Lectures of HazratMaulana Shah Abrar Ul Haq Sahab R.A – Khalifa Hazrat Maulana Ashraf AliThanvi R.A (Majlis e Dawat ul Haq, Hardoee, India)
Things to do in Ramadan
1) Frequent recitation of Kalima e Tayyiba
2) Excessive Istaghfaar
3) Supplications for Jannah
4) Asking for protection from Hell
5) Excessive recitation of the Holy Quran. Also, excessive recitation of Durood Sharif, if possible at least 300 times or as many times as possible.
6) Offering Fardh Salah with congregation and Takbir e Ula
7) Going early for Isha Salah and Taraweeh (20 Rakaat)
8 ) Spending free time in the mosque with the intention of Etikaaf.
9) Spending on charity, as much as possible conveniently.
10) Strictly guarding the tongue from any useless talk. Avoid any unnecessary worldly talks.
11) Strictly abstaining from all sins specially watching TV, movies/cinema, back biting, listening to music, unnecessary use of the internet, mixed gatheringsof na mehram men and women, women not practicing the veil, using foul language and swearing, shaving or trimming of beard to less than one fist length and other such sins should be very strictly avoided otherwise such a Roza / Saum would not hold any value before Allah(SWT). It is narrated in Hadith:
“Fasting is a shield against Hell unless one breaks it. Breaking it means committing sins” (Mishkat Sharif)
Note: We need to understand that during fasting, we even abstain from basic necessities suchas food and water. Cigarette and other types of addictions which are usually hard to leave are also thrown away during fasting only in compliance with the commands of Allah(SWT) and in order to gain the blessings of fasting. How foolish then itwould be to ruin our fasts by committing sins and other unlawful acts.
It is narrated in Ahadith that those who do not abstain from unlawful and sinful acts during fasting, Allah(SWT) does not care for their mere starving. Allah(SWT) helps those who strive in his path. A person who was a smoker for the last 20 years left it when he heard that it is extremely shameful to pollute the same tongue and mouth which we use to recite the Holy Quran and Durood Sharif. He just made intention and Allah(SWT) helped him. Another person, during mystay in London, immediately quit smoking when he heard the same thing. Masha Allah both of them have been steadfast in their intentions and Allah(SWT) has helped them./ - - - :-> 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
Friday, August 17, 2012
Dua after Taraweeh
Assalamu Alaikum.
After taraweeh prayer I recite the following dua
'Allahumma inna nasalukal jannati wa naujoobika minan nar. Ya Khalikal jannati wan nar. Berahmatika Ya Azizu, Ya Gaffaru, Ye Karimu, Ya Sattaru, Ya Rahimu, Ya Jabbaru, Ya Khalique, Ya Barr. Allahumu ajirna minan nar, Ya Mujiru, Ya Mujiru, Ya Mujir. Berahmatika Ya Arhamur Rahimeen.'
I am doing it correctly? I have learned it when I was a little kid.
Jazakumullah Khair./ - - - :-> 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
After taraweeh prayer I recite the following dua
'Allahumma inna nasalukal jannati wa naujoobika minan nar. Ya Khalikal jannati wan nar. Berahmatika Ya Azizu, Ya Gaffaru, Ye Karimu, Ya Sattaru, Ya Rahimu, Ya Jabbaru, Ya Khalique, Ya Barr. Allahumu ajirna minan nar, Ya Mujiru, Ya Mujiru, Ya Mujir. Berahmatika Ya Arhamur Rahimeen.'
I am doing it correctly? I have learned it when I was a little kid.
Jazakumullah Khair./ - - - :-> 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
Dua for Laila-tul-Qadr
the Most forgiving, Thou lovest forgiveness, so forgive me.
