Ramadan 2012, The 12th Day

The believers are brothers, so make peace between your brothers and
have fear of Allah so that hopefully you will gain mercy. (Surat
al-Hujurat, 10)
Do not envy each other, donot bid against each other,do not hate each
other, do not turn your backs on each other, and let none ofyou sell
upon the sale of another. Be slaves of Allah,brothers. A Muslim is the
brother of a Muslim, he does not wrong him, fail to assist him, lie to
him nor despise him. (Imam an-Nawawi, The Complete Forty Hadith, p.
122)
Many Muslims fail to attachsufficient important to the global reign of
Islam. It really is amazing. They genuinely attach importance to
prayer, and the hajj, but not to the global reign of the faith. They
do not even consider it important for the faith to spread in the
regions where they live. Nor among their own families. Yet this is the
greatest religious obligation. The Qur'an talks about this from start
to finish. (A9 TV, March 6, 2012)
Muslims Who Desire The Oppression In The World To End Should Seek For
The Islamic Union With All Their Hearts
Unity, cooperation, solidarity, friendship, self-sacrifice, support,
and similar other qualities are some of the beautiful attributes which
are the underlying foundation of the Qur'anic morality. This is stated
in many sayings of Our Prophet (saas). One of them reads:
'Believers are like the different parts of a building, each one
supporting the other.' Then he demonstrated what he meant by
interlocking his fingers. (Hadith of Al-Bukhari and Muslim, Words of
the Prophet Muhammad, p. 67)
Allah in many verses of theQur'an states that believers are guardians
of each other. The word"guardian [wali]" means friend, protector,
helper and supporter. According to this, fellow Muslims are obligated
to acquire each other as friends, defend each other and support each
other, because this is a command of Allah to them.
In a verse from Allah, the believers are required to guard one another:
Your friend is only Allah and His Messenger and those who believe:
those who perform prayer and give the alms, and bow. (Surat al-Ma'ida,
55)
In the next verse, Allah reveals that the believers befriending and
guarding each other would definitely be victorious in the intellectual
struggle they wage against the unbelievers:
As for those who make Allah their friend, and His Messenger and those
who believe: it is the party of Allah who are victorious! (Surat
al-Ma'ida, 56)
From this verse and many more verses of the Qur'an it is understood
that whenbelievers love and befriendone another, support each other,
they will surely end all evil that the unbelievers have been
implementing on believersand will establish good morality on earth
ordainedby Allah. Obviously, in order to stop injustices, oppressions
and wrongdoings against all Muslims in many parts of the world today,
they must embrace each other, eliminating the distance between them
and form the Islamic Union as soon as possible. Allah informs us in a
verse of the environment which will occur when believers do not unite:
Those who disbelieve are the friends and protectors of one another. If
you do not act in this way there will be turmoil in the land and great
corruption. (Surat al-Anfal, 73)
There is no doubt that no conscientious Muslim fearing Allah would
want to undertake the responsibility for the disorder and the
oppression that result from their turning their backs on their
brothers and sisters and not uniting. However, everyone who does not
strive for the unification ofMuslims will be responsible for the pain,
suffering, oppression and injustice they witness.
Our brothers and sisters who want to stop the persecution should pray
as"O Lord, bring about the Islamic Union soon"
All Muslims who love Allah,our Prophet (saas), and their Muslim
brothers and sisters, should feel the responsibility and want the
Islamic world to be in unity in order to bring peace and security to
the millions living in captivity, oppressed, persecuted, subjected to
torture, driven from their homes and forced to live in poverty around
the globe. In fact, the shortest, the most efficient and accurateway
to save our brothers and sisters is to ensure theIslamic Union.
Our brothers and sisters who want the Islamic Union in order to save
the Muslim world should pray as "O Lord, bring about theIslamic Union
soon," "establish the Islamic Union now." Allah answersbelievers'
prayers. Our brothers and sisters who pray this beautiful prayer will
soon see that their prayers come true inshaAllah. Persistently engaged
in this prayer andacting accordingly, believers will no doubt be
greatly rewarded.
Sectarian fighting must end; the differences shouldnot be seen as
justificationfor separation.

--
- - - - - - -

The Sunnah is to hasten to break one’s fast

I would like to know if breaking fast (iftar) is fard (obligatory)or?
When a person apporching to the Masjid for Salatul Maghrib, during the
time of iftar, should he/she break the fast and join in the prayer or
pray first and then break the fast. I hope my question is clear
enough. Please, answer me in details and may Allah blessyou with His
mercy.
The Sunnah is to hasten to break one's fast. This is what is indicated
by the ahaadeeth. It was narratedfrom Sahl ibn Sa'd that the Messenger
of Allaah (peaceand blessings of Allaah be upon him) said: "The people
will still be fine so long as they hasten to break their fast."
(Narratedby al-Bukhaari, 1821; Muslim, 1838)
What one should do is to hasten to break the fast byeating small
morsels that will calm one's hunger, then get up to pray, then ifone
wishes, one may comeback and eat more.
This is what the Prophet (peace and blessings of Allaah be upon him)
used to do. It was narrated that Anas ibn Maalik said: "The Prophet
(peace and blessings of Allaah be upon him) used to break his fast
before praying by eating fresh dates, and if there were no fresh dates
he would eat dried dates; if there were no dried dates, he would have
a few sips of water." (al-Sawm, 632; classed as saheeh by al-Albaani
in Saheeh Abi Dawood, no. 560)
Al-Mubaarakfoori said in his commentary on the hadeeth: "This
indicates the lengths to which the Prophet (peace and blessings of
Allaah be upon him) in order to hasten to break his fast."

--
- - - - - - -

He divorced his wife irrevocably then died during her ‘iddah

There is a man who divorced his wife irrevocably and he died during
her 'iddah. What is her 'iddah? Does she inherit from him?.
Praise be to Allaah.
If a man divorced his wife irrevocably when he was healthy, then he
died during her 'iddah, she should complete the 'iddah of divorce, not
the 'iddah of one whose husband has died. She does not inherit from
him and she should not observe mourning for him.
For more details of that, please see the answer to question no. 111905
. See also al-Mawsoo'ah al-Fiqhiyyah, 29/325
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: If the
husband dies, having divorced his wife irrevocably, during the time of
the 'iddah, should she observe mourning for him?
He replied: The correct view is that she should observe the 'iddah of
her divorce, not the 'iddah of one whose husband has died, and she
should not observe mourning for him.
If the divorce occurred during his final illness but he died, then she
inherits from him, but she should not observe mourning for him,
because her inheritance in this case is not because she was his wife,
but because he wanted to deprive her of it, so he is to be punished by
having his plan thwarted. Hence if she died during the 'iddah, he does
not inherit from her.

