A Nightly Opportunity for Spiritual Elevation

“Verily, the night vigil is (a time) when impression is more keen and speech more certain.” [Al-Muzzammil 73:6]

What After Ramadaan?

Even though Ramadan is ending, we all have to make sure it stays with us. How, might you ask? Everybody knows that Ramadan lasts only for a month, 29 or 30 wonderful days.

Common Mistakes made by Muslims on Eid!

Question: What are the mistakes and wrong actions that the Muslims are warned against on the two Eids? We see some actions which we denounce such as visiting graves after the Eid prayer and staying up to worship on the night of Eid…

✦ REVIVE A SUNNAH ⇨ "THE SUNNAH OF THE DAY OF EID" ✦

1 – Doing Ghusl before going out to the Prayer. Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to do ghusl on the day of Fitr before going to the place of prayer. [Malik .

✦ REVIVE A SUNNAH ⇨ "THE SUNNAH OF THE DAY OF EID" ✦

THE SUNNAH OF THE DAY OF EID -:- EVERY MUSLIM SHOULD OBSERVE:

Tuesday, August 31, 2010

How should we observe Laylat al-Qadr and when is it?



Question: How should we observe Laylat al-Qadr? Is it by praying, or by reading Qur’aan and the Prophet’s Seerah, listening to lectures and lessons and by celebrating it in the mosque?.



Praise be to Allaah.

Firstly:

The Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time, praying, reading Qur’aan and making du’aa’. Al-Bukhaari and Muslim narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would stay up at night and would wake his family up, and would abstain from marital relations. Ahmad and Muslim narrated that he used to used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time.

Secondly:

The Prophet (peace and blessings of Allaah be upon him) enjoined staying up and praying on Laylat al-Qadr out of faith and in the hope of reward. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever stays up and prays on Laylat al-Qadr out of faith and in the hope of reward, his previous sins will be forgiven.” Agreed upon. This hadeeth indicates that it is prescribed to observe Laylat al-Qadr by spending the night in prayer.

Thirdly:

One of the best du’aa’s that may be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allaah be upon him) taught to ‘Aa’ishah (may Allaah be pleased with her). Al-Tirmidhi narrated, and classed the report as saheeh, that ‘Aa’ishah said: “I said, ‘O Messenger of Allaah, if I know which night is Laylat al-Qadr, what should I say on that night?’ He said, ‘Say: Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni (O Allaah, You are forgiving and You love forgiveness, so forgive me).”

Fourthly:

With regard to specifying which night of Ramadaan is Laylat al-Qadr, this needs specific evidence, but the odd-numbered nights during the last ten nights are more likely than others, and the night of the twenty-seventh is the most likely to be Laylat al-Qadr, because that is mentioned in the ahaadeeth.

Fifthly:

With regard to innovations, they are not permissible during Ramadaan or at other times. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours that is not part of it will have it rejected.” According to another report, “Whoever does any action that is not part of this matter of ours will have it rejected.”

We know of no basis for the celebrations that are held during some nights of Ramadaan. The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him) and the worst of matters are those which are innovated (bid’ah).

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Standing Committee for Academic Research and Issuing Fatwas , 10/413





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Thursday, August 26, 2010

AS-SAHOOR (The Pre-dawn meal of Ramadhaan)



The Wisdom of Sahoor



Allah (T) made fasting obligatory upon us as He (T) had made it obligatory on the people ot the Book before us. He (T) said , (which means):

{O you who believe Fasting is prescribed upon you as it was prescribed upon those before you so that perhaps you may attain Taqwaa.} [Al-Baqarah 2 : 183]



In the first period of Islam, the duration and regulations of fasting were in accordance with what was legislated by Allah upon the People of the Book. They were not allowed to eat, drink or engage in sexual intercourse after they slept. That is once one sleeps, he could not eat nor do any of the above until the night of the following day, this implied that they took no Sahoor (Pre-dawn meal).

However, when the above ruling was abrogated, the Messenger (S) commanded the Muslims to take the Sahoor (Pre-dawn meal) as a means of being different in our fasting from the fasting of the People of the Book. 'Amr Ibn al-Aas reported that the Messenger of Allah (S) said: "The distinguishing feature between our fast and the fast of the People of the Book is in the eating at the time just before dawn." [Muslim]

The Sahoor is Barakah (blessed)



Salmaan (R) said that the Messenger of Allah (S) said: Blessings are found in three things, the Group (Al-Jama'ah), Ath-thareed (a type of food) and As-Sahoor (the Pre-dawn meal)." [At-Tabaraanee, Abu Na'eem]

Abu Hurairah (R) said that the Messenger (S) of Allah (T) said: "Verily Allah placed Barakah (blessing) in the Sahoor (pre-dawn meal) and in perfect measurement (weighing)."[Ash-Shairazee]

'Abdullah Ibn Haarith said that one of the Sahabah (companion) said: 'I entered the house of the Messenger (S) whilst he was taking the Sahoor (pre-dawn meal), and he (S) said: "Indeed it (the Sahoor) is blessing that Allah has given to you so do not leave it out." [An-Nasaaee and Ahmad]

The reality that there are great blessings in the Sahoor (Pre-dawn meal) is very apparent because there is in it:

* the following of the Sunnah,
* it makes the fast easier upon the person who is fasting,
* it increases the desire in the person to want to continue to fast because of the ease upon the fasting person and
* there is also in it the principle of being different from the People of the Book because they are prohibited from taking the Sahoor (pre-dawn meal).

For this reason the Messenger of Allah (Subhanahuwatala) called it the blessed meal.

Allah (T) and the Angels send Salaah upon the people who take the Sahoor (pre-dawn meal)
The greatest blessing of the Sahoor (pre-dawn meal) may be that Allah (T) engulfs those who partake in it with His Forgiveness, showers His Mercy on them, while His angels ask of Him to forgive and pardon them.

Abu Sa'eed al-Khudree said that the Messenger (S) said: "Eating the Sahoor is blessed. Do not neglect it even if you take a gulp of water, because Allah and His angels invoke blessings upon those who partake in the pre-dawn meal." [Ahmad]

It is very important that the Muslim does not allow this great blessing from his Merciful Lord to escape him.

What is the best thing the Muslim can eat for Sahoor
The Messenger (S) said: "The best Sahoor for the believer is dates." [Abu Dawood, Al-Baihaqee and Ibn Hibbaan]

Note: If one does not find food to eat then a gulp of water would suffice as is substantiated in the hadeeth.

Delaying the Sahoor



It is recommended to delay the Sahoor (pre-dawn meal) till just before dawn. Zaid ibn Thaabit said: "We ate the Sahoor with the Messenger (S), then we got up to offer the Salaah (prayer - in this case the Fajr prayer). I asked "What was the time between the Adhaan (call to prayer) and the Sahoor?" He said: "(The time it would take) to recite fifty verses." [Bukhaaree and Muslim]

It must be known that it is allowed to eat, drink and have sexual relationship with one's spouse as long as one doubts and is uncertain that the dawn has started. Allah (T) and His Messenger (S) have made clear the criterion for establishing the Fajr, and this is what one is required to go by.

The Ruling for Sahoor



The Messenger of Allah (S) commanded that whoever wants to fast must take the Sahoor (pre-dawn meal). He (S) said: "Whoever wishes to fast, then let him eat something for Sahoor." [Ibn Abi Shaibah, Ahmad and others]

And he (S) also said: "Take the Sahoor because in the Sahoor is Barakah (blessings)."[Bukhaaree and Muslim]

Then he (S) also prohibited the Muslims from neglecting it. He (S) said: "What differentiates our fast from the fast of the People of the Book is the Sahoor meal." [Ibn Abi Shaibah, Ahmad]
The author concludes:

It is clear that the Messenger (S) emphatically commands us to eat the Sahoor from three different angles:

(a) He (S) ordered it.
(b) It is one of the highlight of the Muslim's fast and it distinguishes the fast of the Muslim from the fast of others.
(c) He prohibited us from neglecting it.

