2a] Fiqh of Ahlulhadeeth & Comparative Fiqh

2a]
becomesaware of [4]. However, he must be very careful in this and he
should never fall short in asking those more knowledgeable than him
from amongst the people of knowledge. As he can fall into error and
his knowledge may not embody a particular evidence which makes
specific what seems to be a general text, or which restricts what
seems to bean unrestricted text, or which abrogates a text that he
regards to be valid.
As for the third , he is the one who does not have any knowledge; it
is compulsory upon him to ask the people of knowledge as Allaah says,
"...so ask the people of thescriptures if you do not know." [5]
and in another verse He says,
"...so ask the people of thescriptures if you do not know, of the
clear signs and books..." [6]
So his duty is to ask, but who does he ask? In the land are many
scholars and everyone says 'So andso is a scholar' or it is said about
everyone: 'He is a scholar'. So, who does he ask?
Do we say: "It is obligatory on this person to search and investigate
in order to find the one closest to the correct opinion, so that he
asks him and acts by his ruling." or do we say: "He is to ask anyone
whom hebelieves to be from the people of knowledge, since, the scholar
who is less knowledgeable may arrive to the correct decision in a
specific issue and the scholar who is better and more knowledgeable
than the former may not" - the scholars differed on this:
A group of the scholars are of the opinion that it is compulsory for
the layman to ask the one whom he believes to be the most competent in
this knowledge from amongst the scholars in his country; because, just
as the person who is sick, looks for the most competent person in the
field of medicine, then thesame applies here, as knowledge is the
remedy for the hearts. Accordingly, you must choose the most competent
i knowledge as there is no difference.
Other scholars hold the view that it is not compulsory because the one
who is the most knowledgeable may not be so in every single issueand
this opinion is supported by the fact thatat the time of the
Companions people would ask one who was less knowledgeable than others
who were also present.
My view is that he should ask the one whom he believes to be the most
competent in his religion and knowledge. Not because it is compulsory,
due to the possibility of this scholar making an error in a specific
issue and the possibility of the one who is less knowledgeable to be
correct, but because it is preferable and should be the person's first
choice.

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2] Fiqh of Ahlulhadeeth & Comparative Fiqh

2]
Our Stance Towards The Differences Amongest the Scholars -by Ibn Uthaimin
Assalamu alaykum
This is a translation of an excerpt from a book by shaikh Ibn Uthamin,
I believe it is called "ikhtilafalUlama" or something like that.
Our Stance Towards the Differences Amongst the Scholars
by Shaykh Muhammad Saalih Al-Uthaymeen
"Differences of Opinion Amongst the Scholars - Their Causes and Our
Position Towards Them" © Copyright 1997 by Al-Hidaayah Publishing and
Distribution From callerstoislam.org
As I mentioned in the beginning, due to the many forms of media:
audio, visual and written material and due to the differences amongst
the scholars or those who speak across this media, the general masses
have become dubious, and question: "Who do we follow?"
'The gazelles have gathered in great numbers around Khirash to the
extent that Khirash no longer knows which tohunt .' [1]
I say therefore, our stancetowards this differing, andI mean the
differing between the scholars whoare well trusted for their knowledge
and religion, not those who have been classified as being upon
knowledge but are not in fact from the people of knowledge. As we do
not regard the likes of such asscholars, nor do we hold that their
statements are to be known and recorded like the statements of the
people of knowledge.
But who we mean, are the scholars who are well known for their sincere
advise to the ummah, for their Islaam and knowledge; our stance
towards them is from twoangles.
The first: How did these scholars go against what the Book of Allaah
and the Sunnah of His Messenger instruct?
The answer to this question can be known in part by what has preceded
of the causes fordiffering and also by the other many causes not
mentioned, which the student of knowledge willcome across and come to
realize even if he is not very knowledgeable.[2]
The second: What is our stance towards following them? Whom do we
follow from amongst these scholars? Does one follows a particular
Imaam and never leave his saying? Even if the correct opinion is with
another scholar, as is the norm with the blind followers of the
madhhabs. Or does one follow the opinion which he believes is the most
accurate, even if it is against the opinions of the madhhab which he
attributes himself to?
The correct answer is the second, as it is compulsory upon the one who
is aware of the evidence to follow it, evenif it goes against
whomsoever of the scholars, so long as it doesnot go against a
consensus of the ummah.
Whoever believers that it is obligatory to follow thesayings of
someone other than the Messenger of Allaah, acting by what he orders
and refraining from what the prohibits, at all times and places, has
indeed affirmed for this person qualities unique and solely for the
bearer of the Message, because no one's statement can posses this
unequivocal right except that of the Messenger of Allaah's. Everyone's
opinions is either accepted or rejected, except that of the Messenger
of Allaah.
But the issue still remains unresolved, because we still question: "
Who has the capability to extract the rulings from the texts?" Here,
lies a problem, because everyone is now stating: "I am capable of
that!" This, inreality, is not correct norbefitting . Indeed, in terms
of the objective andbasis, it is a good thing forone's guiding
principle to be the Book of Allaah and the Sunnah of the Messenger;
but to open the door for anyone who can mention the evidence, even if
he does not understand its meaning or implication,and to say: "You are
a mujtahid, say what you desire"; this will cause the ruin of the
Sharee'ah, people and society.
In this respect, people are placed in one of three categories:
(i) The scholar whom Allaah has given the knowledge and understanding.
(ii) The student of knowledge who has some knowledge, but has not yet
reached the level of the scholar.
(iii) The layman who does not know anything.
As for the first, then he has the right to perform ijtihaad and to
give his opinion. In fact, it is compulsory for him to express that
which he believes the texts indicateregardless of whom he opposes,
because he has been ordered to do so. Allaah says,
"...those amongst them who have the ability to extract it's ruling who
have understood it directly from them..." [3]
The person in his categoryis from those who are able to extract
rulings, who know the intended meaning behind the Speech of Allaah and
His Messenger.
As for the second , who Allah has given knowledge but has not yet
reached the level of the first. Then there is no harm on him to act by
thegeneral evidences, their apparent meanings and by that which he
becomesaware of [4].

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Q: The inquirer asks: Is it permissible to supplicate in a loud voice after praying? That is, the Imam (the one who leads congregational Prayer) says the Du`a' (supplication) and the worshippers say: Amen?

Q: The inquirer asks: Is it permissible to supplicate in a loud voice
after praying? That is, the Imam (the one who leads congregational
Prayer) says the Du`a' (supplication) and the worshippers say: Ameen?
~
A: Saying Du`a' by the Imam in a loud voice and then the Ma'mums
(people being led by an Imam in Prayer) saying:"Amen" is considered a
Bid`ah (innovation in religion). Each worshippermust supplicate to
Allah individually after the invocations, or, even better, before
Taslim (salutation of peace ending the Prayer), after seeking refuge
with Allah from the punishment of Hellfire and of the grave, and from
the Fitnah (temptation) of life and death, and the Fitnah of
Al-Masih-ul-Dajjal (the Antichrist); the worshipper can say any
supplications that are reported in Shari`ah (Islamic law), such as: O
Allah, I seek refuge with You from miserliness, and I seek refuge with
You from cowardice, and I seek refuge with You from reaching old age,
(Part No. 9; Page No. 187)
and I seek refuge with You from the Fitnah of lifeand the punishment
of the grave; O Allah, help me to remember You and thank You and
enable me to worship You properly; O Allah, I have done injustice to
myself greatly and there is no one who forgives sins but You, so grant
me forgiveness from You and have mercy upon me, O You are the
Most-Forgiving, the Most-Merciful. O Allah forgive the sins that I
have committed in the past and those I will commit in the future,
those I committed in secret and those I committed in public, and all I
have exceeded in, andwhat You know about memore than I do, You are the
Advancer and the Deferrer, there is no God who deserves worship but
You; O Allah, You are the Pardoner, You love pardoning, so pardon me;
O Allah, make my heart and my actions righteous;O Allah, forgive me
and my parents (if they are Muslims), etc.
__________________
‏"‏إن الله لا يقبض العلم انتزاعًا ينتزعه من الناس ولكنيقبض العلم بقبض
العلماء حتى إذا لم يبقِ عالمًا، اتخذ الناسرءوسًا جهالا، فسئلوا فأفتوا
بغير علم، فضلوا وأضلوا‏:‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏
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1a] Ruling on saying Du`a' after Salah with the Imam(Fatwas of Nur `Ala Al-Darb )