--
- - - - - - -

Is it permissible for a group of girls to stay overnight in the mosque (“sleepover”)?

I live in Denmark, we have a kinda of musalah or a majid in a lokal
town and my question is about,can girls overnight in the majid without
a muhram. The reason these girls are overnighting in majid is, to
spend time with each other and to speak about islamic things and
benefit each other. Though they are sleeping there without a muhram
they have permission from their parents/muhrams. And this
majid/musalah is saparated from the mens majid but they are still
close.(so they can be heard if they are to load or they can be seen of
themen just come in their side on purpose).
Praise be to Allaah.
Islam does not stipulate that a woman should have a mahram with her
except in the case of travel. If she wants to go to the mosque or the
marketplace or to visit a neighbour or relative, andthe place is
nearby and the one who goes there isnot regarded as being a traveller,
then there is nothing wrong with her going there on her own without a
mahram. But it is stipulated that the place should be safe, so the
route should be safe with no danger to her as she comes and goes.
If the route is safe and thegirl can reach the mosque,there is nothing
wrong with her meeting with her sisters to do some communal actions
such asseeking knowledge, or individual actions such as reading
Qur'aan and praying. As for staying overnight in the mosque with her
friends and sisters, it is permissible in principle if the women's
prayer space is secure andsafe from men entering it or from the
foolish trying to overstep the mark withthem. That is a matter to be
weighed up by the people in charge of the mosque, namely the
administration, the imam and the committee that looks after it, as
well as parents. Every environment has its own rulings. The most
important thing is that the girls should be safe from men entering
upon them and the foolish trying to overstep the mark with them. It is
preferable for there to be someone who can take charge and take care
of them, such as a woman who is a seeker of knowledge (taalibat 'ilm),
so that no fitnah will result from their gathering and so as to make
sure they behave themselves in accordance with Islamic guidelines and
do not waste their time.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy onhim)
said: Women may observe i'tikaaf so long as no fitnah results from
their doing so. If it will result in fitnah, then they should not be
allowed to do that, because if something that is mustahabb will result
in something that is forbidden, it must be prevented, just as if
something that is permitted will result in something that is
forbidden, it must be prevented…
… But it may be said: Howcan (a woman) observe i'tikaaf in a mosque in
which prayers in congregation are not held? Is that not a source of
fitnah?
The response is that it may or may not be so. This mosque may be safe
and secure, and no one enters it, so there is no fear of fitnah for
the women if they observe i'tikaaf there. Or it may bethe opposite.
The point is that if fitnah will occur, the women should not beallowed
to observe i'tikaaf, no matter which mosque it is.
End quote from ash-Sharhal-Mumti' Zaad al-Mustaqni', 6/510, 511
It is not permissible for women to raise their voices to the extent
that they may be heard by men. If women are forbidden to say tasbeeh
("Subhaan Allah") to alert the imam if he makes a mistake in the
prayer, andthey are forbidden to givethe adhaan (call to prayer), lead
the prayer and deliver the khutbah (sermon), all of which involve
dhikr or remembrance of Allah, then it is more appropriate that they
be forbidden to raise their voices in other kinds of speech.
Ibn Hajar (may Allah have mercy on him) Women are forbidden to say
tasbeeh (to alert the imam to a mistake in the prayer) because they
are enjoined to lower their voices in prayer in general, because of
the fear of temptation (fitnah).
End quote from Fath al-Baari, 3/77. See also theanswers to questions
no. 9279 and 39186
This is as far as the shar'i ruling is concerned. However we do not
advise staying over in the mosque for the purpose mentioned; we think
that it is sufficient for the girls to spend the day there, whether
that is studying together or worshipping together, then they should go
back to their homes at night.
We ask Allah to protect them, take care of them and help them to do
that which pleases Him.And Allah knows best.

--
- - - - - - -

A girl gave him a silver bracelet, then he repented from his relationship with her. What should he do with the bracelet?

In Jahiliya, before Allah has guided me to the right path, my
girlfriend gifted me a silver bracelet.I had promised her that I will
not remove the bracelet from my hand. Now I stopped her relationship
for the sake of Allah. Recently I came to know that wearing silver
bracelet is haraam. Idont know what to do now.
1) Should I break the promise and remove the bracelet? or
2) I cannot return it to herIm not in touch. So, can I sell it if I
should not use it anymore? or
3) What should I do with the money If I can sell it?.
Praise be to Allaah.
Firstly:
It is haraam for you to wear this bracelet, because bracelets are
jewellery for women, whether they are made ofgold, silver or anything
else. So it is not permissible for men to wear them. Rather it is
permissible for them to wear rings of silver.
See the answer to question no. 1980 and 148059
Secondly:
If a person makes a promise to someone to do something haraam or not
do something obligatory, it is not permissible for him to fulfil his
promise.
It is not permissible for you to fulfil your promise to her to wear
the bracelet and never take it off, because it is a promiseto do
something haraam.
If a vow to commit sin should not be fulfilled, and in fact is not
permissible according to the consensus of the Muslims, as Ibn Qudaamah
(may Allah have mercy on him) said in al-Mughni (10/69), thenit is
even more appropriate to say that a promise to do something haraam
should not be fulfilled either.
Please see the answer to question no. 30861
Secondly:
Gifts are of two types:
(i)
Those that are purely giftsand are given as a token of respect or
friendship. These become the property of the recipient and it is not
permissible for the giver to take themback.
(ii)
Gifts given with the intention of getting something in return from the
recipient, which the fuqaha' call "gifts for which there is the hope
ofrecompense or reward". In this case, the giver maytake his gift back
if he does not get what he wanted.
Based on that, if this girl gave you the bracelet so that you would
carry on your relationship with her, and you ended the relationship,
it is permissible for her to takeback her gift. If she does not come
to you concerning it and does not ask for it, then there isno blame on
you and you do not have to give it back to her; you could give it to a
woman to wear if it is suitable for women, or you could sell it to a
jeweller or give it to him to make rings for men or jewellery that is
suitable for women.
And Allah knows best.

--
- - - - - - -

1a] Why do we count the age of Islam from the beginning of the Hijrah and not from the beginning of the revelation and the call?