All three of the above inferences are very strong and they all seem to be pointing to one specific thing.




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Rulings for Al-Iftaar (Breaking the fast after sunset)





When a person lawfully break his fast

Allah(T) said: "Then complete the fasting until the night"[Baqarah 2:187]

The Messenger of Allah (S) explained this to mean the coming of the night and the going away of the day and when the disk of the sun disappears.

Hastening the breaking of the fast

People of Eemaan! It is important to hasten breaking the fast as soon as the sun sets because this was the practice of the Messenger of Allah (T) and his companions.

'Amrun Ibn Maimoon Al-Awdee said: "The companions of the Messenger were the fastest people to break the fast (at Maghrib) and the last to eat the Sahoor (i.e. they used to try to take it at the last possible moment)." [Abdur Razaak in the Mussanaf]

Hastening to break the fast also has other benefits that can be included under this heading.

Hastening to break the fast earns good
Sahl Ibn Sa'd (R) said that the Messenger (S) of Allah (T) said: "The people will continue to be in good condition as long as they hasten to break the fast." [Bukhaaree and Muslim]

To hasten the breaking of the fast is the Sunnah of the Messenger (S)
If the Muslims hasten the breaking of the fast this would help them to keep on the Sunnah and they would be following the Salaf (Pious Predecessors) who followed it. It is known that the person who holds unto the Sunnah will never go astray.

Sahl Ibn Sa'ad said that the Messenger (S) of Allah (T) said: "My nation would continue to be on my Sunnah as long as they do not wait for the stars to come out before breaking the fast." [Ibn Hibbaan]

Hastening the breaking of the fast is a way to he different from the Astray (the Christians) and those whom Allah is angry with (the Jews)

If people will remain on what is good because they hold on to the Sunnah of the Messenger of Allah (T), then if they leave this way and follow the Christians and the Jews they would definitely lose the good benefits. This is established in the following Hadeeth. Abu Huraira (R) said that the Messenger of Allah (T) said: "The Deen will be uppermost/manifest as long as the people hasten to break their fast because the Jews and the Christians delay (it)." [Abu Dawood and Ibn Hibbaan]

From the above Hadeeth we must not think that our practising this hadeeth alone would be responsible for the Deen to be manifest. This hadeeth must be understood along with all those verses from the Quraan and the Hadeeth of the Messenger (S) that deal with the issue of being different from the disbelieving people.

Breaking the fast before the Maghrib Salaat

It is reported that "The Messenger of Allah (T) used to break his fast before the Maghrib Salaat." [Ahmad and Abu Dawood]

Abu Dardaa said: "There are three signs of prophethood, hastening the breaking of the fast, delaying the Sahoor and placing the right hand on the Ieft hand in the Salaat." [Tabaraanee]

What is recommended to eat to break the fast?

The Messenger (S) of Allah (T) used to incite the breaking of the fast with dates and if he did not find any, he would then break it with water.

Anas Ibn Maalik said: "The prophet (S) used to break his fast with fresh dates before he prayed. If he did not find fresh dates then he would use dried dates. If he did not find that also he drank a few sips of water. [Ahmad and Abu Dawood]

What should be said at the time of breaking the fast?

The fasting person should know that Allah (T) listens to his supplication and answers it.

Abu Huraira said the Messenger (S) of Allah (T) said: "The supplications of three groups of people's are not rejected; the du'aa (Supplication) of the fasting person when he is breaking his fast, the du'aa of the just Imam and the du'aa of the oppressed." [Tirmidhee, Ibn Majah and Ibn Hibbaan]

So the fasting person should make use of the time when he is breaking his fast to ask Allah (T) for all those things that would make his life easy in this world and the next. However, although any Du'aa can be made at that time the Messenger (S) also used to make a specific one which we should make sure we supplicate with, along with whatever other supplication we desire.

The Messenger of Allah (S) when he broke his fast. used to say: "The thirst has gone and the veins have recovered and the blessing is established if Allah wills" (dhahaba dhamaa'a wabtallat al-urooq wa thabatal ajr inshaa'allaah) [Ahmad, Al-Baihaaqee]

Feeding a fasting person

It is imperative for the believer to always try to do righteous deeds. From among these rightous deeds is the feeding of the fasting person because of the numerous rewards for this act.

The Prophet (S) said: "Whoever gives someone something to break the fast with, he would hove The same blessings as the fasting person and this would not reduce the blessings of the fasting person in any way " [Ahmad and Tirmidhee]

If someone is invited to break his fast then he should respond to the invitation. If he refuses then he has disobeyed the Messenger (S).

It is also recommended for the person invited to supplicate for his host after finishing eating his food as was the practice of the Messenger (S).

The Messenger (S) used to make the following supplications:

"May the righteous eat your food may the angels send salaat unto you and may the fasting person break their fast with you." [Ahmad, An-Nasaaee]

"O Allah! Feed the one who fed me and give drink to him who gave me to drink" [Muslim]

"O Allah! Forgive them and have Mercy on them and bless whatever you provide for then" [Muslim]




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Monday, August 23, 2010

The Importance of Intention (Niyyah) for Fasting Ramadan






Praise be to Allaah.

“The intention (niyyah) means resolving to fast. It is essential to have the intention the night before, night by night, in Ramadaan.”

(Fataawa al-Lajnah al-Daa’imah, vol. 10, p. 246)

“Some scholars were of the view that in the case of a repeated act of worship, it is sufficient to form the intention once the first time one does, unless the sequence of repetition is interrupted, in which case a new intention must be formed. On this basis, if a person has the intention of fasting on the first day of Ramadaan that he will fast this whole month, that is enough to cover the whole month, so long as he does not have an excuse to break his fast and thus break this continuity, such as traveling during Ramadaan. In that case, when he wants to resume fasting he must form the intention of fasting again.

This is the more correct opinion, because all the Muslims, if you ask them, will say that they intend to fast the whole month from beginning to end. So even if the intention is not formed literally, it is there by implication, because the basic principle is that it does not stop. Hence we say that if the continuity is broken for some permissible reason, then one starts fasting again, the intention must be renewed. This is the view which brings peace of mind.”

It is essential to make the intention to fast the month of Ramadan at night, before Fajr. It is not sufficient to start fasting it that day without the intention. Whoever finds out at the time of Duha that today it is Ramadan and makes the intention of fasting has to refrain from eating until sunset, and he also has to make up that day, because it was narrated by Ibn ‘Umar from Hafsah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not have the intention of fasting before Fajr, there is no fast for him.” Narrated by Imam Ahmad, the authors of al-Sunan, Ibn Khuzaymah and Ibn Hibbaan; they classed it as saheeh and marfoo’.

This is with regard to obligatory fasts. With regard to naafil fasts it is permissible to make the intention to fast on the day, if you have not eaten or drunk or had intercourse after Fajr, because it was proven in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) entered upon her one day at duha time and said, “Do you have anything (any food)?” She said, “No.” He said, “Then I am fasting.” Narrated by Muslim in his Saheeh.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Source:
- al-Sharh al-Mumti’, vol. 6, p. 369-370).
- Standing Committee for Research and Issuing Fatwas. 10 / 244
Courtesy of Islamqa





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Saturday, August 21, 2010

Ramadan Fasting is Not Acceptable if One Does not Pray





QUESTION: I fast Ramadaan but I do not pray. Is my fasting valid?.



ANSWER

Praise be to Allaah.

The Ramadaan fast, and indeed any righteous deed, is not accepted if you do not pray. That is because not praying constitutes kufr as the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr there stands his giving up prayer.” Narrated by Muslim, 82. See also question no. 5208.