1a]
because the Prophet never raised his hands while supplicating after the obligatory Prayer. However, there is no problem with raising your hands while supplicating after supererogatory Prayers athome, or
(Part No. 9; Page No. 186)
any other time, because supplicating and raising the hands are reasons of fulfillment of Du`a'. But you should not raise your hands when the Prophet (peace be upon him) did not. The Prophet never raised his hands after the obligatory Prayers; he used to supplicate but without raising his hands. You can also supplicate between the two prostrations, but without raising the hands; and during the Friday Khutbah(sermon) too. If the Imam supplicates during the Friday Khutbah or the `EidKhutbah, he should not raise his hands, unless he is performing Salat-ul-Istisqa' (Prayer for rain).
__________________
‏"‏إن الله لا يقبض العلم انتزاعًا ينتزعه من الناس ولكنيقبض العلم بقبض العلماء حتى إذا لم يبقِ عالمًا، اتخذ الناسرءوسًا جهالا، فسئلوا فأفتوا بغير علم، فضلوا وأضلوا‏:‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏
‎/ - - - :-> 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

1] Ruling on saying Du`a' after Salah with the Imam(Fatwas of Nur `Ala Al-Darb )

1]
Q: Tell us about the supplication after performing Salah (Prayer) with the Imam (the one who leads congregationalPrayer), may Allah rewardyou with the best!
A: Each person must supplicate individually during or after Salah, during Sujud (Prostration)and after reciting Tashahhud (testification recited in the sitting position in the last unit of Prayer), for himself and for other Muslims, and for his Muslim parents, etc. Allthese are states in which Du`a' (supplication) is permissible: during Sujud, before Taslim (salutation of peace ending the Prayer), after invoking Allah's Blessings and Peace upon the Prophet, and between the two prostrations. The worshipper can ask Allah in these states to forgive him and his parents, or say any possible good supplications, especially those that have been authentically reported. Hecan invoke Allah's Forgiveness between the two prostrations, saying: O Allah forgive me, have mercy upon me, guide me, assist me and provideme with sustenance; during Sujud, he can say any supplication that he wishes, because the Prophet (peace be upon him) said in the authentic Hadith: The nearest a servant comes to his Lord is when he is prostrating himself, so say as many supplications as possible (in this state).
He also said
(Part No. 9; Page No. 184)
(peace be upon him): As far as Ruku` (bowing) is concerned, glorify in it theLord, and while prostrating yourselves sayas many supplications as possible, for it is likely that your supplications will be answered. The Prophet (peace be upon him) also used to say during Sujud: O Allah, forgive all my sins; the small sins and the big ones, those I committed in the past and those I will commit in the future, and those I commit in public and those I commitin secret. This is one of thebest supplications. When the Prophet (peace be upon him) taught his Companions the Tashahhud, he said: “Thenlet him choose from the supplications what he loves best and let him supplicate (with it),” that is, at the end of Salah, before Taslim, after reciting the Tashahhud. Then the worshipper should invoke Allah's Blessings and peace upon the Prophet (peace be upon him) and seeks refuge with Allah, as the Prophet (peace be upon him) used to do, from fourthings, saying: O Allah, I seek refuge with You from torment in Hellfire, from punishment in the grave, from the Fitnah (temptation) of life and death, and from the evil of the Fitnah of Al-Masih-ul-Dajjal (the Antichrist). The Prophet (peace be upon him) used to seek refuge with Allah from these four things and to order people to seek refuge with Allah from them. It is, therefore, Sunnah (supererogatory act of worship following the example of the Prophet) for the worshipper, whether in the obligatory or the supererogatory Salah, to say: I seek refuge with Allah from the torment of Hellfire, from the punishment of the grave, from the Fitnah (trial) of life and death, and from the evil of the Fitnah of Al-Masih-ul-Dajjal (the Antichrist); or:
(Part No. 9; Page No. 185)
"O Allah, I seek refuge with you", both ways are narrated in the Hadith; then to ask Allah for Jannah (Paradise) and to seek refuge with Him from Hellfire, saying: O Allah, grant us what is good during our life and in the Hereafter, and protect us from torture in Hellfire, O Allah forgive me and my parents - if they are Muslims - O Allah I have been greatly unjustto myself, and there is no one who forgives sins but You, so grant me forgiveness from You and have mercy upon me, O You the Most Forgiving, the Most Merciful; O Allah, help me to remember Youand thank You, and enable me to worship Youproperly. These are all good supplications. Also from Jawami` Al-Kalim (concise yet most comprehensive expressions) that the Prophet (peace be upon him) told Mu`adh (may Allah be pleased with him): Do not miss supplicating after every Salah saying: (Allahumma a‘inni ‘ala dhikrika wa-shukrika wa-husna ‘ibadatika (O Allah, help me to remember You and thank You and enable me to worship You properly) When the Prophet (peace be upon him) finished reciting the Tashahhud, he used to seek refuge with Allah from the torture of Hellfire, punishment in the grave, the Fitnah of life and death, and the Fitnah of Al-Masih-ul-Dajjal. Then, Oyou servant of Allah, whether man or woman, you can say any Du`a' thatyou wish, during Sujud, atthe end of Salah before Taslim; and if you recite the invocations that are to be said after Salah, you can also supplicate after Taslim in secret, between you and your Lord, without raising your hands after the obligatoryPrayer, because .../ - - - :-> 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

Help required in understanding a hadeeth

Assalamu 'alaikum wa rahmatullahi wa barakatuhu, and ramadhan kareem!
I stumbled across this hadeeth in Saheeh Bukhari, Volume 4, Book 55 (Prophets), Number 546. Read the emboldened part in sha Allah, the rest doesn't matter.
Narrated by 'Anas, When 'Abdullah bin Salam heardthe arrival of the Prophet at Medina, he came to himand said, "I am going to ask you about three things which nobody knows except a prophet: What is the first portent of the Hour? What will be the first meal taken by the people of Paradise? Why does a child resemble its father, and why does it resemble its maternal uncle" Allah's Apostle said, "Gabriel has just now told me of their answers." 'Abdullah said,"He (i.e. Gabriel), from amongst all the angels, is the enemy of the Jews." Allah's Apostle said, "The first portent of the Hour will be a fire that will bring together the peoplefrom the east to the west;the first meal of the people of Paradise will be Extra-lobe (caudate lobe) of fish-liver. As for the resemblance of the child to its parents: If a man has sexual intercourse with his wife and gets discharge first, the child will resemble the father,and if the woman gets discharge first, the child will resemble her. " On that 'Abdullah bin Salam said, "I testify that you arethe Apostle of Allah." 'Abdullah bin Salam further said, "O Allah's Apostle! The Jews are liars, and if they should come to know about my conversion to Islam before you ask them (about me), they would tell a lie about me." The Jews came to Allah's Apostle and 'Abdullah went inside the house. Allah's Apostle asked (the Jews), "What kind of man is 'Abdullah bin Salam amongst you?" They replied, "He is the most learned person amongst us, and the best amongst us, and the son of the bestamongst us." Allah's Apostle said, "What do you think if he embraces Islam (will you do as he does)?" The Jews said,"May Allah save him from it." Then 'Abdullah bin Salam came out in front of them saying, "I testify that None has the right tobe worshipped but Allah and that Muhammad is the Apostle of Allah." Thereupon they said, "He is the evilest among us, and the son of the evilest amongst us," and continued talking badly ofhim.
Is the translation of the hadeeth (the emboldenedpart, more specifically) accurate? There are some claims that the correct/literal translation doesn't refer to the sequence of orgasms, but rather the dominance of one fluid over the other. Is this accurate?
Also, I read the reply available on islamtoday, itappeals to our present lack of knowledge regarding genetics to answer this issue. But my heart doesn't find tranquility in merely an appeal to ignorance, a stronger answer would beof benefit in sha Allahu wa ta'la.
JazakAllahu khayran in advance,
Wassalamu 'alaikum wa rahmatullahi wa barakatuhu.
P.S. I'm sorry for posting such a question on Ramadhan, but doubts don't have any time/placerestriction, as is common knowledge.
__________________
He said: "Because thou hast thrown me out of the way, lo! I will lie in wait for them on thy straight way: then will I assault them from before them and behind them, from their right and their left: Nor wilt thou find, in most of them, gratitude (for thy mercies)." (Allah) said: "Get out from this, disgraced and expelled. If any of them follow thee,- Hell will I fill with you all. Noble Qur'an 7:16-18
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B] Reality and Obligation in Ramadan Source: Al-Jumuah Magazine, Vol 8, Issue 9