1a]
to start the calendar from the Hijrah, because in the case of his birth and the start of his mission, there would be uncertainty withregard to the exact year. As for the time of his death, they chose not to use it because remembering it would renew their grief. So there was no choice left except the Hijrah. And they chose to regard Muharram as thefirst month of the year rather than Rabee‘ al-Awwal because the planto migrate started to take shape in Muharram. The oath of allegiance (bay‘ah) – that was the precursor tothe Hijrah – had taken place during Dhu’l-Hijjah, and the first new moon after the oath of allegianceand the decision to migrate was that of Muharram. So it was appropriate to make it the first month of the year. This is the best explanation I have come across as to why the year starts with Muharram.
Al-Haakim narrated that Sa‘eed ibn al-Musayyab said: ‘Umar assembled the people and asked them what the first day of the calendar should be. ‘Ali said: (It should start) from the day when the Messenger of Allah (blessings and peace of Allah be upon him) migrated and left the land of shirk. So ‘Umar did that. End quote.
The one who says that the age of Islam started with the Hijrah is referring to the calendar and what the people agreed upon of creating a system so that people could know the dates of events and define the times of contracts, the dates of visits by delegations, and the like. This is something on which the people agreed during the caliphate of ‘Umar (may Allah be pleased with him) and it has remained so up until the present day. The start of this calendar marks, as ‘Umar intended, the establishment of the (Islamic) state, which only began with the Hijrah.
As for the beginning of Islam itself and people’s awareness of it, we do not need to point out that this took place before that time. Indeed the meaning of the word Islam in general includes the religion that Allah approved for His slaves and with which He sent HisProphets and Messengers. But this is not what we arediscussing here.
We do not believe that anyone could imagine thatIslam only began with the Hijrah and ignore the yearsof da‘wah during which the Prophet (blessings andpeace of Allah be upon him) and those who were with him in Makkah stroveto establish the faith. No one would say this.
And Allah knows best.
/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Why do we count the age of Islam from the beginning of the Hijrah and not from the beginning of the revelation and the call?

I hope insha allah this question reaches u in good health. My question is I have noticed when a non muslim asks about the age islam after prophet hood we as Muslims answer only withthe years after hijrah, my question is why do we always leave out the first 13 years of prophet hood before hijrah. I know the year of Hijrah was a great year yet we all know that prophet hood started 13 years before this so when answering why dont we mention this like now we are 1433 AH yet when answering why dont we say islam after prophet hood is 1446 adding the 13 years before the period. insha allah you can explain why we dont add the first 13 years into our answer.
Praise be to Allaah.
No doubt the years that the Prophet (blessings and peace of Allah be upon him) spent in Makkah before the Hijrah (migration to Madinah), when he was calling people to the path of his Lord, enduring persecution and patiently putting up with the annoyance and accusations of the foolish, could is part of the age of Islam; indeed they are among the greatest years of Islam because during this time the Prophet (blessings and peace of Allah be upon him) was relying completely upon his Lord, thinking positively of Him, and patiently bearing persecution for His sake.
This is something that no wise person would doubt and no one would deny it at all, whether he is Muslim or otherwise.
But the reason why the people adopted the Hijri calendar as a means of defining the year in whicha particular event took place, which is something that people need to do, is that this date is the one that the Sahaabah unanimously agreed to take as the beginning of their calendar. This decision was made at the time of ‘Umar ibn al-Khattaab (may Allah be pleased with him), because it is the actual date of the founding of the Islamic state, when the Prophet (blessings and peace of Allah be upon him) and migrated and settled in Madinah, and the people gathered around him and supported him, and he built the mosque, and other events that followed the Hijrah. So the features of the Islamicstate began to develop and it took on a clear form geographically, socially, militarily and politically. Before that the Muslims did not have a state or any political system to unite them.
The Sahaabah (may Allah be pleased with them) reached a unanimous decision in 16 AH – or, it was said, 17 AH or 18 AH – during ‘Umar’s caliphate,to make the Islamic calendar begin with the year in which the Hijrah occurred. That was because a case was referred to Ameer al-Mu’mineen ‘Umar (may Allah be pleased with him) concerning a contract that one man had with another, saying that what he owed him became due in Sha‘baan.
‘Umar said; Which Sha‘baan? The Sha‘baan ofthis year we are in now orof last year or of next year? Then he summonedthe Sahaabah and consulted them about adopting a calendar from which they could determine when debts became due and the like.
Someone suggested adopting the Persian calendar, but he did not like that. Someone else suggested adopting the Byzantine calendar, but he did not like that. Others suggested dating itfrom the birth of the Messenger of Allah (blessings and peace of Allah be upon him), or from the beginning of his mission, or from his migration (Hijrah) or fromhis death.
‘Umar (may Allah be pleased with him) was inclined to choose the date of the Hijrah becauseit is known when it occurred, and they agreedwith him.
The point is that they made the beginning of the Islamic calendar the year of the Hijrah, and they made the first monthof the Islamic year Muharram, as was narrated from them. This is the view of the majorityof imams, so that people could conduct their business on that basis, with no confusion.
See: al-Bidaayah wa’n-Nihaayah, 3/251-253
Al-Bukhaari narrated in his Saheeh (3934) that Sahl ibn Sa‘d said: They did not start the calendar from the beginning of theProphet’s mission or from his death; they only started it from the time ofhis arrival in Madinah.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The incidents that are connected to the life of the Prophet (blessings and peace of Allah be upon him) and that could have been taken as the start of the calendar are four: his birth, the start of his mission, his migration (Hijrah) and his death. They thought it was best to start the calendar from the Hijrah,
/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

4a] When should one stop eating and drinking? And what is the ruling on one who has the vessel in his hand when hearing the adhaan?

4a]
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: When
should a person stop eating? Is it as they say: when the muezzin says
Laa ilaaha ill-Allaah? Whatis the ruling if he drinks deliberately
after the adhaan? Is he like the onewho drinks after 'Asr or can he
still fast? Some people say that Fajr is not like a lamp which shines
instantly and the matter is broad in scope. What is the ruling?
He replied: If the muezzin gives the call to prayer when the dawn has
come,then the Prophet (blessings and peace of Allah be upon him) said:
"Eat and drink until Ibn Umm Maktoom gives the call to prayer, because
he does not give the call to prayer until dawn breaks." So if the
muezzin says: I have seen the dawn and I do not give the call to
prayer until I see the dawn, then it is obligatory for one to stop
eating and drinking from the moment he hears the adhaan, except in the
casein which a concession is allowed, which is if the vessel is in his
hand, in which case he may drink what he needs of it. But if the
adhaan is given according to a timetable, then the timetable in fact
is not connected to the actual times, rather it is based on
calculations -- the timetables that we have now for Umm al-Qura
[Makkah] or other cities are based on calculations, because they do
not look at the dawn or the sun or the meridianor the time when 'Asr
begins or the setting of the sun. End quote. Al-Liqa' al-Shahri, 1/214
To sum up: one should stop eating and drinking etc as soon as he hears
the adhaan, if he knows that the muezzin gives the call on time. But
if he is not sure about that, then he should limit it to drinking what
is in his hand, because it cannot be said that he may continue eating
and drinking until he is certainthat dawn has broken. In fact, he has
no means of ascertaining whether dawn has come because of lights and
electricity, and many people are unable to distinguish between the
true dawn and the false dawn.
And Allah knows best.