No righteous deed is accepted from the kaafir, because Allaah says (interpretation of the meaning):

“And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust”[al-Furqaan 25:23]

“If you join others in worship with Allaah, (then) surely, (all) your deeds will be in vain, and you will certainly be among the losers”[al-Zumar 39:65]

al-Bukhaari narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forsakes ‘Asr prayer, his deeds are in vain.” (al-Bukhaari, 553).

What is meant by “his deeds are in vain” means that they become invalid and will not avail him anything.

This hadeeth indicates that in the case of one who does not pray, Allaah will not accept any deed from him, so the one who does not pray will not benefit at all from his deeds, and no good deeds of his will ascend to Allaah.

Ibn al-Qayyim (may Allaah have mercy on him) said concerning the meaning of this hadeeth: “The apparent meaning of this hadeeth is that those who do not pray are of two types:

* those who do not pray at all, which renders all of their deeds invalid, and
* those who do not pray some days, which renders his deeds on that day invalid.

So the loss of all good deeds happens to those who do not pray at all, and the loss of some deeds happens to those who miss some prayers.” From Kitaab al-Salaah, p. 65

Our advice to the sister who asked this question is to repent to Allaah, to feel regret for her negligence in her duties towards Allaah for exposing herself to His wrath, anger and punishment. Allaah accepts the repentance of those among His slaves who repent to Him, and forgives their sins; indeed, He rejoices greatly at that. The Prophet (peace and blessings of Allaah be upon him) has given glad tidings to those who repent when he said:

“The one who repents from sin is like one who did not sin at all.” Narrated by Ibn Maajah, 4250; classed as hasan by al-Albaani in Saheeh Ibn Maajah, 3424.

So she should hasten to do ghusl and pray, so that she may become pure both inwardly and outwardly. She should not delay repentance and say, “I will repent tomorrow or after tomorrow, because she does not know when death will come. She should repent to Allaah before regret will be of no avail.

“And (remember) the Day when the Zaalim (wrongdoer, oppressor, polytheist) will bite at his hands, he will say: ‘Oh! Would that I had taken a path with the Messenger (Muhammad).

Ah! Woe to me! Would that I had never taken so-and-so as a Khaleel (an intimate friend)!

He indeed led me astray from the Reminder (this Qur’aan) after it had come to me. And Shaytaan (Satan) is to man ever a deserter in the hour of need’”

[al-Furqaan 25:27-29 – interpretation of the meaning].




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Friday, August 20, 2010

How the Prophet Fasted In Ramadan








The Prophet (saws) would not begin fasting Ramadaan until there was a verified sighting of the crescent indicating the month or with the testimony of two trustworthy Muslim witnesses or just one witness. But when there was no sighting or testimony or the night of the thirtieth day of Sha’baan was cloudy and the crescent could not be sighted, he would complete thirty days for Sha’baan and then fast after that.

He (saws) would forbid that a Muslim fast a day or two days prior to the start of Ramadaan out of precaution, unless those days coincided with days he normally fasted.

He (saws) would not break his fast until directly after the disk of the sun had disappeared. And he would order his Companions to hasten in breaking their fast. And he would break his fast before praying (the Maghrib prayer). He would break his fast with fresh dates. If he didn’t find them, then with old dates, and if he didn’t find them, then with sips of water. When breaking his fast, he would say: "The thirst has gone, the veins have moistened and the reward is certain, if Allaah wills." [Dhahaba Adh-Dhama’u wabtallatil-‘urooqu wa thabatal-ajr in sha Allaah]

When he (saws) would travel in Ramadaan, he would either fast or beak his fast and his Companions would choose between the two. So they would hold that whoever had energy and fasted then that was good and whoever was weak and broke his fast, then that was good.

It was not from his (saws) practice to estimate the point of distance in a journey for which a fasting person could break his fast. When his Companions would set out on a journey, they would break their fast without even having crossed outside of their homes. And they informed that this was his Sunnah.

And it was from his (saws) practice, that Fajr would come on him while he was still in the state of Janaabah (sexual impurity), due to his wives, so he would bathe (make ghusl) after Fajr and then fast.

And he would kiss some of his wives while he was fasting in Ramadaan, but he was the best amongst mankind at preventing his desires (from overtaking him).

He (saws) would use the Siwaak while fasting. And he would wash his mouth and nose while fasting, but would not let the water go deep in his nose or mouth.

He (saws) would pour water on his head during fasting, due to thirst or the heat.

He (saws) would eat dates for his pre-dawn meal (suhoor) and he would incite his Companions to take the Suhoor even if it was only a gulp of water. And he would delay the Suhoor until shortly before Fajr. The time between his Suhoor and the Fajr prayer was the extent it takes a man to recite fifty verses from the Book of Allaah.

A Description of the Prophet's Night Prayer in Ramadaan:

He (saws) would lead his Companions in the Taraaweeh prayer in congregation, then he stopped doing that for fear that the night prayer would be made obligatory on his ummah. But when he (saws) died, this fear went away and the prescription for praying it in congregation remained, due to the Prophet's (saws) saying: "Verily, when a man prays with the Imaam until he finishes the prayer, it is recorded for him that he prayed the (whole) night."

He (saws) would not go beyond making eleven rak'aat, whether in the month of Ramadaan or any other time.

Sometimes, he would say the Qunoot after finishing his recitation and before going into the bowing position, saying: "O Allaah guide me with those you have guided, and forgive me with those you have forgiven, and support me with those you have supported, and bless me in what you have given me, and protect me from the evil you have ordained. For You ordain all and nothing ordains over You. Truly, those you have befriended will not be humiliated, nor will those You have taken as enemies be honored. Blessed and raised High be our Lord. There is no security away from You except with You."

In the second half of Ramadaan, the Companions would say the Qunoot after rising from the bowing position, and they would add to it by cursing the disbelievers. So their Imaam would say: "O Allaah curse the disbelievers - those who hinder people from Your path and who deny Your messengers and who do not believe in Your promise. And divide their ranks. And put fear into their hearts, and send your punishment and torment on them, O Lord of Truth."

Then he would send Salaat upon the Prophet (saws) and he would supplicate what he was able to of good for the Muslims. Then he would ask forgiveness for the Muslims. Then when he had finished all of this, he would say: "O Allaah, You alone we worship, and to You we pray and prostrate. To You alone do we hasten and rush. And we hope for Your mercy, our Lord. We fear Your punishment, verily, your punishment on those whom You have taken as enemies is severe and ever-increasing."

And he would say in the last part of his Witr (either before the Salaam or after it): "O Allaah, verily, I seek refuge in Your Contentment from Your Discontentment and in Your Forgiveness from Your Punishment. And I seek refuge in You from You. The Praises for You cannot be accounted for, and You are just as how You have praised Yourself."

After finishing the Witr, the Prophet (saws) would say: "Subhaan Al-Maalikil-Qudoos" three times, prolonging his voice and raising it when reaching the third time.

He (saws) would pray two rak'at after the Witr and he would command his ummah to do that. And he would recite in them Surah Al-Zilzaal and Surah Al-Kaafiroon.

When the last ten days of Ramadaan would come, he (saws) would tighten his garment, stay up at night (worshipping) and wake up his family (to pray at night). And he would exert himself in these last ten days the way he didn't exert himself in any other days.

He (saws) would supplicate a lot, especially in the Night of Al-Qadr, saying: "O Allaah, You are indeed All-Pardoning, and You love to pardon (sins), so forgive me." [Allaahumma Innaka 'Afoowun, tuhibbul-'afwa fa-'Aafu 'Annee]

A Description of the Prophet's 'Itikaaf during Ramadaan:

He (saws) would perform 'Itikaaf during the last ten days of Ramadaan and he would only do so while fasting and in the three Masjids only (i.e. Masjid Al-Haraam in Makkah, Masjid An-Nabawee in Madeenah and Masjid Al-Aqsaa in Jerusalem)

When he (saws) would want to make 'Itikaaf, he would pray the Fajr prayer (in the masjid) and then begin his 'Itikaaf.