B]
Insisting on performing a certain number of Rakaas during the Tarawih
(night) prayer tothe point of not praying behind the Imam and
thusforfeiting the benefit of congregational prayer. This might also
bring hatred and disagreement between the Muslims of one community.
Reading Qur'an too fast: Some insist on finishing the whole Qur'an
once or more, even if they have to read very fast. Although reading
the Qur'an many times is desirable, this should not be done
hastily,especially during the Tarawih prayer without pondering upon
its meaning. Allah 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]"
Socializing in l'tikaf: Manypeople are eager to do I'tikaf but some
confine themselves in the masjid not to pray and worship Allah but to
talk and socialize.
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.
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.
The Muslim should realize that his priorities dictate that he does
what benefitshim in the Hereafter and should not put worldly interests
first.
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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A] Reality and Obligation in Ramadan Source: Al-Jumuah Magazine, Vol 8, Issue 9

A]
The Prophet sallallahu alayhe wa sallam said: "An Umrah during
Ramadhan is like a Hajj with me." (Related by al-Hakim).
Offering Iftar (meal) to those who fasted. The Prophet sallallahu
alayhe wa sallam said: "Whoever feeds a fasting person has the same
reward as him, except that the reward of the fasting person will not
be diminished." (Related by Ahmad).
Reading and completing the Qur'an: The Prophet sallallahu alayhe wa
sallam said: "Fasting and [reading] Qur'an will intercede for the
person: fasting will say: O Lord I forbade him eating and drinking so
let me intercede for him, and the Qur'an will say: I deprived him from
his night sleep so let me intercede for him," he then said: "So they
will intercede." (Related by Ahmad). The Prophet sallallahu alayhe wa
sallam used to recite the whole Qur'an to Angel Jibreel each Ramadhan.
Giving in charity: Ibn Abbas radhiallahu anhu said: "The Prophet
sallallahu alayhe wa sallam was the most generous among people, and he
was more generous during the month of Ramadhan." (Related by Muslim).
I`tikaaf: which is to confine oneself in the masjid for prayer and
invocation leaving the worldly activities. Ibn Abbas radhiallahu anhu
said: "The Prophet sallallahu alayhe wa sallam used to perforrn
I'tikaf during the last ten days of Ramadhan." (Related by Muslim). It
is surprising that many people have abandoned I'tikaf though the
Prophet sallallahu alayhe wa sallam never abandoned itfrom the time he
arrived to Madinah until he died.
Supplication: In the versesdealing with fasting, Allah said: "And when
My slaves ask you (O Muhammad) concerning Me, then answer them, I am
indeed near to them. I respond to the invocations of the supplicant
when he calls on Me." (Al-Baqarah 2: 186). This is an encouragement
for the fasting person to increase his invocation. The Prophet
sallallahu alayhe wa sallam said: "Three invocations will be answered:
The invocation of the fasting person, the invocation of the oppressed,
and the invocation of the traveler."(Related by Muslim).
Repentance: Ramadhan is the time of repentance and return to Allah,
for it isa time when the devils arechained, and when many people are
saved from hellfire every night by the grace of Allah.
Applying oneself in all good deeds in the last ten days of Ramadhan:
Aysha radhiallabu anha said: "When the last ten days come, he
sallallahu alayhe wa sallam would pray most of the night andwake his
family, and applyhimself, and tighten up hisloincloth.", and she also
said: "The Messenger of Allah sallallahu alayhe wa sallam used to
strive in thelast days of Ramadhan more than he did during the other
days." (Related by Muslim).
Abstaining from vain talk: Sins decrease the reward of fasting
althoughthey do not annul it. The Prophet sallallahu alayhe wa sallam
said: "Fasting is not [only] abstaining from eating and drinking, but
abstaining from vain and obscene talk, so if someone insulted you or
wronged you say: I am fasting." (Related by al-Hakim) and he also
said:'Whoever does not abandon lying, then Allah does not need him to
abandon his food and drink." (Related by al-Bukhari).
Common errors made during Ramadhan
Excessive spending: Ramadhan should be a time to avoid being wasteful,
and learning to be prepared in facing harder times by distinguishing
the needs from the luxuries. Unfortunately, many people go beyond
their limits to spend during Ramadhan. Whether in thevarieties of food
that they savor each night, or by theother types of spending.
Staying awake during the night and sleeping during the day: Some
people sleep during most of the day when they are fasting. Ramadhan is
not a time of being lazy, and thisdo 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
Spending more time in socializing: Because people invite each other
more often during Ramadhan they do tend tospend 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.

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Reality and Obligation in Ramadan Source: Al-Jumuah Magazine, Vol 8, Issue 9