--
- - - - - - -

4] When should one stop eating and drinking? And what is the ruling on one who has the vessel in his hand when hearing the adhaan?

4] When should one stop eating and drinking? And what is the ruling on
one who has the vessel in his hand when hearing the adhaan?
~
When exactly must one stop eating and drinking if one is going to
fast? Is itthe adhaan of Fajr when the muezzin says Allaahu akbar, or
what is the exact time? What should Ido if the cup is at my mouth and
I am drinking and the call to prayer begins?.
Praise be to Allaah.
With regard to fasting, it is obligatory to refrain from things that
break the fast from the onset of the true dawn, until the sun sets.
Allah says (interpretation of the meaning):
"So now have sexual relations with them and seek that which Allaah has
ordained for you (offspring), and eat and drink until the white thread
(light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Sawm (fast) till the
nightfall"
[al-Baqarah 2:187].
Al-Bukhaari (1919) narrated from 'Aa'ishah (may Allah be pleased with
her) that Bilaal used to give the adhaan at night. The Messenger of
Allah (blessings and peaceof Allah be upon him) said: "Eat and drink
until Ibn Umm Maktoom gives the call to prayer, becausehe does not
give the call to prayer until dawn breaks."
Based on that, if a person knows that the true dawnhas broken, either
by seeing it himself or because someone else hastold him, then he must
stop eating and drinking. If he hears the call to prayer, he must stop
eating and drinking as soon as he hears it, if the muezzin give the
call on time and not ahead of time.
Some scholars made an exception if a person has the cup in his hand
when he hears the adhaan, and said that he may drink what he needs
from it, because of the report narrated by Abu Dawood (2350) from Abu
Hurayrah(may Allah be pleased with him) said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "When one if you
hears the call and the vessel is in his hand, let him not put it down
until he has fulfilled his need of it." Al-Albaani said in Saheeh Abi
Dawood: Its isnaad is hasan saheeh. It was also classed as saheeh by
al-Haakim, al-Dhahabi and'Abd al-Haqq al-Ishbeeli, and Ibn Hazm quoted
it asevidence. End quote.
The majority of scholars interpreted it as meaning that the muezzin
used to give the call to prayer ahead of time. For a detailed
discussion on that, please see the answer to question number 66202 .
Most of the muezzins nowadays rely on clocks and timetables, not on
actual sighting of the dawn, but this cannot be regarded as certainty
thatdawn has broken, so if a person is still eating at this time, his
fast is valid because he was not certain that dawn had broken. But it
is better and more on the safe sideto refrain from things thatbreak
the fast when one hears the adhaan.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah have mercy on him) was
asked:What is the shar'i ruling on the fast of one who hears the
adhaan of Fajr and continues eating and drinking?
He replied: What the believer must do is refrainfrom eating and
drinking and other things that break the fast as soon as it becomes
clear to him that dawn has broken, if the fast is an obligatory fast
such as Ramadan or fasting in fulfilment of a vow or as expiation,
because Allah says (interpretation of the meaning):
"and eat and drink until the white thread (light) ofdawn appears to
you distinct from the black thread (darkness of night),then complete
your Sawm(fast) till the nightfall"
[al-Baqarah 2:187].
So if he hears the adhaan and knows that the call is being given at
the time ofdawn, then he must stop eating and drinking. But ifthe
muezzin gives the adhaan before dawn breaks, he does not have to stop
eating and drinking and it is permissible for him to carry on eating
and drinking until he sees the dawn.
If he does not know whether the muezzin gives the call to prayer
before or after dawn, thenit is better and more on the safe side to
stop eating and drinking whenhe hears the call to prayer, but it does
not matter if he ate or drank something at the time of the adhaan,
because he did not know whether dawn had broken.
It is well known that people living in cities in which there are
streetlights cannot see the break of dawn for themselves at the time
of dawn. But they should be on the safe side by using the adhaan and
timetables which give thetime of dawn to the hour and minute,
following thewords of the Prophet (blessings and peace of Allah be
upon him): "Leave that which makes you doubt for that which does not
make you doubt" and "Whoever avoids dubious matters will have kept his
religious commitment and honour safe." And Allah is the source of
strength. End quote from Fataawa Ramadaan, compiled by Ashraf 'Abd
al-Maqsood, p. 201. ...

--
- - - - - - -

Eating out of forgetfulness in Ramadan does not matter

What is the ruling on one who eats or drinks out of forgetfulness
during Ramadan?
Praise be to Allaah.
That does not matter and his fast is valid, because Allaah says at the
end of Soorat al-Baqarah (interpretation of the meaning):
"Our Lord! Punish us not ifwe forget or fall into error"
[al-Baqarah 2:286]
It was narrated in a saheeh report from the Messenger of Allaah (peace
and blessings of Allaah be upon him) that Allaah said, "I have done
that." And 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 forgets that he is fasting and eats or drinks, let him
complete his fast, for the One Who fed him and gave him to drink was
Allaah." (Agreedupon).
The same applies if he hasintercourse because of forgetfulness; his
fast is still valid according to the more correct of the two scholarly
opinions, because of this aayah and this hadeeth, and becausethe
Prophet (peace and blessings of Allaah be upon him) said:
"Whoeverbreaks his fast in Ramadaan out of forgetfulness, he does
nothave to make that day up and he does not have to offer any
expiation (kafaarah)." (Narrated andclassed as saheeh by al-Haakim).
This wording includes intercourse and other things that break the
fast, if the fasting person does them because of forgetfulness. This
is from the mercy, bounty and kindness of Allaah, for which we praise
and thank Him.
Majmoo' Fataawa al-Shaykh Ibn Baaz, vol. 4, p. 193.

--
- - - - - - -

3a] Fiqh of Ramadan: theHow-Tos of Fasting

3a]
Kaffara
During the fasting period, if one deliberately breaks his or her fast,
s/he must free one slave, or fast for sixty continuous days, or feed
sixty needy persons, or spend in charity an amount equal to feeding
sixty persons.
If one chooses to fast sixty days and the continuity is interrupted
for any reason,except menstruation, one has to start the sixty day
cycle all over again.
Breaking of the fast under exceptional conditions
Muslims are permitted to break their fast of Ramadan when there is a
danger to their health.
In this situation a Muslim should make up his/her fast later. The
missed fast(s) can be made up at any other time of the year,either
continuously or intermittently, except on the day of Eid-ul-Fitr and
the day of Eid-ul-Adha
Tarawih
These are special Sunnah prayers in the month of Ramadan. They follow
the Isha prayers. A minimum of eight and a maximum of twenty Rakat are
offered in pairs of two.
Lailat al-Qadr
Amongst the nights of Ramadan, there is one special night of Power
(Qadr) which is highlightedin Surah al-Qadr (Surah 97 in the Quran).
It has the significance of being better than a thousand months. (Quran 97:3).
This was the night when Quran was revealed to mankind. Prophet
Muhammad (peace and blessings be upon him) recommended Muslims search
for this night of Power (Qadr) in the odd nights of the last ten
nights in Ramadan.
Muslims spend the night inIbadah (worship), asking forgiveness of
their sins and reciting the Quran.