Dua recited at intervals of Taraweeh Prayers
Subhana dhil Mulki wal Malakuti, Subhana dhil izzati wal aDhmati wal
haybati wal Qudrati,
wal kibriyaa'i wal jabaroot Subhanal Malikil hayyil ladhi, la yunaamu
wa la yamutu,
Subbuhun, Quddusun, Rabbul malaa'ikati war-rooh La ilaha illal lahu,
nustugfirullahi
nas 'alukul jannati, wa na udhubika min an-naar
- Meaning of the Dua
Glorified is the Owner of the Kingdom of the earth and the heavens;
Glorified is the Possessor of Honour and Magnificence and Awe, and
Power and Greatness and Omnipotence Glorified is the Sovereign, the
Living, Who does neither sleep nor die O all Glorious, All Holy one,
Our lord and the Lord of the Angels, And the soul. There is no God but
You,Forgive us, Grant us Paradise, andsave us from (hell) fire.
haybati wal Qudrati,
wal kibriyaa'i wal jabaroot Subhanal Malikil hayyil ladhi, la yunaamu
wa la yamutu,
Subbuhun, Quddusun, Rabbul malaa'ikati war-rooh La ilaha illal lahu,
nustugfirullahi
nas 'alukul jannati, wa na udhubika min an-naar
- Meaning of the Dua
Glorified is the Owner of the Kingdom of the earth and the heavens;
Glorified is the Possessor of Honour and Magnificence and Awe, and
Power and Greatness and Omnipotence Glorified is the Sovereign, the
Living, Who does neither sleep nor die O all Glorious, All Holy one,
Our lord and the Lord of the Angels, And the soul. There is no God but
You,Forgive us, Grant us Paradise, andsave us from (hell) fire.
Taking pills to prevent menses in order to observe i’tikaaf
Aitikaaf. My menses date will be somewhere in the last 10days of
Ramadaan. There are pills available nowadays to stop the periods. I
have used them while I sat in Aitikaa for the first time as my menses
date was there. But this time I am afraid to use them as I had cancer
and I have been operated and went through Chemotherapy. When I was
diagnosed to cancer I did neeeyat that may ALLAH grant me health and I
will sit in Aitikaaf. Now it the matter of my promise with ALL MIGHTY
ALLAH. What should I do? Should I consult a doctor to knowif the pills
would be no harm or shall I not sit in Aitikaaf? Please tell me as I
am very worried.
Praise be to Allaah.
Firstly:
We ask Allaah to heal you and grant you good health, and to keep your
spiritual and worldly affairs safe and sound.
Secondly:
It is permissible to take pills to prevent menses in order to be able
to do actsof worship such as i'tikaaf,'umrah and Hajj, but that is
subject to the condition that they should not be harmful to the body.
As you are suffering from thedisease that you mentioned, you have to
consult the doctor before taking these pills, and make sure that they
will not conflict with your treatment or cause any harm to you. The
Muslim is enjoined to take care of his body and not harm it, because
Allaah says (interpretation of the meaning):
"And do not kill yourselves (nor kill one another). Surely, Allaah is
Most Merciful to you"
[al-Nisa' 4:29]
"and do not throw yourselves into destruction"
[al-Baqarah 2:195]
and the Prophet (peace and blessings of Allaah be upon him) said:
"There should be neither causing harm nor reciprocating harm."
Narrated by Ahmad and Ibn Maajah (2341), classed as saheeh by
al-Albaani in Saheeh Ibn Maajah.
It says in al-Adaab al-Shar'iyyah (2/463): It is haraam to use as a
remedy anything that causes harm. End quote.
Based on this, if these pillsare harmful then it is not permissible
for you to take them, and you can start i'tikaaf, then if your menses
comes then you should leave the mosque and stop i'tikaaf; this is
anexcuse for you to stop it, and in fact it will be obligatory for you
to do so because it is not permissible for a menstruating woman to
remain in the mosque.
But if they are not harmful then there is nothing wrong with your taking them.
And Allaah knows best.
Ruling on the view that we should seek to acquire the characteristics of Allaah
Ruling on the view that we should seek to acquire the characteristics of Allaah
/
One of the khateebs said in his Friday khutbah that we have to strive
to acquire the attributes and characteristics of Allaah. Is there a
correct way of interpreting this sentence, and isthere anyone who has
said this before?.
Praise be to Allaah.