During this Ramadhan do not let the sweetness of our deeds vansh into
the night, leaving only emptiness. When one contemplates the texts on
fasting, its wisdom and goals in Shariah, and looks at the reality of
the Muslimcommunities, one realizes a wide gap between the reality and
our obligations.Remember that Ramadhanis a bounty that Allah blessed
His servants with, to strengthen their faith, and increase their piety
(Taqwa). Allah said: "O youwho believe! Fasting is prescribed for you
as it was prescribed for those before you, that you may become pious."
(Al-Baqarah 2:183). This article is an attempt to present the
essential causes of this gap, and to some remedies. primary reason for
the gap is ignorance about the goals of fasting and the wisdom behind
it. Many Muslims ignore the purpose and wisdom of fasting. Fasting is
done merely to conform to the social environmet without contemplation.
If one is not aware of the divine wisdom of Shariah and its fruits in
this world and in the hereafter, one will not apply it in the right
way.
Goals of Fasting
Achieving Taqwa: is one of the most important wisdom of fasting.
Fasting brings on Taqwa as it lessens the desire of the stomach and
mutes the sexual appetite. Whoever fasts frequently would overcome
these two desires more easily. This deter against committing
abominations and sins andassist in controlling life leading to Taqwa.
Strengthening willpowerand acquiring patience: The Prophet sallallahu
alayhe wa sallam called Ramadhan the month of patience as it increases
one's will power to controlhis desire and the selfishness of his soul.
This training allows him to be strong in following Allah's commands.
The most important being to carry the Message and propel it forward.
The person trains himself to be patient in obeying Allah by stopping
at the limits set by Allah both by way of action and abstention. Allah
said:"These are the limits set byAllah, so approach them not."
(Al-Baqarah 2:187)
Fasting is pure worship: The fact that he is abstaining from food and
drink both in public and in secret shows his honest faith and strong
love of Allah, and his knowledge and feeling that Allah is all-knowing
of everything. For this reason Allah has made the reward for fasting
greater than for any other type of worship. Allah said in the hadith
Qudsi: "Every deed of the son of Adam will be multiplied [in rewards],
the good deed by ten of itslike, up to seven hundreds,up to whatever
Allah wills,except fasting, it is for Me and I will reward it. He
abandons his desire and his food for My sake.." (Related by Muslim)
lbn al-Qayyim said: "...And people may see that a person is not eating
in front of them, but the fact that he is really abandoning his food
and his desire for the sake of God is a thing that nobodycan find out
about, and that is the essence of fasting." (Zaad al-Ma'ad 2/29).
Relieving Muslims from life's distractions: Eating, drinking, and
socializing alldistract a person and weaken ties with Allah. It is by
the Mercy of Allah that Muslims are ordered to fast so as not to be
bothered by the intrusion of these activities. Nor by the thought
about them nor the anticipation for them when devoting themselves to
the all typesof worship Either reading the Qur'an, offering additional
prayer or making I'tikaf. For this reason the Prophet sallallahu
alayhe wa sallam said: "Fasting is a shield, and a secure fortress
against Hell fire" (Related by Ahmad).
Discovering Allah's Blessings: A person experiences the hardship of
the poor. He should then be thankful to Allah Who has blessed him with
His bounty while others are deprived. This should make him more
sympathetic and willing toshare this bounty. The poor rediscovers that
fasting helps a person be more devoted to worship. More able to
concentrate and meditate. He should then be able of this devotion all
year long, a blessing he should thank Allah for.
Acquiring strength and endurance: It has been discovered that
depriving the body of food for a period of time helps its defense and
endurance mechanism. This in turn this protects the body from certain
diseases.
Remember that fasting isnot only dependent on abstentions: Many
believethat fasting consist only of certain abstentions, forgetting
that Allah established certain acts of worship with fasting. Among
which are:
Qiyamul-layl: The Prophet sallallahu alayhe wa sallam said: "Whoever
performed the night prayer during Ramadhan out of belief and
anticipating God's rewards,will be forgiven his previous
sins."(Related by Muslim).Performing Umrah: ...

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The Month of Mercy

"Ramadan is a month whose beginning is Mercy, whose middle is Forgiveness and whose end is freedom from the fire."
-Hadith of the Prophet (pbuh)
Mercy > Forgiveness> Freedom from Fire
Ponder on the inherent logical sequence ( subhanAllah ) of the above! We cannot be exempt from fire without first being forgiven. And tobe forgiven, we must be graced by Allah's mercy.
The first one third of Ramadan (10days ) is MERCY from Allah
1. Can we expect to receivemercy if we only deprive our bodies of food and drink? Of course not. Because Ramadan is meant for SPIRITUAL development through fasting. Physiologically, by fasting the body eliminates toxins efficiently and the mind becomes clear for "power thinking" so that one may ponder on the meaning of the Qur'an, Hadith and the necessity of Zhikr. One must also do some self-analysis to monitor and correct one's behaviour if necessary. With meditation the mind becomes quiet and so should our tongues!
2. Allah is looking for a sincere commitment from us and not just physical starvation till sunset and then returning to the status quo. Ramadan does not end at every iftar. It ends only on sighting the hilal of Shawwal. So the hard spiritual work must carry on for the whole of the month.
3. One must plead for mercy and sincerely cry to receive it because without it, we are stuck at stage one and our prospects of"freedom from fire" will bebleak.
4. Therefore this stage oneis for sincere confession to Allah that we are weak and sinful and that we desperately need His mercy. We have only about 10 days to qualify tostage two.
The second one third of Ramadan is ----- FORGIVENESS
1. We must now beg for Allah's forgiveness becausewe have broken so many of His rules and covenants and disobeyed His commands during the year, both knowingly and unknowingly. We must sayistighfaar day and night and ask in every sajda for forgiveness. We must be afraid that if Allah does not forgive, we will surely be among the losers. Here again, Allah will be assessing the degree of sincerity in our repentance.He looks not for lip service but for soul service!
2. We must also be forgiving to other people'smistakes and tempers.
The last one third of Ramadan is ......... FREEDOM FROM FIRE
These are our last ten daysor so. Instead of just focusing on Laylat Al-Qadar (the night of power) one should intensify supplications for the whole last third of Ramadan. If possible and affordable then do go for Umrah ... it will be probably the most spiritually fulfilling experience you will have, aside from Hajj. And Umrah in Ramadan is equivalent to having done a Hajj with our Rasool pbuh! At the completion ofthe last fast, be optimistically hopeful that you will be alive to give similar pious worship during the forthcoming Ramadans. And if you remain guided in your life then you'll be will be admitted to Paradise, insha'Allah, by the Ryan gate of Paradise! Indeed Allah swt does not break His promise to his slaves.
NOTE:
The month after Ramadan is Shaw'wal .
Those who fast just 6 days of this month, get the reward of fasting the WHOLE of the year! So if one has missed fasting for 12 yrs of his/her life, just 6 days ( in any order) of Shaw'wal fasting gives onean opportunity to make upfor our past deficiency of fasting days. SubhanAllah , isn't Allah swt indeed SUPER-MERCIFUL?

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The Best Quality is to Have Trust in Allaah

As for the next part of the question, about the most valuable quality
to aim for,then the answer to this is that the best prize is to have
trust in Allaah, reliance upon Him of His sufficiency, and keeping a
good opinion of Him, the latter being that if anyone is anxious
regarding their sustenance then he shouldturn to the shelter of
Allaah, as the Exalted said, from what is narrated by His Prophet,
sallallaahu `alayhi wa sallam,
"O My servants, all of you are hungry except for those I have fed, so
seek food of Me and I shall feed you. O My servants, all of you are
naked except for those I have clothed, so seek clothing of Me and I
shall clothe you." [Upon Aboo Dharr, related by Muslim, at-Tirmidhee,
and Ahmad]
In this regard there is also a hadeeth which at-Tirmidhee narrates
from Anas (radiyallaahu `anhu), who said that the Messenger of Allaah
(salalllaahu `alayhi wa sallam) said,
"Each of you should ask forhis needs from Allaah, even if the strap of
your sandal breaks, because if Allaah does not facilitate it, it will
never be possible."
Allaah the Most High says in His Book:
"...But ask Allaah for His bounty..." [4:32]
"And when the prayer is finished, then you may disperse through the
land, and seek the Bounty of Allaah..." [62:10]
Although this aayah is in the context of the congreagational Friday
prayer, its meaning appliesto all the prayers. That is why- and Allaah
knows best - the Prophet sallallaahu `alayhi wa sallam instructed the
person entering the mosque to say,
"AllaahummaftaH lee abwaaba raHmatik" (O Allaah! open the doors of
Your mercy for me)
and when leaving the mosque to say,
"Allaahumma innee as'aluka min faDlik" (O Allaah! I ask of You some of
Your Bounty)
[Muslim, Aboo Daawood, an-Nasaa'ee, ad-Daarimee, ibn Maajah, Ahmad,
Aboo 'Awaanah, Abdur-Razzaaq and al-Baihaqee]
Also the Friend of Allaah (i.e. Ibraaheem, `alayhis salaam) had said,
"...then seek sustenance from Allaah, serve Him, and be grateful to
Him." [29:17]
This is a command, and a command signifies obligation. Therefore, to
seek help from Allaah and to entreat to Him in the matter of
livelihood and others is a fundamental principle. Furthermore, it
isimportant in seeking a livelihood that one should acquire wealth
with generosity of heart and not with greed so that he may be blessed
in it. Neither should he make the wealth the primary aim; rather, he
should regard wealth much as he regards the toilet, which he has need
of but it has no place in his heart, and he only resorts to it when
necessary.
A marfoo` (i.e. report consisting of a chain of narration that goes
back to the Prophet, sallallaahu `alayhi wa sallam) hadeethwhich is
related by at-Tirmidhee and others states that, "He who begins the
morning with this world as his greatest concern, Allaah disperses his
collected gains and puts its loss in front of him, and only that of
the world comes to him whichis written for him. And he who begins the
morning with the Hereafter as his greatest concern, Allaah gathers for
him his works and creates richness in his heart due to them, and
theworld comes to him subserviently." [Related by at-Tirmidhee with a
da`eefisnaad, but the hadeeth is saheeh due to the supporting
narrations of ibn Maajah, Ibn Hibbaan and Ahmad]
One of the Salaf said, " Eachof you is in need of the world, but you
are in moreneed of your portion in theHereafter. Therefore, if youare
in search of your portion in the Hereafter first and foremost, then
you will achieve your portion of the world in passing, such that it is
taken care of as it comes."
Allaah the Exalted says:
"I have only created jinn and men that they may worship Me. No
sustenance do I require of them, nor do I require that they should
feed Me.For Allaah is He who gives (all) sustenance, Lord of Power,
Steadfast (forever)." [51:56-58]