--
- - - - - - -

3] Fiqh of Ramadan: theHow-Tos of Fasting

3]
The Obligation
Fasting is one of the five pillars of Islam. It is an act of obedience
and submission to Allah's commands through the highest degree of
commitment, sincerity andfaithfulness to seek Allah's mercy, to atone
for sins, errors, and mistakes and to avoid condemnation to Hell.
It is done out of deep love for God, with a genuine virtue of
devotion, honest dedication and closeness to Allah, for Fasting is for
Allah and Him alone.
The fasting during Ramadan is obligatory on every adult, sane, and ableMuslim.
Denial of the obligatory nature of fasting in the month of Ramadan
amounts to disbelief.
One who avoids fasting without genuine reasons isa sinner and
transgressor according to Islamic Shariah (Law).
Time: When to fast
Fasting in Islam involves abstinence from three primal physical needs
of human beings- food, drink,and sexual intercourse from dawn
(approximatelyone and a half hours before sunrise) to sunset during
the entire month ofRamadan.
Who is exempted from fasting
1. Children under the age ofpuberty and discretion;
2. The insane people who are unaccountable for their deeds. People of
these two categories are exempted from the duty of fasting and no
compensation or any other substitute is enjoined on them;
3. Men and women who are too old and feeble to undertake the
obligationof fasting and bear its hardships. Such people are exempted
from this duty, but they must offerat least one needy poor Muslim an
average full meal or its value per person day.
4. Sick people whose healthis likely to be severely affected by
fasting. They may postpone the fast, as long as they are sick, to a
later date and makeup for it, a day for aday;
5. People expecting hardship. Such people may break the fast
temporarily during their travel only and make up for it in later days,
a day for a day. But it is better for them, the Quran says,to keep the
fast if they can without causing extraordinary hardships;
6. Expectant women and women nursing their children may also break the
fast, if its observance is likely to endanger their own health or that
of their infants. But they must make up for the fast at a delayed
time, a day for a day;
7. Women in periods of menstruation (of a maximum of ten days). They
must postpone the fast till recovery and then make up for it, a day
for day.
The How To's of Fasting
Niyyah or Intention of Fast
To observe the fast, the intention of fasting is essential ( waajib ).
The intention should be made daily, preferably before dawn of each day
of fasting (in Ramadan).
Provision is made if someone has forgotten to express his intention
before dawn. In such a case one is allowed to express intention of
fasting before noon to avoid the invalidation of the fast.
The wording of Niyyah may be as follows:
"I intend to observe fast for today."
Suhoor
Suhoor is a light, predawn meal, recommended before actually fasting.
It isa blessing and hence recommended but not essential.
Any consumption of food or drink should cease at least five to ten
minutes before the onset of dawn.
Iftar
Iftar is an Arabic term meaning breaking the fast immediately after
the sunset. Iftar is a light snackconsisting of dates or desserts,
along with liquids, such as water, juiceor milk.
This is eaten after making the following Duaa (supplication) for
breaking the fast:
"Oh Allah! I fasted for your sake and I am breaking myfast from the
sustenance You blessed me with, accept it from me."
What breaks the fast
1. Intentional consumption of food, drink, medicine, or smoking during
the fasting.
2. Any injection which has some nutritional value.
3. Beginning of menstruation or post natal birth bleeding (even in the
last momentof sunset).
The conditions mentioned above invalidate fasting and require " Qada "
(making up only the missed day or days). However, intentional
intercourse during the hours of fasting invalidatesfasting and not
only requires "Qada" but also additional penalty ( Kaffara -see the
explanation of this below).
What does not break the fast
1. Eating or drinking by mistake, unmindful of the fast.
2. Unintentional vomiting.
3. Swallowing things whichare not possible to avoid,such as one's own
saliva, street dust, smoke, etc.
4. Brushing the teeth.
5. Bathing: if water is swallowed unintentionally, it does not
invalidate the fast. However, while fasting gargling should be
avoided.
6. Injection or I/V (Intravenous) which is solely medicinal and not nutritional.
7. In some special circumstances if the foodor drink is just tasted
and immediately removed out of the mouth without allowing it to enter
into the throat.

--
- - - - - - -

Prophet's simple life

One of the Ansar (indigenous people of Madinah) once prepared food and
sent it to the home of 'Ali ibn Abi Talib (radhi Allahu 'anh). When
Ali and Fatimah sat down,Fatimah remembered her father, the Prophet of
Allah, and said, "This is such nice food, I wonder ifmy father has
eaten his dinner." Ali immediately went to invite him (salla Allahu
'alayhi wa sallam) over to their home for dinner. Rasul Allah
happilyaccepted the invitation and accompanied Ali home. As he entered
the house, he saw that Fatimah (radhi Allahu 'anha) had decorated the
house with expensive curtains. He immediately turned around and left.
Aliapproached him and asked, "Why are you upset, O Rasul Allah? What
have we done?" He calmly answered, "It is not permitted for a
Messenger of Allah to enter a house which has extravagant
decorations!"
Something to consider: If the Prophet were to visit YOUR home today,
would he feel comfortable and welcome entering it?

--
- - - - - - -

A bus driver converts to Islam

Several years ago an Imam moved to London, United Kingdom. He often
took the bus from his home to the downtown area. Some weeks after
hearrived, he had occasion to ride the same bus. When he sat down, he
discovered that the driver had accidentally given him a twenty pence
(a.k.a 'tuppence') too much change.
As he considered what to do, he thought to himself,you better give the
twenty pence back. It would be wrong to keep it. Then he thought, "Oh,
forget it, it's only tuppence. Who would worry about this little
amount? Anyway the bus company already gets toomuch fare; they will
nevermiss it. Accept it as a gift from Allah (swt) and keep quiet."
When his stop came, the Imam paused momentarily at the door, then he
handed the twenty pence back to the driver and said, "Here, yougave me
too much change". The driver with asmile, replied,"Aren't you the new
Imam in this area? I have been thinking lately about going to worship
at your Mosque.I just wanted to see what you would do, ifI gave you
too much change."
When the Imam, stepped off the bus, his knees became weak and soft,
heliterally grabbed the nearest light pole, and held on for support,
and looked up to the heavens and cried: "Oh Allah, I almost sold You
and Islamfor twenty pence!"