He (saws) would set up a small tent in the back of the masjid in which he would perform the 'Itikaaf and he would place his bed and mattress there.

He (saws) would permit some of his wives to visit him while in the state of 'Itikaaf, and he would depart from them in the door of the masjid. He would not be intimate with them at this time, whether by kissing them or other than that.

And he (saws) permitted a woman to make 'Itikaaf with her husband or by herself.

While in the state of 'Itikaaf, he would not go out from the masjid unless he had some humanly need.

The Prophet's guidance in giving out the Zakaat-ul-Fitr:

Allaah's Messenger (saws) obligated the Muslim and those he provides for, young and old, male and female, free and slave to give a saa' (around 2 kilogram) of dates or a saa' of barley or a saa' of dry cheese, or a saa' of raisins or half a saa' of wheat, or a saa' of the food of the people's land.

He (saws) would give it out in food and not cash.

It was from his (saws) practice to give the Zakaat-ul-Fitr a day or two prior to the 'Eed prayer.

It was from his (saws) practice to specifically give the Zakaat-ul-Fitr to the needy people (masaakeen). And he (saws) would not divide it separately for the eight categories of people mentioned in Surah At-Tawbah (60). He (saws) would appoint one of his Companions to collect and guard the Zakaat-ul-Fitr.

Footnotes:

[1] For the evidences on these issues and for what will follow on the Rulings of Fasting, refer to the following books: "Fasting in Ramadaan" of ‘Alee Al-Halabee and Saleem Al-Hilaalee, "The Night Prayer" of Shaikh Al-Albaanee and "Zaad Al-Ma’aad" of the great scholar Ibn Qayyim Al-Jawziyyah.

..........

Compiled by Muhammad Zorkane
Source:Al-Muntaqaa Issue Nine [1]





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Thursday, August 19, 2010

Common Errors Made During Ramadaan



Source: Al-Jumuah Magazine, Vol 8, Issue 9


1. 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 savor each night, or by the other types of spending.

2. 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 socializing

3. Spending more time in socializing: Because people invite each other more often during Ramadhan they do tend to spend more time socializing 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 and offering additional prayers, and for the Da'wah to Allah.

4. Insisting on performing a certain number of Rakaas 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.

5. 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 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 sallallahu alayhe wa sallam said: "Those who read the Qur'an in less than three days do not grasp [its meaning]"

6. 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 but to talk and socialize.

7. The ways of doing good are numerous in Ramadhan Many people try to perform more than they are able to. By going beyond their capabilities, they end up not performing any deed in the desired way.

8. Scholars and Dai'ahs should assume a more prominent role in educating the people - both by talking to them and by giving the best example in their behavior which should comply to the Shariah and following the Sunnah.

9. The Muslim should realize that his priorities dictate that he does what benefits him in the Hereafter and should not put worldly interests first.

10. The Muslim should apply himself to deepen his sense of following the Sunnah of the Prophet sallallahu alayhe wa sallam, in every aspect of his life, at all times and especially during the month of Ramadhan. This necessitates seeking more knowledge about the Fiqh of fasting and its etiquette, assimilating the wisdom and goals of fasting, and facilitating the means that allow all the Muslims to benefit from their fasting.

We ask Allah to accept our fast and our good deeds.





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Reading the Qur’an in Ramadan




Compiled by Shadman Saquib

Excerpted, with slight modifications, from: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg.63-65) (trans. Ahl ul-Qur'an was-Sunnah Association, NY)




Abu Umaamah (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi wasallam) said: "Recite the Qur'an for indeed it will come on the Day of Judgement as an intercessor for its Ashaab (those who read, memorize and implement it)." [1]

This hadeeth indicates the virtues of reciting the Qur'an, the greatness of its reward and that it will intercede for its holders on the Day of Judgement towards their entrance into Paradise.

An-Nawaas Ibn Sama'aan (radiallaahu anhu) reported: "I heard the Messenger of Allah (sallallaahu alaihi wasallam) say: 'The Qur'an will be brought on the Day of Judgement as well as the people who used to act upon it. Surat-ul-Baqarah and Aali 'Imraan will then approach them.' The Messenger of Allah (sallallaahu alaihi wasallam) likened them to three examples, which I have not forgotten afterwards. He (sallallaahu alaihi wasallam) said: 'As if they were two clouds or two dark black canopies with light between them both or like two flocks of birds stretching their wings in the air pleading for the one who recited them.'" [2]

'Abdullaah Ibn 'Amr (radiallaahu anhu) reported that the Messenger of Allah (sallallaahu alaihi wasallam) said: "The fast and the Qur'an will intercede for the servant on the Day of Judgement. The fast will say: 'My Lord, I restricted him from food and drink, so allow me to intercede for him.' And the Qur'an will say: 'I prevented him from sleeping at night, so allow me to intercede for him.' So they will be allowed to intercede." [3]

Therefore, it is essential for the fasting person to recite the Qur'an more during these blessed days and honorable nights. For indeed, there is a special virtue for the abundance of recitation in these days, which is not found in any other month. He should take advantage of the noble time during this month, in which Allah revealed the Qur'an

There is a special merit to reciting the Qur'an in the nights of Ramadaan. For indeed, the night brings an end to the busy daily affairs, the enthusiasm is roused and the heart and the tongue mount upon reflecting. And Allah is the one in whom we seek assistance.

It is reported that Jibreel used to meet with the Prophet (sallallaahu alaihi wasallam) during each night of Ramadaan and they would study the Qur'an together. [4] So if making thikr (remembrance of Allah) were better than the Qur'an or equal to it (on these nights), they would have done that all the time or at certain times along with constantly gathering for that occasion.

Thus, this hadeeth illustrates the precedence of studying the Qur'an during Ramadan and gathering together for that occasion as well as turning towards one who is more prominent in the memorization of it.

The predecessors of this ummah would recite the Qur'an constantly during Ramadan And when they would fast, they would sit in the masaajid and say: "We will guard our fast and not backbite anyone."

They would recite the Qur'an in their prayer and out of it. 'Uthmaan (radiallaahu anhu) would complete the recitation of the (whole) Qur'an once a day. And some of the Salaf would complete it during their qiyaam in Ramadan every three nights. Some of them would do it every seven days and some every ten days.

Al-Haafidh Ibn Rajab (rahimahullaah) said: "The forbiddance of reciting the Qur'an in less than three days (as stated in a hadeeth) has only been mentioned in regards to its being done on a normal basis. As for the specific times that are virtuous, such as the month of Ramadan and especially the nights in which the night of Al-Qadr is sought. Or those places that are virtuous, such as Makkah for the one who enters it without residing there, then it is recommended to recite the Qur'an a lot in these times and places, seeking the merits connected with their time and place. This is the opinion of Ahmad, Abu Ishaaq and other scholars. And the actions of others indicate that as has been stated previously." [5]

Importance of Reading Quran with Meaning



The person reciting the Qur'an must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allah, that he recite it whilst being in a state of purity, that he use the Siwaak and that he recite it while pondering on its meaning and observing total consciousness. Allah says:

"And We have indeed made the Qur'an easy to understand and remember, then is there any that will remember (or receive admonition)? " (Qur'an, 54:17)

"Allah thus makes clear to you His communications [verses] that you may understand." (2:242)

*From the above-mentioned verse of Qur’an it is clear that Allah told us to read the Quran with meaning.