This sentence is not appropriate,but there is a correct way of
interpreting it, which is that we are encouraged to strive to acquire
the characteristics implied by the attributes and names of Allaah.
That means looking at the attributes which itis befitting for a
created being to acquire the characteristics implied by them, unlike
the attributes which belong only to Allaah, such as His being the
Creator, the Provider, the One God, etc. These are characteristics
which a created being cannot acquire, and it is not permissible for
him to lay claim to them or similar names. Rather what is referred to
is the attributes which Allaah likes for His slaves to acquire the
characteristics implied thereby, such as knowledge, strength, mercy,
forbearance, generosity and forgiveness, etc. So Allaah isAll-Knowing
and loves those who are knowledgeable; He is Strong and He loves the
strong believer more than He loves the weak believer; He is Generous
and loves those who are generous; He is Merciful and He loves those
who show mercy; He is Forgiving and loves forgiveness, etc. But when
applied to Allaah, these attributes are more perfect and greater than
when applied to any created being, because there is nothing like unto
Allaah in His attributes and actions, justas there is nothing like
unto Allaah in His Essence. Rather it is sufficient for a person to
have ashare in the sense of these attributes, in a manner that
suitshim and within the limits set by sharee'ah. If his generosity
oversteps the mark, then he becomes a spendthrift; if his mercy
oversteps the mark, then he will not carry out the punishments
dictated by sharee'ah; if his forgiveness transgresses the limits set
by sharee'ah, then it is inappropriate. This was stated by the great
scholar Ibn al-Qayyim in his books 'Uddat al-Saabireen and al-Waabil
al-Sayyib, and in other books such as al-Madaarij and Zaad al-Ma'aad.
There follows what hesaid in al-'Uddah and al-Waabil:
In al-'Uddah (p. 310) he said: "Because Allaah is indeed the
Appreciative (al-Shukoor), the most beloved of His creation to Him are
those who have the characteristic of gratitude (al-shukr), just as the
most hatedof His creation to Him are those who are lacking in this
characteristic or who have the opposite characteristic. This applies
to His Beautiful names: the most beloved of His creationto Him are
those who have the characteristics implied by His names, and the most
hated of His creation to Him are those who have the opposite
characteristics. Hence He hates those who are ungrateful, those who do
wrong, those who are ignorant, hard-hearted, miserly, cowardly and
ignoble. He is Beautiful and loves beauty; He isAll-Knowing and loves
those who have knowledge; He is Merciful and loves those who show
mercy; He does good and loves those who do good; He is the Concealer
and loves those who conceal; He is Powerful andcondemns those who act
helpless, and the strong believeris more beloved to Him than the weak
believer; He is forgiving and loves forgiveness; He is Oneand He loves
that which is odd-numbered; everything that He loves is connected to
His names and attributes; and everything that He hates is the opposite
of that."
He said in al-Waabil (p. 543 of Majmoo'at al-Hadeeth): "Generosity is
one of the attributes of the Lord, for He gives and does not take, He
feeds and is not fed, He is the most generous of those who are
generous. The most beloved of His creation to Him are those who seek
to acquire the characteristics implied by His attributes. For He is
Generous and loves those among His slaves who are generous; He is
All-Knowing and loves those who have knowledge; He is All-Powerful and
loves those who are courageous; He is Beautiful and loves beauty."
I hope that what we have mentioned will be sufficient andwill serve
the intended purpose. I ask Allaah to help us all to understand His
religion and to fulfil our duty towards Him, for He is All-Hearing,
Ever Near.
Majmoo' Fataawa wa MaqaalaatMutanawwi'ah,
/
One of the khateebs said in his Friday khutbah that we have to strive
to acquire the attributes and characteristics of Allaah. Is there a
correct way of interpreting this sentence, and isthere anyone who has
said this before?.
Praise be to Allaah.
This sentence is not appropriate,but there is a correct way of
interpreting it, which is that we are encouraged to strive to acquire
the characteristics implied by the attributes and names of Allaah.