--
- - - - - - -

2a] Sunnahs of Taraweeh Prayer

2a]
"Should I not be a thankful servant?" [9]
It is not being said that theTaraaweeh prayer offered in congregation
must be as long as this, but on mere reflection does it not leave much
to be questioned and sought when we compare our sadstate of affairs
today? What has befallen Muslimsthese days? In their Salaahand Qiyaam
is fast recitation of the verses of the Qur'aan and hurried movements
which hardly resemble the Ruku, Sujoodand other positions in Salaah -
what benefits can we possibly hope to secureby neglecting the Sunnah?
Best Time for Taraweeh:
The majority of mosques hold taraweeh prayer aftersalaat al-Ishaa, and
by doing so they are able to accommodate the varying needs and
conditions of those who attend, (i.e. amongst them there may be the
weak, sick, old etc.) attract more people due tothe convenient earlier
timing which in turn encourages families to bring along their younger
children and those being only a few of the benefits. Therefore it is
good thing and we know lslaam does not impose any hardships. However
if you are praying taraaweeh at home, then it is worth knowing that it
is best to delay the taraaweeh prayer to the last third portion of the
night. Allah's Messenger salla allahu alaihe wa-sallam said: "The
nearest that a slave comes to his Lord is during the middle of the
later portion of the night. If you can be among thosewho remember
Allaah, theExalted One, at that time then do so." [10]
Also, once when 'Umar ibn al-Kattaab went out during Ramadaan and
sawthe people praying taraaweeh, he commented, "prayer at thetime when
they sleep is better than at the time when they are praying it." Since
the people used to pray in the early part of the night. [11]
Know also dear reader; that it is the time when Allaah descends to the
lowest Heaven during the last third of the night, inquiring (though He
knows everything).
"[Is there anyone] who invokes Me, so that I may respond to his
invitation? [ls there anyone] who asksMe, so that I may grant him his
request? [Is there anyone] who seeks My forgiveness, so that I may
forgive him?" [12]
Laylatul-Qadr:
We are encouraged to exert our efforts even further; towards the end
of Ramadaan while seeking out Laylatul-Qadr. 'Aa'isha reported that
Allah's Messenger salla allahu alaihe wa-sallam used to exert himself
in devotion during the last ten nights to a greater extent than at any
other time. [13]
Allah's Messenger salla allahu alaihe wa-sallam said: "Whoever stands
[in prayer] in Lailatut Qadr outof Eemaan and seeking reward, then his
previous sins are forgiven." [Bukhariand Muslim]
Moderation:
As with all aspects in lslaam, moderation and consistency are the
cardinal words - avoiding the two extremes i.e. negligence and
excessiveness, and this is the correct position. He salla allahu
alaihe wa-sallam said: "The deedsof anyone of you will not save you
(from the hell fire)." They said, 'Even you (will not be saved by your
deeds) O Messenger of Allaah?" He said, "No, even I (will not be
saved) unlessand until Allaah bestows His Mercy on me. Therefore, do
good deeds properly. Sincerely and moderately, and worship Allaah in
the forenoon andduring a part of the night and always adopt a
middlemoderate, regular course whereby you will reach your target
(i.e. paradise)." [14]
Allah has ordained the compulsory prayer, after which the most
excellent prayer is the night prayer [15] and that which I have
mentioned regarding its characteristics is applicablein every prayer-
whether compulsory or voluntary (i.e. such as Taraaweeh). It is not
possible for us to perform prayer as it should be performed, or even
approach it, unless we know the detailed description of the Prophet's
(sallallahu alaihi wa-sallam) prayer. [16] I hope that the
significance of the Taraaweeh prayer has been correctly established
and I pray thatit's a benefit to all those rushing to fulfill his
command. "Pray as you have seen me praying." [l7]
FOOTNOTES:
1. Saheeh AL- Bukhari (eng. Tran. Vol.2, p. 126,no.227)
2. Fiqh us-Sunnah (v.2, p.28). It is preferred for women to pray at home.
3. Saheeh - Related by al-Bukhari from Urwah (eng, trans. Vol.3,
p.127, no.229) and Muslim from Aaisha' (eng. Trans.
Vol.1, p.367, no.1667). Note that this Hadeeth is a proof that
performing the Taraweeh prayer in congregation was a
Sunnah of the Prophet which Umar later revived and it was not a new
practice which he inventedas many claim.
4. Related by Ibn al-Mubaarak in Az-Zuhar [162/2 from al Kawaakib 575]
Aboo Dawood and Ahmed with a saheeh isnad.
5. Related by Muslim and Malik.
6. Saheeh related by al-Bukhari (eng. Trans. v.2, no.236) and Muslim.
7. Saheeh related by Muslim (eng. Trans. V.1, no. 1697) and Nasaa'ee.
8. Related by al-Bukhari (eng. Trans. vol. 1, Pg. 424 no.766)