Quran is a guide to humanity which also includes you. Since none of us want to be misguided, it is paramount not only to read or recite Quran, but to understand and implement it in our lives as well.

Prophet Muhammad (peace be upon him) gave us a simple formula to be the best: "The best amongst you is the one who learns the Qur'an and teaches it." (Al-Bukhari) So go ahead, learn and teach the Qur'an, and make yourself among the best of Muslims Insha Allah.

How you can finish reading entire Qur'an in Ramadan



Method: Read 4 pages of the Qur’an after every Salah. Make sure you understand it. 5 prayers X 4 pages = 20 pages. 20 pages= about 1 juz. 1 juz X 30= the entire Qur’an. So simple!c

Footnotes:

[1] Saheeh Muslim
[2] Reported by Muslim (804)
[3] Saheeh Muslim (804)
[4] Al-Bukhaaree (1/30) and Muslim (2308)
[5] Lataa'if-ul-Ma'aarif: pg. 102-103





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Wednesday, August 18, 2010

Those for Whom the Fast During Ramadaan Is Not Obligatory




Question:

What are the reasons for which one may be excused from fasting in Ramadaan?

Answer:

Praise be to Allaah.

One of the ways in which Allaah has made things easy for His slaves is that He has only enjoined fasting upon those who are able to do it, and He has excused those who are unable to fast for a legitimate shar’i reason. The legitimate reasons for which one may be excused from fasting are as follows:

1 – Sickness

Sickness means everything that means that a person is not healthy.

Ibn Qudaamah said: the scholars are agreed that it is permissible for the sick person not to fast in general. The basis of that is the aayah in which Allaah says (interpretation of the meaning):

“but if any of you is ill or on a journey, the same number (should be made up) from other days”[al-Baqarah 2:184]

It was narrated that Salamah ibn al-Akwa’ (may Allaah be pleased with him) said: “When this aayah was revealed – ‘And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)’ [al-Baqarah 2:184 – interpretation of the meaning] – those who wanted not to fast could do that, and pay the fidyah (i.e., feed one poor person for each day). That remained the case until the following aayah was revealed, i.e., the verse:

‘And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)’

[al-Baqarah 2:185 – interpretation of the meaning] – so it abrogated it.”

The sick person who fears that fasting may make his sickness worse or that it will slow down his recovery or damage a part of his body, has the option of not fasting, and indeed it is Sunnah for him not to fast and it is makrooh for him to complete his fast, because that may lead to his death. So he has to be cautious and protect himself. Moreover, if the sick person is very ill, that makes it permissible for him not to fast. But if a healthy person fears difficulty or tiredness, it is not permissible for him to break his fast, if all that happens to him when he fasts is that he becomes tired.

2 – Travelling

In order for traveling to result in a concession excusing one from fasting, the following conditions must be met:

a- The journey must be long enough that prayers may be shortened.

b- The traveler must not intend to settle in the place to which he travels.

c- His journey must not be for any sinful purpose, rather it should be for a sound purpose, according to the majority of scholars. That is because being allowed not to fast is a concession and relief that the sinner does not deserve on his journey, because the purpose of his journey is to commit sin – such as one who travels in order to commit banditry, for example.

Cancellation of the concession for traveling:

This concession of traveling is cancelled by two things:

(i) When the traveler returns home and enters his hometown, which is the place where he resides.

(ii) When the traveler decides to stay indefinitely, or for a lengthy period in one place, and the place is fit for settling in. Thus he becomes a resident (or non-traveller), so he should pray his prayers in full and not break his fast in Ramadaan, because the rulings on travel no longer apply to him.

3 – Pregnancy and breastfeeding

The fuqaha’ are agreed that pregnant and breastfeeding women may break their fast in Ramadaan, on the condition that they think there is a risk that they or their children may become ill or more ill, or be harmed or may die. The evidence for this concession in their case is the aayah (interpretation of the meaning:

“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”[al-Baqarah 2:185]

This does not refer to merely being sick, for the sick person who will not be harmed by fasting is not allowed to break the fast; here sickness is mentioned as a metaphor for any situation where fasting when sick may cause harm. This is what is meant by sickness here. That may be the case in pregnancy and when breastfeeding, so these two cases are included in the concession of breaking the fast. The evidence that women in these cases are allowed not to fast is the hadeeth of Anas ibn Maalik al-Ka’bi (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has relieved the traveler of fasting and half of prayer, and He has relieved the pregnant and breastfeeding woman of fasting.”

4 – Senility and old age

Senility and old age refers to one who is old and has lost his strength, or who is approaching death, so that every day he becomes weaker, until he dies, or who is suffering from a terminal or incurable illness and has no hope of recovery. The evidence that it is prescribed for such people not to fast is the aayah (interpretation of the meaning):

“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)”[al-Baqarah 2:184]

Ibn ‘Abbaas (may Allaah be pleased with him) said that this aayah has not been abrogated, and it applies to old men and old women who cannot fast, so for each day they should feed one poor person.

5 – Intense hunger and thirst

If a person is overtaken by intense hunger or unbearable thirst, then he should break his fast and eat just as much as he needs to ward off that hunger, then he should refrain from eating for the rest of the day, and make up that fast later on.

The scholars added to intense hunger and thirst the fear of weakness when meeting the enemy, or fearing or expecting an attack, such as when one is surrounded. So if a fighter knows for sure or thinks it most likely that there will be fighting because he is facing the enemy, and he fears that fasting may make him weak when fighting, and he is not traveling, then he may break his fast before fighting.

6 – Compulsion

Compulsion means one person forcing another to do something or not to do something against his will, by means of threats.

Al-Mawsoo’ah al-Fiqhiyyah, vol. 28, p. 73.





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Tuesday, August 17, 2010

Important Lessons to be learnt from Ramadaan





Allah - the Most High - said:

"The month of Ramadhan in which the Qur'an was revealed, a guidance for mankind and clear proofs for the guidance of the Criterion between right and wrong. So whosoever of you sights the crescent for the month of Ramadhan, he must fast that month." [Surah al-Baqarah 2:185].

Allah's Messenger sallallahu 'alayhi wa sallam said:
"lslam is built upon five: Testifying that none has the right to be worshipped except Allah and the Muhammad is the Messenger of Allah, establishing the Prayer, giving the Zakah, performing Hajj to the House, and fasting in Ramadhan." l1

He sallallahu 'alayhi wa sallam also said:
"There has come to you Ramadhan, a blessed month, in which Allah has made it obligatory to fast. During it the gates of paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained. In it is a night (Laylatul-Qadr) which is better than a thousand months. He who is deprived of its good has truly been deprived." 2

From the many important lessons to be learnt from fasting are:-

[1]: GAINING TAQWA
Fasting has been legislated in order that we may gain taqwa, as Allah - the Most High - said:

"O you who believe! fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwa." [Surah al-Baqarah 2:183].

Talq ibn Habib (d.100H) - rahimahullah - said:
"When fitnah (trial and tribulation) appears then extinguish it with taqwa." So he was asked as to what taqwa was, so he replied: "Taqwa is to act in obedience to Allah, upon a light (i.e. iman, faith) from Allah, hoping in the Mercy of Allah. And taqwa is leaving acts of disobedience to Allah, upon a light from Allah, due to the fear of Allah."3

"This is one of the best definitions of taqwa. For every action must have both a starting point and a goal. And an action will not be considered as an act of obedience, or nearness to Allah, unless it starts from pure iman (faith in Allah). Thus, it is pure iman - and not habits, desires, nor seeking praise or fame, nor its like - that should be what initiates an action. And the goal of the action should be to earn the reward of Allah and to seek His good pleasure."4 So fasting is a means of attaining taqwa, since it helps prevent a person from many sins that one is prone to. Due to this, the Prophet sallallahu 'alayhi wa sallam said: "Fasting is a shield with which the servant protects himself from the Fire."5 So we should ask ourselves, after each day of fasting: Has this fasting made us more fearful and obedient to Allah? Has it aided us in distancing ourselves from sins and disobedience?