That means looking at the attributes which itis befitting for a
created being to acquire the characteristics implied by them, unlike
the attributes which belong only to Allaah, such as His being the
Creator, the Provider, the One God, etc. These are characteristics
which a created being cannot acquire, and it is not permissible for
him to lay claim to them or similar names. Rather what is referred to
is the attributes which Allaah likes for His slaves to acquire the
characteristics implied thereby, such as knowledge, strength, mercy,
forbearance, generosity and forgiveness, etc. So Allaah isAll-Knowing
and loves those who are knowledgeable; He is Strong and He loves the
strong believer more than He loves the weak believer; He is Generous
and loves those who are generous; He is Merciful and He loves those
who show mercy; He is Forgiving and loves forgiveness, etc. But when
applied to Allaah, these attributes are more perfect and greater than
when applied to any created being, because there is nothing like unto
Allaah in His attributes and actions, justas there is nothing like
unto Allaah in His Essence. Rather it is sufficient for a person to
have ashare in the sense of these attributes, in a manner that
suitshim and within the limits set by sharee'ah. If his generosity
oversteps the mark, then he becomes a spendthrift; if his mercy
oversteps the mark, then he will not carry out the punishments
dictated by sharee'ah; if his forgiveness transgresses the limits set
by sharee'ah, then it is inappropriate. This was stated by the great
scholar Ibn al-Qayyim in his books 'Uddat al-Saabireen and al-Waabil
al-Sayyib, and in other books such as al-Madaarij and Zaad al-Ma'aad.
There follows what hesaid in al-'Uddah and al-Waabil:
In al-'Uddah (p. 310) he said: "Because Allaah is indeed the
Appreciative (al-Shukoor), the most beloved of His creation to Him are
those who have the characteristic of gratitude (al-shukr), just as the
most hatedof His creation to Him are those who are lacking in this
characteristic or who have the opposite characteristic. This applies
to His Beautiful names: the most beloved of His creationto Him are
those who have the characteristics implied by His names, and the most
hated of His creation to Him are those who have the opposite
characteristics. Hence He hates those who are ungrateful, those who do
wrong, those who are ignorant, hard-hearted, miserly, cowardly and
ignoble. He is Beautiful and loves beauty; He isAll-Knowing and loves
those who have knowledge; He is Merciful and loves those who show
mercy; He does good and loves those who do good; He is the Concealer
and loves those who conceal; He is Powerful andcondemns those who act
helpless, and the strong believeris more beloved to Him than the weak
believer; He is forgiving and loves forgiveness; He is Oneand He loves
that which is odd-numbered; everything that He loves is connected to
His names and attributes; and everything that He hates is the opposite
of that."
He said in al-Waabil (p. 543 of Majmoo'at al-Hadeeth): "Generosity is
one of the attributes of the Lord, for He gives and does not take, He
feeds and is not fed, He is the most generous of those who are
generous. The most beloved of His creation to Him are those who seek
to acquire the characteristics implied by His attributes. For He is
Generous and loves those among His slaves who are generous; He is
All-Knowing and loves those who have knowledge; He is All-Powerful and
loves those who are courageous; He is Beautiful and loves beauty."
I hope that what we have mentioned will be sufficient andwill serve
the intended purpose. I ask Allaah to help us all to understand His
religion and to fulfil our duty towards Him, for He is All-Hearing,
Ever Near.
Majmoo' Fataawa wa MaqaalaatMutanawwi'ah,
Can the one who is observing i’tikaaf give lessons and halaqahs?
Is it acceptable for the one who is observing i'tikaaf to teach
someone or give a lesson?.
Praise be to Allaah.
It is better for the one who is observing i'tikaaf to focus on worship
by himself such as dhikr, prayer, reading Qur'aan and so on. But if
there is aneed to teach someone orlearn, there is nothing wrong with
that, because it is also remembrance of Allaah (dhikr). End quote.
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him)
Risaalah Ahkaam al-Siyaam wa'l-I'tikaaf
someone or give a lesson?.
Praise be to Allaah.