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Quran - its significance in Ramadan

"Ramadhan is the (month) in which the Qur'an was sent down, as a guide
to mankind, also clear (Signs) for guidance and judgment (Between
right and wrong). So every one of you who is present (at his home)
during that month should spend it in fasting�" Qur'an (2:185).
"Shahru ramadaana llethi unzila feehil quraana hudalinnaasi wa
bayyinaatin minal hudaa wal furqaan. Fa man shahida minkumu shahra fal
yasumhu"
This Qur'anic verse explains the inseparable link between the Qur'an
and the month of Ramadan. The revelation of the Qur'an to the Prophet
Muhammad (peace be upon Him) began in this month. Somescholars have
explained that the word 'so' (fa) in this ayah leads to the following
paraphrase of one aspect of its meaning:"Fast this month because it is
the one in which the Qur'an was sent down". The night in which the
Qur'an was revealed is known as The Night of Power or The Night of
Destiny. This night is referred to by the Qur'an in the following
verses:
"Indeed, We have indeed revealed this (Message) in the Night of Power.
And what will explain to thee what the night of power is? The Night of
Power is better than a thousand months." Qur'an (97:1-3)

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The social benefits of fasting

Question : Does fasting have any social benefits?
Response : Yes, it has social benefits. From them is the feelingpeople have that they are one nation eating at one time and fasting at one time. The wealthy one is cognizant of Allaah's blessings and is sympathetic to the poor. Fasting lessens shaytaan's treachery to the son of Aadam. In fasting there is pietyof Allaah, and piety of Allaah strengthens the bonds between the individuals of the community.
Shaykh Ibn al-'Uthaymeen / (Fataawa Ramadan, Volume 1/Page 37/Fatwa No.10), also (Fiqh al-'Ibaadaat libni 'Uthaymeen, Page 170)/ - - - :-> 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

The virtues of feeding the fasting person

Question : Some people hold banquets and give invitations in Ramadan making it a month of occasions. Others slaughter, and distribute the meat, in charity andmake other types of effort with food. What is the ruling regarding this?
Response : Yes, offering food in Ramadan has extra virtue due to the nobility of the time and the need that the fasting people havefor food. The Prophet (sal-Allaahu`alayhe wa sallam) said: ((Whoever feeds a fasting person will have a reward like that of his reward (i.e. the one fasting))), so preparing food in this month for the needy is from the best of actions because (the reward for giving) charity in the month of Ramadan is multiplied more than in the other months.
Shaykh Ibn Fowzaan / (Fataawa Ramadan, Volume 1/Page 38/Fatwa No.11), also (al- Fataawa libni Fowzaan - Kitaab ad-Da'wah, Volume 1/ Page 153-154)/ - - - :-> 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

The ruling concerning neglecting to fast

Question : What is the ruling regarding a Muslim who neglected to fast without a permissible excuse for a number of years? He was fulfilling the other obligations upon him. Doeshe make them up or seek to expiate them? How would he make these months up if he had to?
Response : The ruling regarding a person who neglected to fast inRamadan whilst he was eligible for that, whether male or female, is that he has disobeyed Allaah and His Messenger and has fallen into a major sin. It is upon him torepent to Allaah due to this, as well as having to make up all that he missed. He must also feed a poor person for each day he missed if he is able to do so. If heis a poor person and cannot feedthem, then it is enough for him tomake up the days along with repentance. This is because fasting in Ramadan is a great obligation. Allaah ordained it upon the Muslims and the Messenger (sal-Allaahu `alayhe wa sallam) has mentioned that it is one of the five pillars of Islaam. If he denies the obligation of fasting Ramadan then he is, by that, a disbeliever, belying Allaah and His Messenger. He must be asked to repent from the one in authority through the Islaamic courts. If he does not repent it is obligatory to kill him due to his apostasy, and due to the saying of the Messenger (sal-Allaahu `alayhe wa sallam) that"…whoever changes his religion (from Islaam) then kill him." Reported by Bukhaaree. However,if he did not fast due to illness or travel there is no sin upon him. It is obligatory upon him to make up these fasts once he has recovered from his illness or returned from his travel due to Allaah's saying in the Qur.aan:"and he who was ill or on a journey the prescribed period should be made up by days later".[Soorah al-Baqarah, Aayah 185].
Shaykh Ibn Baaz / (Fataawa Ramadan, Volume 1/Page 50/Fatwa No.17)/ - - - :-> 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

The ruling concerning leaving off fasting due tolaziness

Question : Is a person who leavesoff fasting due to laziness and heedlessness like the one that leaves off prayer in the respect that he is a disbeliever (kaafir)?
Response : The one that leaves off fasting out of heedlessness and laziness is not a disbeliever. That is because the basic rule is that a person remains upon his Islaam until sufficient proof shows that he is outside Islaam. There is no proof that the personthat leaves off fasting is outside the fold of Islaam if he left it due to laziness and heedlessness. Thisis not the same as prayer because the texts from the Book of Allaah and the Sunnah of His Messenger (sal-Allaahu `alayhe wa sallam) and the sayings of thecompanions all show that the person that leaves off praying through heedlessness and laziness is a disbeliever (kaafir.). 'Abdullaah ibn Shaqeeq said:"…the companions of the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) didn't consider as disbelief (kufr) the leaving off of any actions except prayer". It is obligatory to call thisperson who is neglecting to fast due to laziness and heedlessness to fast. If he refuses he should bebanished until he fasts.
Shaykh Ibn al-'Uthaymeen / (Fataawa Ramadan, Volume 1/Page 51/Fatwa No.18)/ - - - :-> 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