[2]: SEEKING NEARNESS TO ALLAH
The Prophet sallallahu 'alayhi wa sallam said:
"Allah said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties that I have placed upon him. My servant continues to draw nearer to Me with optional deeds so that I shall love him."6

The Prophet sallallahu 'alayhi wa sallam said:
"Whosoever reaches the month of Ramadhan and does not have his sins forgiven, and so enters the Fire, then may Allah distance him."7

So drawing closer to Allah - the Mort Perfect - in this blessed month, can be achieved by fulfilling one's obligatory duties; and also reciting the Qur'an and reflecting upon its meanings, increasing in kindness and in giving charity, in making du'a (supplication) to Allah, attending the tarawih Prayer, seeking out Laylatul-Qadr (the Night of Power and Pre-Decree), a night which is better than a thousand months, attending gatherings of knowledge, and striving in there actions that will cause the heart to draw closer to its Lord and to gain His forgiveness. Our level of striving in this blessed month should be greater than our striving to worship Allah in any other month, due to the excellence and rewards that Allah has placed in it. Likewise from the great means of seeking nearness to Allah in this month is making i'tikaf (seclusion in the mosque in order to worship Allah) - for whoever is able.

Imam Ibn al-Qayyim (d.751H)- rahimahullah - laid:
"Allah also prescribed i'tikaf for them, the objective being that the heart becomes fully preoccupied with Allah - the Mort High - concentrated upon Him alone, and cut-off from being preoccupied with the creation. Rather, the heart is only engrossed with Allah - the Most Perfect - such that loving Him, remembering Him, and turning to Him takes the place of all the heart's anxieties and worries, so that he is able to overcome them. Thus all his concerns are for Allah, and his thoughts are all directed towards remembering Him and thinking of how to attain His Pleasure and what will cause nearness to Him. This leads him to feel contented with Allah, instead of people. This in turn prepares him for being at peace with Allah alone, on the day of loneliness in the grave, when there will be no one else to give comfort, nor anyone to grant solace, except Him. So this is the greater goal of i'tikaf."8

[3]: ACQUIRING PATIENCE
Imam Ahmad (d.241H) - rahimahullah - said:
"Allah has mentioned sabr (patience) in over ninety places in His Book."9

The Prophet sallallahu 'alayhi wa sallam said:
"The month of Patience, and the three days of every month, are times for fasting."10

Ibn 'Abdul-Barr (d.464H)- rahimahullah - said:
"What is meant by the month of Patience is the month of Ramadhan ... So fasting is called patience because it restrains the soul from eating, drinking, conjugal relations and sexual desires."11

He sallallahu 'alayhi wa sallam said:
"O youths! Whoever amongst you is able to marry, then let him do so; for it restrains the eyes and protects the private parts. But whoever is unable, then let him fast, because it will be a shield for him."12

So fasting is a means of learning self restraint and patience. With patience we are able to strengthen our resolve to worship Allah alone, with sincerity, and also cope with life's ups and downs. So - for example - with patience we are able to perform our Prayers calmly and correctly, without being hasty, and without merely pecking the ground several times! With patience we are able to restrain our souls from greed and stinginess and thus give part of our surplus wealth in Zakah (obligatory charity). With patience we are able to subdue the soul's ill temperament, and thus endure the ordeal and hardships of Hajj, without losing tempers and behaving badly. Likewise, with patience we are able to stand firm and fight jihad against the disbelievers, hypocrites and heretics - withstanding their constant onslaught, without wavering and buckling, without despairing or being complacent, and without becoming hasty and impatient at the first signs of hardship. Allah - the Most High - said: "O Prophet, urge the Believers to fight ... So if there are one hundred who are patient, they shall overcome two hundred; and if there be one thousand, they shall overcome two thousand, by the permission of Allah. And Allah is with the patient ones." [Surah al-Anfal 8:65-66].

Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled emotions, shouts and hollow slogans, speech that doer not strengthen, but rather weakens, and actions that do not build, but rather destroy! So in this month, we should strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with patience - having certainty in the laying of our Messenger sallallahu 'alayhi wa sallam: "And know that victory comes with patience, relief with affliction, and ease with hardship."13

[4]: CULTIVATING GOOD MANNERS
The Prophet sallallahu 'alayhi wa sallam said:
"Whosoever doer not abandon falsehood in speech and action, then Allah the Mighty and Majestic has no need that he should leave his food and drink."14

He sallallahu 'alayhi wa sallam also said:
"Fasting is not merely abstaining from eating and drinking. Rather, it is also abstaining from ignorant and indecent speech. So if anyone abuses or behaves ignorantly with you, then ray: I am fasting, I am fasting."15
There narrations point towards the importance of truthfulness and good manners. Thus, this blessed month teacher us not only to abstain from food and drink, but to also abstain from such statements and actions that may be the cause of harming people and violating their rights - since the Messenger sallallahu 'alayhi wa sallam said whilst describing the true Believer: "A Muslim is one from whom other Muslims are safe from his tongue and his hand."16 Thus it is upon us as individuals, to examine the shortcomings in our character, and to then seek to improve them - modelling ourselves upon the character of the last of the Prophets and Messengers, and their leader, Muhammad sallallahu 'alayhi wa sallam - aspiring also for the excellence which he mentioned in his saying: "I am a guarantor for a house on the outskirts of Paradise for whosoever leaves off arguing, even if he is in the right; and a house in the centre of Paradise for whosoever abandons falsehood, even when joking; and a house in the upper-mort part of Paradise for whosoever makes his character good."17 So by shunning oppression, shamelessness, harbouring hatred towards Muslims, back-biting, slandering, tale-carrying, and other types of falsehood, we can be saved from nullifying the rewards of our fasting - as Allah's Messenger sallallahu 'alayhi wa sallam said: "It may be that a fasting person receives nothing from his fast, except hunger and thirst."18

[5]: SENSING MUSLIM UNITY
The Prophet sallallahu 'alayhi wa sallam said:
"Fast when they fast, and break your fast when they break their fast, and sacrifice the day they sacrifice."19

Imam at-Tirmidhi (d.275H) - rahimahullah - said:
"Some of the People of Knowledge explained this hadith by saying: Its meaning is to fast and break the fast along with the jama'ah and the majority of people."20

Thus, in this blessed month we can sense an increased feeling of unity and of being a single Ummah due to our fasting and breaking our fast collectively. We also feel an increased awareness about the state of affairs of the Muslims and of the hardships that they endure, because: "During the fast, a Muslim feels and experiences what his needy and hungry brothers and sisters feel, who are forced to go without food and drink for many many days - as occurs today to many of the Muslims in Africa."21 Indeed, the units of the Muslims - and their aiding and assisting one another - is one of the great fundamentals upon which the Religion of Islam is built, as Allah - the Mort High - said: "And hold fast altogether to the rope of Allah and do not be divided." [Surah al-'lmran 3:103]. Allah - the Most High - also said: "The Believers - men and women - and friends and protectors to one another." [Surah al-Towbah 9:44].