It is better for the one who is observing i'tikaaf to focus on worship
by himself such as dhikr, prayer, reading Qur'aan and so on. But if
there is aneed to teach someone orlearn, there is nothing wrong with
that, because it is also remembrance of Allaah (dhikr). End quote.
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him)
Risaalah Ahkaam al-Siyaam wa'l-I'tikaaf
Taking help and asking for it from the state and from the church
I live in America and we take some free services, especially since we are regarded as having limited income. But some of these services, such as food for example, can be taken from the churches. Is that permissible?.
Praise be to Allaah.
There is nothing wrong with taking help from the state or from organizations based on donations, even if they are churches, so long as that does not lead to compromising on anyissue of religion or approving anything wrong or the children being influenced and so on. But refraining from that and doing without it is preferable, because the upper hand (the one that gives) is better than the lower (the one that takes), especially with regard to taking from the church which usually has ulteriormotives in what it gives to the Muslims. Al-Bukhaari (1428) narrated from Hakeem ibn Hizaam (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The upper hand(the one that gives) is better thanthe lower (the one that takes). Start with those for whom you are responsible. The best of charity is that which is given when you can afford it, and whoever refrains (from taking charity), Allah will help him; whoever tries to do without charity, Allah will make him independent of means. ”
Al-Bukhaari (1429) and Muslim (1033) narrated from Ibn ‘Umar (may Allah be pleased with him) that he said: I heard the Messenger of Allah (blessings andpeace of Allah be upon him) say, when he was on the minbar, speaking about charity and refraining from begging: “The upper hand is better than the lower hand, and the upper hand is the one that gives and the lower hand is the one that receives.”
Asking for charity from people is something blameworthy, even if one is asking from a Muslim, unless the one who asks is forced to do so, because the Prophet (blessings and peace of Allah be upon him) said: “Asking for help causes a man to lose face, except when a man asks someone in a position of authority or asks for something that he has no choice but to ask for.”
Classed as saheeh by al-Tirmidhi and by al-Albaani in Saheeh al-Tirmidhi.
It was also narrated by Abu Dawood (1639) as follows: “Begging (is like) wounds that a person scars his face with. So whoever wishes to save face may do so, and whoever wishes not to save face may do so, except if a person asks a person of authority, or is in a situation inwhich he finds no alternative.”
It says in Subul al-Salaam (1/548): Wounds means marks or traces. As for his asking from a person in authority, there is no blame in that, because he is only asking for what he is entitled to from the bayt al-maal, and it is not a favour on the part of the person in authority, because he is acting as a trustee, so it is like aperson asking the trustee to givehim something to which he is entitled that he has with him. Endquote.
Al-Bukhaari (1475) and Muslim (1040) narrated that ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “A man will keep on begging from people until he comes on the Day of Resurrection with not a bit of flesh on his face.”
And Muslim (1041) narrated that Abu Hurayrah (may Allah be pleased with him) said: “Whoever begs from the people in order to accumulate wealth, it is as if he is asking for a live coal,so let him ask for a little or a lot.”
What is meant by the words “Whoever begs from the people in order to accumulate wealth” is that he asks of people in order toaccumulate a lot of wealth when he is not in need of it.
In these hadeeths there is an eloquent rebuke, which is clearly aimed at putting people off begging, except one who is forced to do that and can find noother alternative.
Based on that, so long as you arenot in urgent need of help, you should refrain from asking for it, but if you are in need of it, there is nothing wrong with you asking for it and taking it.
We ask Allah to make you independent of means from His bounty.
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
Praise be to Allaah.
There is nothing wrong with taking help from the state or from organizations based on donations, even if they are churches, so long as that does not lead to compromising on anyissue of religion or approving anything wrong or the children being influenced and so on. But refraining from that and doing without it is preferable, because the upper hand (the one that gives) is better than the lower (the one that takes), especially with regard to taking from the church which usually has ulteriormotives in what it gives to the Muslims. Al-Bukhaari (1428) narrated from Hakeem ibn Hizaam (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The upper hand(the one that gives) is better thanthe lower (the one that takes). Start with those for whom you are responsible. The best of charity is that which is given when you can afford it, and whoever refrains (from taking charity), Allah will help him; whoever tries to do without charity, Allah will make him independent of means. ”
Al-Bukhaari (1429) and Muslim (1033) narrated from Ibn ‘Umar (may Allah be pleased with him) that he said: I heard the Messenger of Allah (blessings andpeace of Allah be upon him) say, when he was on the minbar, speaking about charity and refraining from begging: “The upper hand is better than the lower hand, and the upper hand is the one that gives and the lower hand is the one that receives.”