The ruling and wisdom behind fasting

Question : What is the ruling of and the wisdom behind fasting?
Response : With Allaah lies all success. As for its wisdom, Allaah(subhaanahu wa-ta'aala) mentioned a very incorporating meaning in that regard: {O you who believe fasting has been prescribed for upon you as it wasprescribed upon those that came before you that you may attain taqwaa (piety)} [Soorah al-Baqarah, Aayah 183]. It incorporates everything the people have mentioned with regard to its wisdom.
Taqwaa is a comprehensive wordfor everything that Allaah (subhaanahu wa-ta'aala) loves and is pleased with from actions which are desirable and from abandoning prohibitions. So fasting is the greatest way to reach this goal which is the goal of the pleasure of the servant in his worldly life and his Hereafter;
The fasting person seeks closeness to Allaah (subhaanahu wa-ta'aala) by avoiding all desires, giving love of Allaah precedence over the love of his self. For this reason, Allaah specified it out of the other actions by attributing it to Himself, as in the authentic hadeeth;
It is from the principles of taqwaa, as Islaam is not completewithout it; o It causes an increasein faith, and attainment of patience and in it is training one's self upon hardships that bring one close to the Lord of theHeavens;
It is a cause of increase of one's good deeds, prayer, reciting (the Qur.aan), remembrance (dhikr) and charity that actualizes at-taqwaa;
In it is prevention of the self fromHaraam (prohibited) things, of prohibited action and speech which is the pillar of Taqwaa. In the authentic hadeeth: ((Whoeverdoes not abandon false speech and acting upon that, Allaah is in no need of his abandoning his food and drink)). So the servant seeks closeness to Allaah (subhaanahu wa-ta'aala) throughavoiding prohibitions altogether, and they are:
"False speech" - and that is every haraam (prohibited) speech;
"Acting upon that" - and that is every haraam (prohibited) action;
Leaving every haraam thing that obstructs the fast and that is those thing things which break the fast.
So, since in fasting there are advantages, benefits and attainment of all good and reward, that which necessitates its prescription at all times, Allaah (subhaanahu wa-ta'aala) told thatit was prescribed upon us as it was prescribed upon those before us. This is His affair with all His Laws that have universal advantages.
As for its rulings: all the "al ahkaam at takleefiyyah" Islaamic rulings could apply to it in accordance with the differing reasons behind it:
As for the obligatory (waajib & fardh): 1) It includes fasting Ramadan upon every Muslim that is Islamically bound by the `Eed and is able; 2) It also includes the fast that a person vows to do; 3) It includes the fasts of expiation (after having done an act obligating that.)
As for the prohibited fast, it is: 1) Fasting the days of Sharee'ah; 2) Fasting the 11th, 12th, and 13th of Dhul-Hijjah, except for the person who is doing Hajj at-Tamattu' or Qiraan but does not have a sacrifice and did not fast before the Day of Sacrifice; 3)Also included in the haraam fast is the fast of menstruating woman and the woman in post-natal bleeding; 4) Also, the illperson that fears death (as a result of fasting); 5) Also, it is obligatory to break the fast upon the one that needs to in order to save a sinless soul from jeopardy - (meaning the baby in the mother's womb.
The fast which is recommended (sunnah) is the supererogatory fast, the restricted and the unrestricted;
As for the fast that is disliked (makrooh), it is the fast of the ill person who feels hardship in doing that;
The permissible fast (jaa.iz): the fasting of a traveler. It is permissible for him to fast or not particularly if he traveled in a day in which he began fasting beforetraveling.
Shaykh as-Sa'dee / (Fataawa Ramadan, Volume 1/Pages 34-36/Fatwa No.8), also (al-Irshaad ilaa Ma'rifatil Ahkaam, Pages 82-84)/ - - - :-> 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

The Meaning of Eid

Eid means recurring happiness or festivity. There are two such Eid in
Islam. The first is called Eidal-Fitr (the Festival of Fast Breaking).
It falls on the first day of Shawwaal, the tenth month of the Muslim
year, following the month of Ramadhaan in which the Holy Qur'an was
revealed and which is the month of fasting.
The second is called Eid al-Adhaa (the Festival of sacrifice). It
falls on the tenth day of Zulhijjah, the final month of the Muslim
year. The Islamic Eid are unique in every way. To them there can be
nothingsimilar in any other religion or any other sociopolitical
system. Besides their highly spiritual and moral characteristics, they
have matchless qualities.
Each Eid is a wholesome celebration of a remarkable achievement of the
individual Muslim in the service of Allah SWT. The first Eid comes
after anentire month of 'absolute' fasting during the days of the
month. The second Eid marks the completion of Hajj to Mecca, a course
in which the Muslim handsomely demonstrateshis renouncement of the
mundane concerns and hearkens only to the eternal voice of Allah SWT.
Each Eid is a thanksgiving day where Muslims assemble in a brotherly
and joyful atmosphere to offer their gratitude to Allah SWT for
helping them to fulfill their spiritual obligations prior to the Eid.
This form of thanksgiving is not confined to spiritual devotion and
verbal expressions. It goes far beyond that to manifest itself in a
handsome shapeof social and humanitarianspirit. The Muslims who have
completed the fasting of Ramadhaan express their thanks to Allah SWT
by means of distributing alms among the poor and needy on thefirst Eid
before the prayer.
Eid also is a day of remembrance. Even in their most joyful times
theMuslims make a flesh stall of the day by a plural session of
worship to AllahSWT. They pray to Him andglorify His name to
demonstrate their remembrance of His favors. Along with that course,
they remember thedeceased by praying for their souls, the needy by
extending a hand of help, the grieved by showing them sympathy and
consolation, the sick by cheerful visits and utterances of good
wishes,the absentees by cordial greetings and sincere considerateness.
Thus, the meaning of remembrance on the day transcends all limits and
expands over far-reaching dimensions ofhuman life.
Most of the imaam when delivering the Eid khutbah will mention that
Eid is a day of victory. The individual who succeeds insecuring his
spiritual rightsand growth receives the Eid with a victorious spirit.
The individual who faithfully observes the duties, which are
associated with the Eid, is a triumphant one. He proves that he holds
a strong command over his desires, exercises a sound self-control and
enjoys thetaste of disciplinary life.
Once a person acquires these qualities, he has achieved his greatest
victory because the personwho knows how to controlhimself and
discipline his desires is free from sin andwrong, from fear and
cowardice, from vice and indecency, from jealousy and greed, from
humiliation and all other causes of enslavement. Therefore, when he
receives the Eid, which marks the achievement of this freedom, he is
in fact celebrating his victory, andthe Eid thus becomes a day of
victory.
This is the proper meaningof an Islamic Eid. It is a dayof
thanksgiving, a day of festive remembrance and a day of moral victory.
An Islamic Eid is all this and is much more because it is a day of
Islam, a day of AllahSWT. Celebrate this comingEid with the true imaan
and taqwa. InshaaAllah, besides having enjoyment,we will be blessed by
AllahSWT.