Shaykhul-Islam Ibn Taymiyyah (d.728H)- rahimahullah - said:
"The welfare of people will not be complete - neither in this world, nor in the Hereafter - except with ijtima' (collectiveness), ta'awun (mutual cooperation), and tanasur (mutual help); mutual-co-operation in order to secure benefits, and mutual help in order to ward off harm. It is for this reason that man is said to be social and civil by nature."22

Thus we see that Islam lays great importance in bringing hearts together and encouraging ijtima' (collectiveness). This is not only reflected in the month of Ramadhan, but also in the other acts of worship as well. So, for example, we have been ordered by the Prophet sallallahu 'alayhi wa sallam to pray the five daily Prayers in congregation, and that it has been made twenty-seven times more rewardful than praying it individually.23 Likewise, this similar collective spirit is demonstrated in the act of Hajj (Pilgrimage). Even in learning knowledge and studying it, blessings have been placed in collectiveness, as Allah's Messenger sallallahu 'alayhi wa sallam said: "No people gather together in a house from the houses of Allah, reciting the Book of Allah and studying it amongst themselves, except that tranquility descends upon them, mercy envelops them, the angels surround them, and Allah mentions them to there that are with Him."24 Likewise, even in our everyday actions such, as eating, Islam teacher us collectiveness. Thus, when some of the Companions of the Prophet sallallahu 'alayhi wa sallam said to him: O Messenger of Allah, we eat but do not become satisfied. He replied: "Perhaps you eat individually?" They replied: Yes! So he said: "Eat collectively and mention the name of Allah. There will then be blessings for you in it."25 Indeed, even in the etiquettes of sitting the spirit of collectiveness is demonstrated. So, one day the Prophet sallallahu 'alayhi wa sallam came across the Companions who were sitting in separate circles, so he said to them: "Why do I see you sitting separately!"26 Similarly, Abu Tha'labah al-Khurhani radiallahu 'anhu said: Whenever the people used to encamp, they used to split-up into the mountain passes and valley's. So Allah's Messenger sallallahu 'alayhi wa sallam said: "Indeed your being split-up in there mountain passes and valley's is from Shaytan." Thereafter, whenever they used to encamp, they used to keep very close together, to such an extent that it was said: If a cloth were to be spread over them, it would cover them all.27

Thus, Ramadhan is a time to increase our sense of unity and brotherhood, and our commitment to Allah and His Religion. And there is no doubt that this sense of unity necessitates that: "We all work together as required by Islam as sincere brothers - not due to hizbiyyah (bigotted party spirit), nor sectarianism - in order to realise that which is of benefit to the Islamic Ummah and to establish the Islamic society that every Muslim aspirer for - so that the Shari'ah (Prescribed Law) of Allah is applied upon His earth."28 So we must examine ourselves during the month of Ramadhan and ask: What is my role - and each of us has a role - in helping this precious Ummah to regain its honour, and return to the Ummah its comprehensive unity and strength, and victory that has been promised to it! Likewise, we should reflect upon our own character and actions and ask. Are they aiding the process of unity and brotherhood, or are they a harm and a hindrance to it!

So we ask Allah to grant us the ability to change ourselves for the better, during this blessed month, and not to be of there who are prevented from His Mercy and Forgiveness. Indeed He is the One who Hears and He is the One to Respond.

1. Related by al-Bukhari (1/48) and Muslim (no.16), from Ibn 'Umar radiallahu 'anhu.
2. Sahih: Related by an-Nasa'i (no.1992), from Abu Hurayrah radiallahu 'anhu. It was authenticated by Shaykh al-Albani in Takhrijul-Mishkat (no.1962).
3. Related by Ibn al-Mubarak in Kitabul-Zuhd (p.473) and Ibn Abi Shaybah in his Kitabul-Iman (no.99).
4. Risalatut-Tabukiyyah (p.26) of Imam Ibn al-Qayyim.
5. Hasan: Related by Ahmad (3/241). from Jabir radiallahu 'anhu. It was authenticated by Shaykh al-Albani in Sahihut-Targhib (no.910).
6. Related by al-Bukhari (11/481), from Abu Hurayrah radiallahu 'anhu.
7. Sahih: Related by Ahmad (2/246) and al-Bayhaqi (4/204), from Abu Hurayrah radiallahu 'anhu. It was authenticated by Shaykh 'Ali Hasan al-Halabi in Sifatus-Sawmin-Nabi (p.24).
8. Zadul-Ma'ad (2/81) of Ibn al-Qayyim.
9. Related by Ibn al-Qayyim in Madarijus-Salikin (2/152).
10. Related by Ahmad (2/261) and an-Nasa'i (1/327). from Abu Hurayrah. It was authentitated by al-Albani in Irwa'ul-Ghalil (4/99).
11. At-Tamhid (19/61) of AI-Hafidh Ibn 'Abdul-Barr.
12. Related by al-Bukhari (123) and Muslim (no.123), from Ibn Mas'ud radiallahu 'anhu.
13. Sahih: Related by Ahmad (1/203) and at-Tabarani in al-Kabir (11/100), from Ibn Abbas radiallahu 'anhu. It was authentitated by Shaykh Salim al-Hilali in AsSabrul-Jamil (p.43).
14. Related by al-Bukhari (4/99), from Abu Hurayrah radiallahu 'anhu.
15. Sahih: Related by Ibn Khuzaymah (no.1996) and aI-Hakim (1/430) who authenticated it. Refer to Sahihut-Targhib (no.1075).
16. Related by al-Bukhari (1/53) and Muslim (no.40), from 'Amr ibn al-as radiallahu 'anhu.
17. Sahih: Related by Abu Dawud (no.4800) and al-Bayhaqi (10/249), from Abu Umamah radiallahu 'anhu. It was authenticated by al-Albani in as-Sahihah (n0.273).
18. Sahih: Related by Ahmad (2/441) and Ibn Majah (1/139), from Abu Hurayrah radiallahu 'anhu. It was authenticated in Sahihut-Targhib (no.1076).
19. Related by at-Tirmidhi (no.693), form Abu Hurayrah radiallahu 'anhu. It was authenticated by al-Albani in as-Sahihah (no.224).
20. Jami'ut-Tirmidhi (3/312).
21. From the words of Shaykh 'Abdul-'Aziz bin Baz, as occurs in Majmu' Fatawa wa Maqalat Mutanawwi'ah (5/211).
22. Al-Hisba fil-Islam (p.9) of Shaykhul-lslam Ibn Taymiyyah.
23. Related by al-Bukhari (2/109) and Murlim (no.650), from Ibn 'Umar radiallahu 'anhu.
24. Related by Muslim (no.339). from Abu Hurayrah radiallahu 'anhu.
25. Hasan: Related by Abu Dawud (no.3164), from Wahshi ibn Harb radiallahu 'anhu. It was authenticated by al-Hafidh al-'lraqi in Takhrijul-lhya (2/4).
26. Related by Muslim (no.331). from Jabir ibn Samurah radiallahu 'anhu.
27. Sahih: Related by Abu Dawud (1/409) and Ibn Hibban (no.1664). Shaykh al-Albani authenticated it in Takhrijul-Mishkat (no.3914).
28. Sualu wa Jawabu Hawla Fiqhil-Waqi' (p.24) of Shaykh Nasirud-Din al-Albani.

Source: Al-Istiqaamah Magazine, Issue No.5 ,Jan 1997




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Spreading the Good News of Ramadaan





Abu Hurairah reported that the Messenger of Allaah (saws) said: "Ramadaan has come to you - a blessed month. Allaah has made it obligatory on you to fast in it. During this month, the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allaah belongs a night in it, which is better than a thousand months. Whosoever is prevented from its good, then he has been deprived." [1]

The hadeeth is a glad tiding to the righteous servants of Allaah, of the coming of the blessed month of Ramadaan. The Prophet (saws) informed his Companions of its coming and it was not just a simple relaying of news. Rather, his intent was to give them the glad tidings of a magnificent time of the year, so that the righteous people who are quick to do deeds can give it its due estimate. This is because the Prophet (saws) explained in it (the hadeeth) what Allaah has prepared for His servants from the ways towards gaining forgiveness and His contentment - and they are many. So whoever has forgiveness escape him during the month of Ramadaan, then he has been deprived with the utmost deprivation.