--
- - - - - - -

2] Sunnahs of Taraweeh Prayer

2]
Ramadaan is an event in which the whole Muslim Ummah participates and
during this month many ofus observe Qiyaam al-Layl , also known as
Taraaweeh (literally, the break between individual prayers), which is
a Sunnahfor both men and women. It is performed after the Isha prayer
up until the end of the night i.e. before the Fajr prayer and prayed
in sets of two rak'aat each.
Taraaweeh has an important place in Ramadaan. To find out why read on:
Its Excellence and Merit from the Qur'aan:
During Ramadaan, we are not only pre-occupied withour daily activities
but are also subjected to hunger and thirst, and so naturallyat the
end of the day we become tired and cherish the prospect of a good
nights rest! However, in the Qur'aan Allah commends those who observe
the night prayer and He exhorts the believers towards it, "Verilythe
rising by night (for Tahajjud prayer) is very hard and most potent and
good for governing (the soul) and most suitable for(understanding) the
Word (of Allaah)" [Soorah al-Muzzammil (73):6]
From the Sunnah
"And whoever stands (in prayer) in Ramadan out of sincere faith and
hoping for a reward (from Allah) then all his previous sins will be
forgiven." [1]
In this Hadeeth the Prophet salla allahu alaihe wa-sallam wanted us to
earn this great reward, encouraging us towards taraaweeh. His
statement, "out of sincere faith hoping for a reward.." suggests that
in order to get reward one must purify his niyyah (intention) to
perform this act of worship.
Praying Taraaweeh in Congregation
"It is allowed to pray taraaweeh of the month ofRamadan in a
congregation just as it is allowed to pray them on an individual
basis. The majority of scholars, however prefer to pray them in
congregation." [2]
Aa'ishah reported that: "Allah's Messenger salla allahu alaihe
wa-sallam went out in the middle of the night and prayed in the
mosque, and the people prayed behind him,then in the morning people
spoke about it. Then a large number gathered (the second night), and
he prayed and they prayed behind him, then the people spoke about it
in the morning. On the third night the mosque was crowded, so Allah's
Messenger salla allahu alaihe wa-sallam came out and could not
accommodate the number of people, but he only came out for the
morning. Then when he finished themorning prayer he turned to the
people repeated theShahaadah and said: 'Indeed your presence wasnot
hidden from me, but I feared that it would be made obligatory upon
youand that you would not beable to mange it.' [3] So Allaah's
Messenger salla allahu alaihe wa-sallam passed away and the situation
remained like that."
When Prophet salla allahu alaihe wa-sallam was taken by Allaah, the
Sharee'ah had been completed and this fear had ceased (i.e. that
Taraaweeh would be made obligatory) and so it remained prescribed in
congregation - since the reason preventing it had ceased.
Tarteel - recitation in slow, rhythmic tones
It was the practice of the Prophet salla allahu alaihe wa-sallam to
recite one verse at a time, pausing after every verse. He used to
recite the Qur'aan in slow, measured, rhythmic tones as Allaah had
instructed him, not raising or hurrying, rather; his was"a recitation
clearly distinguishing each letter,"[4] so much so that he would
recite a soorah in such slow rhythmic tones that it would be longer
than it would seem possible." [5]
The Length and Beauty of the Prayer
There are a number of Ahadeeth which mention how the Prophet would
sometimes exceedingly lengthen his recitation in asingle rak'ah, so it
is not surprising when 'Abdullah ibn Mas'ood said: "I prayedwith the
Prophet salla allahu alaihe wa-sallam one night and he carried on
standing for so long that I was struck by a wrong idea." He was asked,
"What was this idea?" He said, "I thought Iwould sit down and leave
the Prophet salla allahu alaihe wa-sallam" [6]
And in another narration we learn that the Messenger salla allahu
alaihe wa-sallam recited Soorat al-Baqarah (286 verses), an-Nisaa'
(176 verses) and Aal-lmraan (200 verses) all in one standing. [7] Just
imagine that! How long does it take to recite just half of Soorat
al-Baqarah: then allof it, then Soorat an-Nisaa' etc!! And remember
the Prophet salla allahu alaihe wa-sallam recited in a 'slow, rhythmic
style' and then he would go into Rukoo' and Sujood. He salla allahu
alaihe wa-sallam used to make his Qiyaam (standing), his Ruku, his
standing after rukoo', his sujood, and his sitting between the two
sajdahs, nearly equal in length. [8] When 'Aa'isha asked why he salla
allahu alaihe wa-sallam offered such an unbearable prayer;which caused
his feet to swell due to the prolongedstanding, he humbly replied:
"Should I not be a thankful servant?"...

--
- - - - - - -

1a] Fasting According to the Quran

1a]
In addition the practice of the Companions was not uniform. It would
seem that any journey which is commonly regarded as such, and which is
attended by the circumstances generally associated with traveling,
should be deemed sufficient justification for not fasting.
Jurists agree that one does not have to fast on the day of commencing
ajourney; one may eat either at the point of departure or after the
actual journey has commenced. Either course is sanctioned by the
practice of the Companions. Jurists, however, are not agreed as to
whether or not the residents of a city under attack may abstain from
fasting even though theyare not actually traveling. Ibn Taymiyah
favors the permissibility of abstention from fasting and supports his
view with very forceful arguments.
5. This indicates that fasting need not be confined, exclusively, to
Ramadan. For those whofail to fast during that month owing to some
legitimate reason God has kept the door of compensation open during
other months of the year so that they need not be deprived of the
opportunity to express their gratitude to Him for His great bounty in
revealing the Qur'an.
It should be noted here that fasting in Ramadan has not only been
declared an act of worship and devotion and a means to nourish piety
but has also been characterized as an act ofgratefulness to God for
His great bounty of true guidance in the form of the Qur'an. In fact,
the best way of expressing gratitude for someone's bounty or
benevolence isto prepare oneself, to thebest of one's ability, to
achieve the purpose for which that bounty has been bestowed. The
Qur'an has been revealedso that we may know the way that leads to
God's good pleasure, follow that way ourselves and direct the world
along it. Fasting is an excellent means by which to prepare ourselves
for shoulderingthis task. Hence fasting during the month of the
revelation of the Qur'an is more than an act of worship and more than
an excellent course of moral training; it is also an appropriate form
for the expression of our thankfulness to God for the bounty of the
Qur'an.
Excerpted from "Towards Understanding the Qur'an".Translated and
edited by Zafar Ishaq Ansari. English version of Tafhim al-Qur'anby
Sayyid Abul Ala Mawdudi.

