep so let me intercede for him," he then said: "So they will intercede." (Related by Ahmad). The Prophet pbuh used to recite the whole Qur'an to Angel Jibreel each Ramadhan.
Giving in charity: Ibn Abbas radhiAllah swtu anhu said: "The Prophet pbuh was the most generous among people, and he was more generous during the month of Ramadhan." (Related by Muslim).
Ihtikaaf: which is to confine oneself in the masjid for prayer and invocation leaving the worldly activities. Ibn Abbas radhiAllah swtu anhu said: "The Prophet pbuh used to perforrn I'tikaf during the last ten days of Ramadhan." (Related by Muslim). It is surprising that many people have abandoned I'tikaf though the Prophet pbuh never abandoned it from the time he arrived to Madinah until he died. Supplication: In the verses dealing with fasting, Allah swt said: "And when My slaves ask you (O Muhammad) concerning Me, then answer them, I am indeed near to them. I respond to the invocations of the supplicant when he calls on Me." (Al-Baqarah 2: 186). This is an encouragement for the fasting person to increase his invocation. The Prophet pbuh said: "Three invocations will be answered:
The invocation of the fasting person,
The invocation of the oppressed, and
The invocation of the traveler." (Related by Muslim).
Repentance: Ramadhan is the time of repentance and return to Allah swt, for it is a time when the devils are chained, and when many people are saved from hell fire every night by the grace of Allah swt. Applying oneself in all good deeds in the last ten days of Ramadhan: Aysha radhiallahu anha said: "When the last ten days come, he pbuh would pray most of the night and wake his family, and apply himself, and tighten up his loincloth.", and she also said: "The Messenger of Allah swt pbuh used to strive in the last days of Ramadhan more than he did during the other days." (Related by Muslim).
Abstaining from vain talk: Sins decrease the reward of fasting although they do not annul it. The Prophet pbuh said: "Fasting is not [only] abstaining from eating and drinking, but abstaining from vain and obscene talk, so if someone insulted you or wronged you say: I am fasting." (Related by al-Hakim) and he also said: 'Whoever does not abandon lying, then Allah swt does not need him to abandon his food and drink." (Related by al-Bukhari). Common errors made during Ramadhan Excessive spending: Ramadhan should be a time to avoid being wasteful, and learning to be prepared in facing harder times by distinguishing the needs from the luxuries. Unfortunately, many people go beyond their limits to spend during Ramadhan. Whether in the varieties of food that they savour each night, or by other types of spending.
Staying awake during the night and sleeping during the day: Some people sleep during most of the day when they are fasting. Ramadhan is not a time of being lazy, and this do not allow the full benefit from the experience of fasting. It is as if they have only inverted their nights into days and vice versa. In addition, some may spend a great portion of the night indulging in eating and drinking and socialising Spending more time in socialising: Because people invite each other more often during Ramadhan they do tend to spend more time socialising with friends, and relatives. While it is a good deed to feed the fasting person, this should not result in precious time lost in vain talk. Use the occasion for remembering Allah swt and offering additional prayers, and for the Da'wah to Allah swt. Insisting on performing a certain number of Rakaats during the Tarawih (night) prayer to the point of not praying behind the Imam and thus forfeiting the benefit of congregational prayer. This might also bring hatred and disagreement between the Muslims of one community.
Reading Qur'an too fast: Some insist on finishing the whole Qur'an once or more, even if they have to read very fast. Although reading the Qur'an many times is desirable, this should not be done hastily, especially during the Tarawih prayer without pondering upon its meaning. Allah swt ta'ala said: "This is a Book which We have sent down to you, full of blessings that they may ponder over its verses," (Saad 38:29), and the Prophet pbuh said: "Those who read the Qur'an in less than three days do not grasp [its meaning]" Socializing in l'tikaf: Many people are eager to do I'tikaf but some confine themselves in the masjid not to pray and worship Allah swt but to talk and socialize. As a Muslim we should realise that our priorities dictate what we do and what benefits us in the Hereafter and should not put worldly interests first.
What does Islam say about Getting the Most Out of Ramadhan:
The month of Ramadhan provides us with a blessed chance to strengthen and purify our character. The general spirit of Ramadhan encourages us to live more wholesomely and better ourselves. The Prophet (peace be upon him) tells us: "When the month of Ramadhan arrives, the gates of Heaven are opened, the gates of hell are locked, and the devils are chained." [Sahîh Muslim (1079) and Sunan al-Tirmidhî (682)]
The reduced temptation to do wrong afforded to us by fasting and the general atmosphere of Ramadhan gives us a chance to show Allah swt our best potential. We should do what we can to maximize this potential. Renew Your Relationship With the Qur'ân To get ourselves in the proper frame of mind – and earn Allah swt's blessings as well – we should devote more of our time to the Qur'ân. We should not only read it every day, but it is really important to reflect on what it is telling us, to ponder the lessons we can learn to improve our lives. The more we dwell upon the Qur'ân and its teachings, the better it will be for us, since Allah swt is speaking to us directly. The Qur'ân is a balm for our hearts, a restraint on our passions, and a cure for our doubts and misgivings. Therefore, we need to read the Qur'ân with sincerity and concentration. We need to seriously meditate on its meanings. How sad it is for a person who does not benefit from his or her reading of the Qur'ân.
Avoid Useless Behaviour During this month, we should be ever vigilant to avoid behaviour that can nullify or reduce the rewards and benefits of fasting. We should, for one thing, shun excess. This includes excess in food and drink. It also includes gossip and unnecessary speech. We should also seek to minimize other unnecessary distractions, even when it comes to the company that we keep. This is why making a retreat to the mosques is especially recommended in Ramadhan. While we are in retreat (i`tikâf) we free ourselves from the worries and preoccupations of our daily lives. Be Generous Another way to develop us in Ramadhan is to cultivate our generosity in this month and overcome our selfish tendencies. In other words, we should increase our charity. Ibn `Abbâs tells us that the Prophet (peace be upon him) was the most generous of all people, but he was no more generous than he was in Ramadhan. [Sahîh al-Bukhârî (1902) and Sahîh Muslim (2308)] Be Well-Mannered and Patient Cultivating good manners should another priority of ours. Good manners are the best companions that fasting person can have. Alas, too many people become estranged of their good manners when they are hungry.
Fasting is supposed to inculcate patience. Indeed, fasting is sometimes referred to as "patience". Allah swt says: "Seek Allah swt's help in patience and prayer." [Sûrah al-Baqarah: 45] Some commentators on this verse interpret "patience" here to mean "fasting" so the verse is telling us to seek help in fasting and prayer.
Likewise, Ramadhan is described as the "Month of Patience" – and we know that the reward for patience is none other than Paradise. Allah swt says: "O my servants who believe! Fear your Lord. Good is (the reward) for those who do good in this world. Spacious is Allah swt's earth. Only those who are patient will receive their reward without measure." [Sûrah al-Zumar: 10] With patience, we can cope with our lives throughout the year. Without this noble quality, our lives will be frustrating and bitter.
The month of Ramadhan is the time to develop this most essential quality. May Allah swt grant us success, InshaAllah
Happy Ramadhan-ul-kareem to all…….:)
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