From the great favors and bounties that Allaah has bestowed upon His servants is that He has prepared for them meritous occasions so that they may be of profit to those who obey Him and a race for those who rush to compete (for good deeds). These meritous occasions are times for fulfilling hopes by exerting in obedience and uplifting flaws and deficiencies through self-rectification and repentance. There is not a single occasion from these virtuous times, except that Allaah has assigned in it works of obedience, by which one may draw close to Him. And Allaah possesses the most beautiful things as gifts, which He bestows upon whomsoever He wills by His Grace and Mercy.

So the one who achieves true happiness is he who takes advantage of these virtuous months, days and hours and draws closer to His Guardian in them, by doing what is prescribed in them from acts of worship.

Thus perhaps he will be showered with one of the many blessings of those occasions and be helped by it, with an assistance that is enough to save him from the Fire and what it contains, such as its blazing heat. [2]

Being able to reach Ramadaan is itself a magnificent bounty that is bestowed on the one who reaches it and rises to its occasion, by standing in prayer during its night and fasting during its day. In it, he returns to his Protector -- from disobeying Him to obeying Him, from neglecting Him to remembering Him, from remaining distant from Him to turning towards Him in submissive repentance.

A Muslim must be conscious of this bounty and acknowledge its magnitude. For indeed, many people are prevented from fasting, either because they die before they reach it, or because they are not capable of observing it or because they oppose and turn away from it. Thus, the one who fasts must give praise to his Lord for this bounty and should welcome this month with joy and delight that a magnificent time of the year out of all the occasions for performing obedience is welcomed. He should exert himself deeply in doing good deeds. And he should invoke Allaah to grant him the ability to fast and stand in night prayer, and that He provide him with seriousness, enthusiasm, strength, and energy in that month. And that He awaken him from heedless oversleeping so that he may take advantage of these virtuous times of good.

It is unfortunate to find that many people do not know the value of this virtuous occasion, nor do they consider it to be sacred. So the month of Ramadaan no longer becomes a significant time for obedience, worship, reciting the Qur'aan, giving in charity and making remembrance of Allaah. Rather, to some people, it becomes a signifcant time to diversify their foods and drinks and to prepare different types of meals before the month begins. Some other people do not know Ramadaan except as a month of sleeplessness and constant recurring gatherings, while sleeping by day. This is to the point that some among them sleep past the time of the obligatory prayers, thus not praying them in congregation or in their proper times. Other people do not know Ramadaan except as a signifcant time for conducting worldly affairs, not as a significant time for conducting affairs for the Hereafter. Thus, they work busily in it, buying and selling, and they stay in the market areas, consequently abandoning the masaajid. And when they do pray with the people, they do so in such a hurried manner. This is because they find their pleasure in the market places. This is the extent that the notions and views (of Ramadaan) have been changed.

Some of the Salaf used to say: "Indeed Allaah, the Most High, has made the month of Ramadaan as a competition for His creatures, in which they may race with one another to His pleasure, by obeying Him. Thus, one group comes first and so they prosper and another group comes last and so they fail." [3]

Also, the individual does not know if this is perhaps the last Ramadaan he will ever see in his life, if he completes it. How many men, women and children have fasted with us the past year, and yet now they lie buried in the depths of the earth, relying on their good deeds. And they expected to fast many more Ramadaans. Likewise, we too shall all follow their path. Therefore, it is upon the Muslim to rejoice at this magnificent occasion for worship. And he should not renounce it, but instead busy himself with what will benefit him and what will cause its effect to remain. For what else is it, except numbered days, which are fasted in succession and which finish rapidly.

May Allaah make us, as well as you, from among those who are foremost in attaining good deeds.

Footnotes:

1. This hadeeth is reported by Ahmad and An-Nasaa'ee. See Ahmad Shaakir's checking of the Musnad (no. 7148) and Saheeh at-Targheeb wat-Tarheeb of al-Albaanee (1490) as well as Tamaam-ul-Mannah (395)

2. These are the words of Ibn Rajab in Lataa'if-ul-Ma'aarif: pg. 8

3. Lataa'if-ul-Ma'aarif of Ibn Rajab: page 246

...........

Author:'Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 13-15)
Translator:isma'eel alarcon





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What is the virtue of Taraaweeh prayers?






Praise be to Allaah.

Firstly:

Taraaweeh prayer is Sunnah mustahabbah (i.e., recommended) according to scholarly consensus, and comes under the heading of qiyaam al-layl (night prayers). It is supported by the evidence of the Qur’aan and Sunnah which encourages qiyaam al-layl and describes its virtues.

Secondly:

Praying qiyaam in Ramadaan is one of the greatest acts of worship by means of which a person can draw closer to his Lord in this month. Al-Haafiz Ibn Rajab said: Note that in the month of Ramadaan the believer engages in jihad al-nafs on two fronts: during the day by fasting and during the night by praying qiyaam. Whoever combines these two types of jihad will be given reward without limit.

There are some ahaadeeth which speak specifically about praying qiyaam in Ramadaan and describe the virtue of so doing. For example:

Al-Bukhaari (37) and Muslim (759) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam in Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.”

“Whoever prays qiyaam in Ramadaan” means spends its nights in prayer.

“Out of faith” means, believing in Allaah’s promise of reward.

“And in the hope of reward” means, seeking the reward and with no other intention such as showing off etc.

“Will be forgiven his previous sins”:

Ibn al-Mundhir was certain that this includes both minor and major sins, but al-Nawawi said: What is known among the fuqaha’ is that this applies only to forgiveness of minor sins, not major sins. Some of them said: It may mean that the burden of major sins is reduced, so long as so long as there are no minor sins.

From Fath al-Baari.

Thirdly:

The believer should be keen to strive in worship in the last ten nights of Ramadaan more than at other times, because in these ten nights is Laylat al-Qadr, of which Allaah says (interpretation of the meaning):

“The Night of Al-Qadr (Decree) is better than a thousand months”

[al-Qadr 97:3]

Concerning the reward of qiyaam on this night, it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, his previous sins will be forgiven.” Narrated by al-Bukhaari, 1768; Muslim, 1268.

Hence the Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship in the last ten nights as he did not do at other times.

Narrated by Muslim, 1175.

Al-Bukhaari (2024) and Muslim (1174) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “When the last ten days began, the Prophet (peace and blessings of Allaah be upon him) would tie his lower garment (izaar) tight and stay up at night, and wake his family.”

“The last ten days” means the last ten days of Ramadaan.

“tie his lower garment (izaar) tight” - it was said that this is a metaphor for striving hard in worship, or for keeping away from his wives, and it may be that it includes both meanings.

“stay up at night” means staying up and praying and doing other acts of worship.

“and wake his family” means, he would wake them up to pray at night.

Al-Nawawi said:

This hadeeth indicates that it is mustahabb to do more acts of worship during the last ten nights of Ramadaan, and to stay up at night to worship.

Fourthly:

We should be keen to pray qiyaam al-layl in Ramadaan in congregation, and to stay with the imam until he finishes praying. In this way the worshipper will attain the reward for praying the whole night, even if he only spends a short part of the night in prayer. And Allaah is the Owner of great bounty.

Al-Nawawi (may Allaah have mercy on him) said:

The scholars are agreed that it is mustahabb to pray Taraaweeh, but they differed as to whether it is better for a person to pray on his own at home or in congregation in the mosque. Al-Shaafa’i and most of his companions, Abu Haneefah, Ahmad and some of the Maalikis and others said that it is better to pray it in congregation, as ‘Umar ibn al-Khattaab and the Sahaabah (may Allaah be pleased with them) did and as the Muslims continued to do.

Al-Tirmidhi (806) narrated that Abu Dharr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, will be recorded as having spent the whole night in prayer.”

Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

And Allaah knows best






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