Asking for charity from people is something blameworthy, even if one is asking from a Muslim, unless the one who asks is forced to do so, because the Prophet (blessings and peace of Allah be upon him) said: “Asking for help causes a man to lose face, except when a man asks someone in a position of authority or asks for something that he has no choice but to ask for.”
Classed as saheeh by al-Tirmidhi and by al-Albaani in Saheeh al-Tirmidhi.
It was also narrated by Abu Dawood (1639) as follows: “Begging (is like) wounds that a person scars his face with. So whoever wishes to save face may do so, and whoever wishes not to save face may do so, except if a person asks a person of authority, or is in a situation inwhich he finds no alternative.”
It says in Subul al-Salaam (1/548): Wounds means marks or traces. As for his asking from a person in authority, there is no blame in that, because he is only asking for what he is entitled to from the bayt al-maal, and it is not a favour on the part of the person in authority, because he is acting as a trustee, so it is like aperson asking the trustee to givehim something to which he is entitled that he has with him. Endquote.
Al-Bukhaari (1475) and Muslim (1040) narrated that ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “A man will keep on begging from people until he comes on the Day of Resurrection with not a bit of flesh on his face.”
And Muslim (1041) narrated that Abu Hurayrah (may Allah be pleased with him) said: “Whoever begs from the people in order to accumulate wealth, it is as if he is asking for a live coal,so let him ask for a little or a lot.”
What is meant by the words “Whoever begs from the people in order to accumulate wealth” is that he asks of people in order toaccumulate a lot of wealth when he is not in need of it.
In these hadeeths there is an eloquent rebuke, which is clearly aimed at putting people off begging, except one who is forced to do that and can find noother alternative.
Based on that, so long as you arenot in urgent need of help, you should refrain from asking for it, but if you are in need of it, there is nothing wrong with you asking for it and taking it.
We ask Allah to make you independent of means from His bounty.
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
He became Muslim at the time of prayer; should he make up what came before it?
If a person becomes Muslim at the time of prayer, does he have to make
up what came before it?.
Praise be to Allaah.
He does not have to makeup what came before it, because Allaah says
(interpretation of the meaning):
"Say to those who have disbelieved, if they cease (from disbelief),
their past will be forgiven"
[al-Anfaal 8:38].
i.e., if they give up their kufr and become Muslim, then Allaah will
forgive them their previous sins, whether these were sins of
neglecting obligatory duties or doing haraam acts. But he must offer
theprayer at the time of which he became Muslim, if there remained
enough time to do one rak'ah or more, because the Prophet (peace and
blessings of Allaah be upon him) said: "Whoevercatches up with a
rak'ah of the prayer has caught up with the prayer."
As for the prayers that came before, he does not have to make them up,
such as if he became Muslim after 'Asr, he has to make up 'Asr, but he
does not have to make upZuhr, because the time forit had ended.
up what came before it?.
Praise be to Allaah.
He does not have to makeup what came before it, because Allaah says
(interpretation of the meaning):
"Say to those who have disbelieved, if they cease (from disbelief),
their past will be forgiven"
[al-Anfaal 8:38].
i.e., if they give up their kufr and become Muslim, then Allaah will
forgive them their previous sins, whether these were sins of
neglecting obligatory duties or doing haraam acts. But he must offer
theprayer at the time of which he became Muslim, if there remained
enough time to do one rak'ah or more, because the Prophet (peace and
blessings of Allaah be upon him) said: "Whoevercatches up with a
rak'ah of the prayer has caught up with the prayer."