--
- - - - - - -

1] Fasting According to the Quran

1]
Believers! Fasting is enjoined upon you, as it was enjoined upon those
before you, that you become God fearing. Quran 2:183
Fasting is for a fixed number of days, and if one of you be sick, or
if one of you be on a journey, you will fast the same number of other
days later on. For those who are capable of fasting (but still do not
fast) there is a redemption: feeding a needy man for each day missed.
Whoever, voluntarily, does more good than is required, will find it is
better for him; and that you shouldfast is better for you, if you only
know. Quran 2:184
During the month of Ramadan the Qur'an wassent down as a guidanceto
the people with clear signs of the true guidance, and as the Criterion
(between right and wrong). So those of you who live to see that month
should fast it, andwhoever is sick or on a journey should fast the
same number of other days instead. Allah wants ease and not hardship
for you so that you may complete the number of days required,magnify
Allah for what He has guided you to, and give thanks to Him. Quran
2:185
1. Like most other injunctions of Islam those relating to fasting were
revealed gradually. In the beginning the Prophet had instructed the
Muslims tofast three days in every month, though this was not
obligatory. When theinjunction in the present verse was later revealed
in 2 A.H., a degree of relaxation was introduced: it was stipulated
that those who did not fast despite their capacity to endure it were
obliged to feed one poor person as an expiation for each day
ofobligatory fasting missed(see verse 184). Another injunction was
revealed later (see verse 185) and here the relaxation in respect of
able-bodied persons was revoked. However, for the sick, thetraveler,
the pregnant, the breast-feeding women and the aged who could not
endure fasting, the relaxation was retained.
(See Bukhari, `Tafsir al-Qur'an', 25; Tirmidhi, 'Sawm', 21; Nasa'i,
`Siyam', 51, 62, 64; Ibn Majah, `Siyam', 12; Ahmad b. Hanbal, Musnad,
vol. 3, p. 104; vol. 4, pp. 347 and 418; vol. 5, p. 29 - Ed.)
2. This act of extra merit could either be feeding more than the one
person required or both fasting and feeding the poor.
3. Here ends the early injunction with regard tofasting which was
revealed in 2 A.H. prior tothe Battle of Badr. The verses that follow
were revealed about one year later and are linked with the preceding
verses since they deal with the same subject.
4. Whether a person shouldor should not fast while on a journey is
left to individual discretion. We find that among the Companions who
accompanied the Prophet on journeys some fasted whereas others did
not; none objected to the conduct of another. The Prophet himself did
not always fast when traveling. On one journey a person was so
overwhelmed by hunger that he collapsed; the Prophet disapproved when
he learned that the man had been fasting. During wars the Prophet used
toprevent people from fasting so that they would not lack energy for
the fight. It has been reported by 'Umar that two military expeditions
took place in the month of Ramadan. The first was the Battle of Badr
and the second the conquest of Makka. On both occasions the Companions
abstained from fasting, and, according to Ibn 'Umar, on the occasion
of the conquest of Makka the Prophet proclaimed that people should not
fast since it was a day of fighting. In other Traditions the Prophet
is reported to have said that people should not fast when they had
drawn close. to the enemy, since abstention from fasting would lead to
greater strength.
(See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and vol. 5, pp. 205 and
209; Darimi, `Sawm', 41; Muslim, `Siyam', 92; Nasa'i, `Siyam', 47;
Bukhari, `Maghazi', 71; Muslim, `Siyam', 102; Ahmad b. Hanbal, Musnad,
vol. 3, pp. 21, 35, .46; Tirmidhi, 'Sawm',18; Nasa'i, `Siyam', 52;
Bukhari, `Jihad', 29; Muslim, `Siyam', 98; Abu Da'ud, 'Sawm', 42;
Muslim, `Siyam', 102, 103, 105; Ahmad b. Hanbal, Musnad, vol. 2, 99;
Tirmidhi, 'Sawm', 19 -Ed.)
The duration of a journey for which it becomes permissible for a
person to abstain from fasting is not absolutely clear from any
statementof the Prophet.
(cf. relevant Traditions Abu Da'ud, 'Sawm', 46, 47; Nasa'i, `Siyam',
54, 55; Malik, Muwatta', `Siyam', 21, 27 - Ed.)....

--
- - - - - - -

Kindness surely paysback

One day, a poor boy who was selling goods from door to door to pay his
way through school, found he had only one thin dime left, and he
washungry.
He decided he would ask for a meal at the next house. However, he lost
his nerve when a lovely young woman opened the door. Instead of a meal
he asked for a drink of water. She thought he looked hungry so
broughthim a large glass of milk. He drank it slowly, and then asked,
"How much do I owe you?"
"You don't owe me anything," she replied."Mother has taught us never
to accept pay for a kindness." He said....."Then I thank you from my
heart."
Year's later that young woman became critically ill. The local doctors
were baffled. They finally sent her to the big city, where they called
in a specialist to study her rare disease. After a long struggle, the
battle was won. Finally business office pass the final bill to
specialist for approval. He looked at it, then wrote something on the
edge and the bill was sent back.
When she got the bill, shefeared to open it, for she was sure it would
take the rest of her life to pay for it all. Finally she looked, and
something caught her attention on the side of the bill.
She read these words....."Paid in full with one glass of milk"
(Signed) Dr. Hasan Amin.
Tears of joy flooded her eyes.

--
- - - - - - -

The mother's hand

My mother was visiting, she asked me to go shopping with her because
she needed a new dress. I don't normally like to go shopping and I'm
not a patient person, but we setoff for the mall together. We visited
nearly every store that carried ladies' dresses, and my mother tried
on dress after dress, rejecting them all. As the day wore on, I grew
weary.
Finally, at our last stop, my mother tried on a lovely blue
three-piece dress. The blouse had a bow at the neckline, and as I
stood in the dressing room with her, I watched as she tried, with much
difficulty, to tie the bow. Her hands were so badly crippled from
arthritis that she couldn't do it. Immediately, my impatience gave way
to an overwhelming wave ofcompassion for her. I turned away to try and
hide the tears that welled up involuntarily. Regaining my composure,I
turned back to tie the bow for her.
Our shopping trip was over, but the event was etched indelibly in my
memory. For the rest of the day, my mind kept returning to that
momentin the dressing room and to the vision of my mother's hands
trying to tie that bow. Those lovinghands that had fed me, bathed me,
dressed me, caressed and comforted me, and, most of all, prayed for
me, were now touching me in the most remarkable manner.
Later in the evening, I went to my mother's room, took her hands in
mine, kissed them and, much to her surprise, told her that to me they
were the most beautiful hands in the world.
I can only pray that some day my hands, and my heart, will have earned
such a beauty of their own.

--
- - - - - - -

He is unknown on earth but well known in heaven

Abu Huraira says (may Allah be pleased with him): The Messenger of
Allah (peace and blessingsbe upon him) said: Allah Almighty loves from
among His creatures the purest, the unknown and the innocent ones;
those whose heads are not combed, whose faces are dusty and whose
stomachs are empty; those who are not allowed to enter the courts of
the leaders and the kings; and are rejected if they should askthe hand
of wealthy girls. If they are absent nobody would ask about them and
once they appear no one is pleased to see them; when these people
become sick no one visits them and once they die none attend their
funerals.
The Prophet was then asked: How can we meet one of them O Messenger of
Allah? He said: One such person is Uways Al Qarani. The Companions
asked: And who is Uways Al Qarani? He said: A wide eyed white person,
broad shouldered, with a straight built body. He always has his beard
closeto his bosom, with his eyes fixed on the place of his
prostration, putting his right hand on his left hand, reciting the
Quran and weeping upon himself. He has dirty clothes and no one cares
for him. He is unknown onearth but well known in heaven. If he swears
uponAllah, Allah will surely fulfil his oath. Under his left shoulder
he has a white brilliant spot. On the Day of Judgement it will be said
to the slaves of Allah: Enter Paradise, and Uways will be told: Stop
here to make intercesion. Then Allah will make him intercede in favour
a large number of poeple, equivalent to the tribes of Rabiah and
Muddar. O Umer and you Ali, if you should meet him ask him to seek
forgiveness of Allah for you; for Allah will surely forgive you.

--
- - - - - - -

A Dua'

"[O Allaah] You are our Protector, so forgive us and have mercy upon
us; and You are the best of forgivers. And decree for us in this world
[that which is] good and [also] in the Hereafter; indeed, we have
turned back to You."aamen on behalf of me and u and the ummah/

--
- - - - - - -