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Ramadan 2012, The 15th Day

It is not devoutness to turn your faces to the East or to the West. Rather, those with true devoutness are those who believe in Allah and the Last Day, the Angels, the Book and the Prophets, and who, despite their love for it, give away their wealth to their relatives and to orphans and the very poor, and to travelers and beggars and to set slaves free, and who establish prayer and payalms; those who honor their contracts when they make them, and are steadfast in poverty and illness and in battle.Those are the people who are true. They are the people who guard against evil. (Surat al-Baqara, 177)
Those who live by the logic of “my heart is pure, so there is no need for meto completely adhere to the requirements of religious moral values” and who persist in that way of thinking may imagine that they thus deceive other people, but they are in fact only deceiving themselves. Saying such a thing is the mistaken mentality of someone who avoids fullyadhering to the moral requirements of the Qur’an and who seeks to portray a mistaken lifestyle as being a Muslimone. Such insincere attitudes can never be acceptable. Because Allah is He Who knows what lies concealed in people’s hearts. We are told in one verse from the Qur’an that, …Allah knows what your hearts contain. (Surah Al‘Imran, 119)
Britons Want Creation To Be Taught In Schools
Great Britain, Darwin’s own homeland, now rejects evolution. For years the bastion of Darwinism, Britain has come to oppose evolutionextraordinarily quickly over the past few years. The country heads the list of those in which the fact of creation is spreading the quickest, and the public, as recent newspaper headlines show, now want studentsto learn about the fact of creation in schools.
Richard Dawkins, who hasrecently stepped up his pro-Darwinist and atheist activities in Britain, imagined that Darwinism,the worst deception in the world, would be strengthened with atheistcamps and demagoguery. Dawkins has been engaged in wide-ranging activities to that end for many years now, and has expressed his concern at the spread of Creationist belief, and has set these fears out in his latest book in such a clear manner that they cannot be denied. Rather than providing any scientific evidence to support his claims, Dawkins makes farfrom scientific accusations, writes slogans on the sides of public buses, seeks to attract interest by performing impersonations on talk shows and most recently sought shelter behind the idea of aliens. He truly imagined that these false and demagogic methods would work. His latest book, in which he claims to “provide evidence for evolution,” actually contains not a single pieceof scientific evidence, onlydemagoguery, but he actually thinks that this outdated method going back 150 years can still influence people today.
The fact is, however, that Dawkins’ efforts in this direction have been in vain and have enabled people to better see the true face of evolution. According to the results ofan opinion poll conductedlast year, only 25% of British people believe in evolution. Parents have now objected to the state of affairs in which evolution alone has been taught in schools and thathas persisted for many years, and have now said, “Creation should also be taught in schools.” The increasingly rapid turning toward Allah in Britain in particular has fundamentally undermined and demolished the bastion ofDarwinism. Dawkins musthave been amazed to see the turning toward the fact of Creation among the British people in whom he had placed so much faith, since he had no hesitations over ignorantly describing his own people as “ignorant.”
Those who went along with superstition and failed to comprehend the sublime might and powerof Allah have always fallen into the error into which Dawkins and other Darwinists have fallen. They have believed that a claim put forward in opposition to Allah, a mass deception, could muster support and grow using corrupt and false methods. They imagined that the more propaganda was made, the more effective it would be. They imagined they could make good their lack of scientific evidence by indulging in impersonations on chat shows, putting posters upon the sides of buses and entering into debates with middle school students. The fact is, however, that by doing sothey have made the greatmistake committed by everyone who has ever striven against Allah. Allahhas always thwarted the plans of those who stroveagainst the truth with superstition and led them to failure. Under the law of our Almighty Lord, those who do this in the future will also be condemned to failur
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Ramadan 2012, The 15th Day

Masjid al-Haram) the same as believing in Allah and the Last Day and striving in the Way of Allah? They are not equal in the sight of Allah. Allah does not guide wrongdoing people. (Surat at-Tawba, 19)
Narrated Abu Hurairah: Allah’s Messenger said, “Wealth isnot diminished by giving (in charity). Allah augments the honour of one who forgives; and one who displays humilitytowards another seeking the Pleasure of Allah, Allah exalts him in ranks.” (Muslim)
Being attached to this world is a great incident. Being attached to this world is, excuse me but, nothing but being idiocy. A person must be insane to be attached to this world. There is only enough time for being a servant to Allah. It is explicitly seen that this is the most reasonable method. Let’s say that there are a few insane in the world, the fact that 99percent of them is in this state is a very weird situation. This is always stated in the verse, “A majority of people do not believe”. “A majorityof people do not give thanks .” Allah always states this. (A9 TV, March 17, 2012)
Purity Of Heart: An Invalid Excuse Made From Worldly Desires
It is the way that people suppress their consciencesthat prevents most of them genuinely turning to Allah and that keeps them from abiding by the moral values commandedby Him.
“My heart is pure, so Allah will forgive me.” We oftenhear such words from those around us. This highly distorted logic thatin fact consists of an excuse made up by people themselves is usedin order to suppress the voice of the conscience. What does this “purity of heart” actually mean? According to Qur’anic moral values, is “not doing anyone any harm” sufficient justification for ignoring the responsibilities revealed to us by Allah?
We are informed in the Qur'an that Allah considers people's hearts, as He reveals in "But only he [will prosper] who brings to Allah a sound heart." (Surat ash-Shu’ara, 89) The Qur'anic concept of a"sound heart" is not the pureness of heart that some people understand it to be, for the Qur'an defines a sound heart as turning to and submittingfully to Allah.
People with sound hearts,in the Qur'anic sense, havefaith in Allah, observe the limits and prohibitions that He has established, and submit to Him fully. In the Islamic sense, thereis no other form of a sound heart, for the Qur'an defines a person with a sound heart as someone who constantly brings Allah to mind and feels at peace with His remembrance. The following verse makes this quite clear:
Those who believe and whose hearts find peacein the remembrance of Allah. Only in the remembrance of Allah can the heart find peace. (Surat ar-Rad, 28)
In another verse, Allah describes believers as those "whose hearts quake at the mention ofAllah" (Surat al-Hajj, 35)
A very important characteristic of believers is sensitivity of the heart that enables them to derive pleasure from the Qur'an's morality and to feel a great pleasure and peace in obeying Allah. Allah describes this sensitivity as "Allah's guidance". (Surat az-Zumar, 23)
Consequently, a truly sound heart in the Islamiccontext means a heart that is purified from all forms of impurity that draw one away from Allah. Such people stay away from worldly greed,selfishness, fears, and insecurity. As a result, they do not become attached to any person or thing other than Allah or feel a type of love for them that is independent of Allah.
It is of course important and excellent for someone to be known in the community for “beinggood and having a pure heart.” However, basing oneself on the importancein society of “having a pure heart” and then saying, “I do no harm to anyone, I give food to animals in the street or I get along well with my neighbors” does not mean that one is fully living by the moral valuesof the Qur’an. And these are of course good behaviors. But the way to avoid eternal suffering in Hell, the way to attain theapproval and mercy of Allah, lies not in being known as “a good person,” but in being a true believer in the manner described by Allah in the Qur’an.
An act or an attitude that is accepted as a good deed by a society remote from the Qur’anic morality, although it is not based upon the Qur'an's values, may not be worthy in Allah's sight. The main criterion that renders a deed good and worthy in His sight is the degree of its conformity with Allah’s good pleasure.
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He did not fast Ramadan and he thought negatively of Allah, may He be exalted

Will god ever forgive me? i lost my self and i lost myfaith i didn't
fast on the last Ramadan and i hated god during that time i thought
that he was the cause of all my miseries do i still have a chance to
enter Islam again? and will god forgive me or ami doomed?.
Praise be to Allaah.
Firstly:
We ask Allah, may He be exalted, to accept your repentance, forgive
you your sins, open your heartto faith and guidance, andto keep away
from your mind all negative thoughts of your Lord andCreator, for
there is nothing stranger than a person thinking negatively of his
Lord when He has blessed him and bestowed upon him thousands of
blessings, the greatest of which are the blessing of Islam and the
blessing of reason. ForHe has chosen him from among His creation and
has not made him a disbeliever; He has blessed him by making him a
human who thinks rationally and ponders things, unlike animals
andthose who are insane. AndHe has created in his bodyand soul
blessings of which no one knows the number except Allah.
One of Allah's blessings is that He tests His slave with some
calamities in order to expiate some of his bad deeds, or to increase
him in status, or to remind him that he willreturn to Him and stand
before Him. How often has a person turned awayfrom Allah, then
calamity was the means that caused him to turn back to Allah and
repent, and ultimately turned out to be a means that led to happiness
and joy.
When a person is certain that Allah, may He be exalted, is more
merciful to him than anyone else, he will be content with His decree,
will bear with patience that with which He tests him, and will hope
for relief granted by Him.
Think about the blessings that Allah has bestowed upon you; this will
increase your gratitude towards Him and will make you recognise His
bounty. Remember that no calamity befalls you but there is something
good for you in it.
The Prophet (blessings and peace of Allah be upon him) said: "No
exhaustion, sickness, worry, grief, harm or distress befalls a
believer, not even a thorn that pricks him, but Allah will expiate
some of his bad deeds thereby."
Narrated by al-Bukhaari, 5642; Muslim, 2573
At-Tirmidhi (2399) narrated that Abu Hurayrah (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) said: "Calamities will continue to befall the believing
man or woman affecting himself or his child or his wealth, until he
will meet Allah with no sin on him."
At-Tirmidhi (2398) and Ibn Maajah (4023) narrated that Sa'd ibn Abi
Waqqaas (may Allah be pleased with him) said: I said: O Messenger of
Allaah, which people are most severely tested? He said: "The Prophets,
then the next best and the next best. A person is tested according to
his religious commitment. If he is steadfast in his religious
commitment, he will be tested more severely, and if he is shaky in his
religious commitment, his test will be according to his commitment.
Trials will continue to afflict a person until they leave him walking
on the earth with no sin on him."
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Secondly:
If a person feels resentment towards Allah,may He be exalted, in his
heart, or is angry with His decree or thinks negatively of Him – Allah
forbid – then let him renew his Islam and utter the Shahaadatayn (twin
declaration of faith), and let him strive hard and dorighteous deeds.
He does not have to makeup the fasts that he deliberately omitted,
because that is an act of worship that is connected to a specific
time; if a person deliberately omitted it at the time it was due, it
would not be accepted from him after that. Moreover, Islam erases what
came before it of sins.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: What is
the ruling on the Muslim who for many years did not fast Ramadan, even
though he did some of the other obligatory duties, and he had no
impediment that was keeping him from fasting?Does he have to make up
the fasts if he repents?
He replied:
The correct view is that hedoes not have to make upthe fasts if he
repents, because in the case of every act of worship that is connected
to a specific time, if a person deliberately delays it without an
excuse, then Allah will not accept it from him.
Based on that, there is no benefit in making it up. But he has to
repent to Allah, may He be glorified and exalted, and do a lot of
righteous deeds. And whoever repents, Allah will turn to him in mercy.
End quote from Majmoo' Fataawa ash-Shaykh Ibn 'Uthaymeen, 19/87
We ask Allah to increase you in faith and guidance.
And Allah knows best.