As for the prayers that came before, he does not have to make them up,
such as if he became Muslim after 'Asr, he has to make up 'Asr, but he
does not have to make upZuhr, because the time forit had ended.
* Its salaath is Waajib. Extra 6.thakbeers. Detail below
two raka'ah (units) and generally offered in an open field or large
hall. [ 1 ] It may only be performed in congregation ( Jama'at ) and
has an additional extra six Takbirs (raising ofthe hands to the ears
while saying "Allahu Akbar" [God is Great]), three of them in the
beginning of the first raka'ah and three of them just before ruku' in
the second raka'ah in the Hanafi/
Id-ul-Fitr
Muslim holiday that marks the end of Ramadan , the Islamic holy month
of fasting ( sawm ). Eid is an Arabic word meaning"festivity", while
Fiṭr means "breaking the fast". The holiday celebrates the conclusion
of the 29 or 30 days of dawn-to-sunset fasting during the entire month
of Ramadan . The first day of Eid, therefore, falls on the first day
of the month Shawwal . This is a day where Muslims aroundthe world try
to show a common goal of unity.
Eid al-Fitr has a particular salat (Islamic prayer) consisting of two
raka'ah (units) and generally offered in an open field or large hall.
[ 1 ] It may only be performed in congregation ( Jama'at ) and has an
additional extra six Takbirs (raising ofthe hands to the ears while
saying "Allahu Akbar" [God is Great]), three of them in the beginning
of the first raka'ah and three of them just before ruku' in the second
raka'ah in the Hanafi school. [ 2 ] This Eid al-Fitr salat is,
depending on which juristic opinion isfollowed, Fard (obligatory),
Mustahabb (strongly recommended, just short of obligatory) or
mandoob(preferable).
Muslims believe that they are commanded by God, asmentioned in the
Qur'an , to continue their fast until the last day of Ramadan [ 3 ]
and pay the Zakat and fitra before doing the Eid prayer .
Unconditional Love -motivating story
having fought in Vietnam.He called his parents from San Francisco.
"Mom and Dad, I'm coming home, but I've a favor to ask. I have a
friend I'd like to bring home with me."
"Sure," they replied, "we'd loveto meet him."
"There's something you should know the son continued, "he was hurt
pretty badly in the fighting. He stepped on a land mind and lost an
arm and a leg. He has nowhere else to go,and I want him to come live
with us." Friends are a very rare jewel, indeed. They make you smile
and encourage you to succeed They lend an ear, they share a word of
praise, and they always want to open their hearts to us.
DETERMINATON
In 1883, a creative engineer named John Roebling was inspired by an
idea to build a spectacular bridge connecting New York with the Long
Island.However bridge building experts throughout the world thought
that this was an impossible feat and told Roebling to forget the idea.
It just could not be done. It was not practical. It had never beendone
before.
Roebling could not ignore the vision he had in his mind of thisbridge.
He thought about it all the time and he knew deep in his heart that it
could be done. He just had to share the dreamwith someone else. After
muchdiscussion and persuasion he managed to convince his son
Washington, an up and comingengineer, that the bridge in fact could be
built.
Working together for the first time, the father and son developed
concepts of how it could be accomplished and how the obstacles could
be overcome. With great excitement and inspiration, and the headiness
of a wild challenge before them, they hired their crew and began to
build their dream bridge.
The project started well, but when it was only a few monthsunderway a
tragic accident on the site took the life of John Roebling. Washington
was injured and left with a certain amount of brain damage, which
resulted in him not being able to walk or talk or even move.
"We told them so."
"Crazy men and their crazy dreams."
"It`s foolish to chase wild visions."
Everyone had a negative comment to make and felt thatthe project
should be scrapped since the Roeblings were the only ones who knew how
the bridge could be built. In spite of his handicap Washington was
never discouraged and still had a burning desire to complete the
bridge and his mind was still as sharp as ever.
He tried to inspire and pass on his enthusiasm to some of his friends,
but they were too daunted by the task. As he lay on his bed in his
hospital room,with the sunlight streaming through the windows, a
gentle breeze blew the flimsy white curtains apart and he was ableto
see the sky and the tops of the trees outside for just a moment.