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Allah is nearer to you, and closely watch you, if you need help from Him, he surely help you/

Allah's power and wisdom are limitless and beyond our comprehension.
But guess what? There is a keythat brings Allah's infinite wisdom into
play in your life. That key is prayer. Salat and dua' are like a
special hotline that transcends the veils of space and time and goes
directly to Allah. Prayer is the means and the voice that Allah has
given us to speak to Him, ask His forgiveness, and request His
assistance and wisdom in any situation that we are dealing with. And
it works.
"And when My servants ask you, [O Muhammad], concerning Me – indeed
Iam near. I respond to theinvocation of the supplicant when he calls
upon Me. So let them respond to Me and believe in Me that they may be
guided." Quran, Al-Baqarah 2:186
Miracles happen every day.Do you not believe that miracles can happen
in your life as well? Do you think that you are too insignificant for
that? SubhanAllah. Allah sees and knows every fallen leaf, every grain
in the darkness of the earth; and He knows your innermost thoughts. He
is closer to you than your jugular vein.(Quran 50:16)
Do you think that Allah's nearness to you is becauseHe mistrusts you?
No! Allah has nothing to fear from you, and therefore nothing to
mistrust. Allah is near to you because He loves you. He is near to you
because He cares about you and understands your pain. He is near to
you so that He can help you. You matter, as much as the ocean, the
trees and the stars. You are important to Allah, notas a general
concept, but you, as an individual person with your own private needs
and fears. You only have to turn to Him, and call upon Him; and His
wisdom, power and guidance will manifestin your life.
I personally went through a very difficult period when I was younger.
At the time I felt that I had failed in life. I was beginning to feel
some despair. But I kept my faithin Allah, and I prayed to Him in the
day and the dark of the night. I trusted Allah, and I knew that He
would not abandon me. And then the last person I would expect, an
acquaintance who I hardly knew and who had no reason to care about me
ormy situation, suddenly took an interest and beganhelping me. Within
a shortperiod of time I had a job, and was able to get my own
apartment, and my life had changed completely. It was literally a
miracle. Even now it blows my mind. Allah stepped into that situation,
and He made theimpossible possible, because I believed in Him and I
prayed.
Miracles happen every day.Allah hears you. You matter.
"O You the Ever Living Who sustains all that exists! O You Who created
the heavens and the earth without precedence. O You, Who Owns the
glory and the honor, none has the right to be worshippedexcept You. We
seek refuge with Your mercy. Grant Us success in all of our matters.
Please, do notabandon us to rely on ourselves even for an instant nor
on any of Your creation." – (dua' mentioned in Tafsir ibn Kathir)

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Ruling on raising one's voice in sending blessings upon the Prophet (blessings and peace of Allaah be upon him) between the rak’ahs of Taraweeh

What is the ruling on raising one's voice in sending blessings upon
the Prophet (blessings and peace of Allaah be upon him) and praying
that Allaah be pleased with the Rightly Guided Caliphs between the
rak'ahs of Taraweeh?.
Praise be to Allaah.
There is no basis for that -- as far as we know – in sharee'ah. Rather
it is an innovation so it should not be done. Nothing will be good for
the last of this ummah except that which was good for the first of it,
which is following the Qur'aan andSunnah and the path of the early
generations of the ummah (the salaf) and avoiding that which differs
from that.
End quote.
Majmoo' Fataawa al-Shaykh Ibn Baaz

And Allaah knows best.

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The man who got trapped in an island

The only survivor of a shipwreck was washed upon a small, uninhabited island.
He prayed feverishly for Allah to rescue him, and every day he scanned the horizon for help, but noneseemed forthcoming.
Exhausted, he eventually managed to build a little hut out of driftwood to protect him from the elements and to store his few possessions.
But then one day, after scavenging for food, he arrived home to find his little hut in flames, the smoke rolling up to the sky. The worst had happened; everything was lost. He was stunned with grief and anger.
"Allah, how could you do this to me!" he cried. Earlythe next day, however, hewas awakened by the sound of a ship that was approaching the island. It had come to rescue him.
"How did you know I was here?" asked the weary man of his rescuers. "We saw your smoke signal," they replied.
It is easy to get discouraged when things are going badly. But we shouldn't lose heart, because Allah is at work in our lives, even in the midst of pain and suffering.
Remember, next time your little hut is burning to the ground--it just maybe a smoke signal that summons The Grace of Allah.
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Jewish boy receives Dawa at the face

Ibn Kathir reports from Musnad Ahmed (ra) that the Prophet (saw), during his time in Medinah went to visit a young ailing Jewish boy. Muhammad (saw) at the time, as a ruler, along with his companions Abu Bakr and'Umar (ra) entered the house and found the Jewish boy's father reading the Torah alongside the bed to comfort his son's soul. Due to the presence of Muhammad (saw), the man closed the Torah. Muhammad (saw) asked the man "By the One who revealed the Torah, do you read in it about me and about the news of mybaath (coming) or not?" The father of the Jewish boy shook his head and said "no?"
Upon hearing this, his dying son spoke up and said, "I swear by the One who revealed the Torah that we find in our book the news of your characteristics and your baath (coming), and bear witness that you are the Messenger of Allah."
The boy died soon afterwards and the Prophet (saw) said, "He is a Muslim, remove the Jews from here." Then, he (saw) prepared for the boy's burial and funeral prayer. Understanding theway in which Muhammad (saw) delivered the Da'wah of Islam at all times and to all people, even when they were on their deathbed should make us realise the seriousness of this duty and the priority that the Messenger of Allah (saw) gave it. Muhammad (saw) did not hesitate to challenge the belief of theJew, even when he was facing a tragic time for hisfamily. We should realise the seriousness of delivering the Da'wah (Message) because those who die without being delivered Islam will have a case against the Muslimson the Day of Judgement. As we see in the events mentioned above, Muhammad (saw) saved himself first by delivering Islam and furthermore saved that boy from the Hellfire.
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