It seemed that there was a message for him not to give up. Suddenly an
idea hit him. All he could do was move one finger and he decided to
make the best use of it. By moving this, he slowly developed a code of
communication with his wife.
He touched his wife's arm with that finger, indicating to her that he
wanted her to call the engineers again. Then he used the same method
of tapping her arm to tell the engineers what to do. It seemed foolish
but the project was under way again.
For 13 years Washington tapped out his instructions with his finger on
his wife's arm, until the bridge was finally completed. Today the
spectacular Brooklyn Bridge stands in all its glory as a tribute to
the triumph of one man's indomitable spirit and his determination not
to be defeated by circumstances. It is also a tribute to the engineers
and their team work, and to their faith in a man who was considered
mad by half the world. It stands too as a tangible monument to thelove
and devotion of his wife who for 13 long years patientlydecoded the
messages of her husband and told the engineers what to do.
Perhaps this is one of the best examples of a never-say-die attitude
that overcomes a terrible physical handicap and achieves an impossible
goal.
Often when we face obstacles in our day-to-day life, our hurdles seem
very small in comparison to what many others have to face. The
Brooklyn Bridge shows us that dreams that seem impossible can be
realised with determination and persistence,no matter what the odds
are.
Even the most distant dream can be realized with determination and persistence.
inspirational motivational stories- The Wooden Bowl
four-year old grandson. The old man's hands trembled, his eyesight was
blurred,and his step faltered. The family ate together nightly at the
dinner table. But the elderly grandfather's shaky hands and failing
sight made eating rather difficult. Peas rolled off his spoon onto the
floor. When he grasped the glass often milk spilled on the tablecloth.
The son and daughter-in-law became irritated with the mess. "We must
do something about grandfather," said theson. I've had enough of his
spilled milk, noisy eating, and food on the floor. So the husband and
wifeset a small table in the corner. There, grandfather ate alonewhile
the rest of the family enjoyed dinnerat the dinner table. Since
grandfather had broken a dish or two, his food was served in a wooden
bowl. Sometimes when the family glanced in grandfather's direction, he
had a tear in his eye as he ate alone. Still, the only words the
couple had for him were sharp admonitions when hedropped a fork or
spilled food. The four-year-old watched it all in silence.
One evening before supper, the father noticed his son playing with
wood scraps on the floor. He asked the child sweetly, "What are you
making?" Just as sweetly, the boy responded, "Oh, I am making a little
bowl for you and mama to eat your food from when I grow up."
Thefour-year-old smiled and went back to work. The words so struck the
parents that they were speechless. Then tears started to stream down
their cheeks. Though no word was spoken, both knew what must be done.
That evening the husband took grandfather's hand and gently led him
back to the family table.
For the remainder of his days he ate every meal with the family. And
for some reason, neither husband nor wife seemed to care any longer
when a fork was dropped, milk spilled, or the tablecloth soiled.
Children are remarkably perceptive. Their eyesever observe, their ears
ever listen, and their minds ever process the messagesthey absorb. If
they see us patiently provide a happy home atmosphere forfamily
members, theywill imitate that attitude for the rest of their lives.
The wise parent realizes that every day that building blocks are being
laid for the child's future.
Let us all be wise builders and role models. Take care of yourself,
... and those you love, ... today, andeveryday!
4a] Beware of rumours at times of crisis
4a]
1 – When the Sahaabah migrated from Makkah to Ethiopia, they were
safe, but then a rumour spread that the kuffaar of Quraysh in Makkah
had become Muslims, so some of the Sahaabah left Ethiopia and
travelled until they reached Makkah, where they found that the report
was not true, and they met with persecution at thehands of Quraysh.
All of that happened because of rumours.
2 – During the Battle of Uhud, when Mus'ab ibn 'Umayr was killed,
there was a rumour that itwas the Messenger of Allaah (peace and
blessings of Allaah be upon him) who had been killed, so the army of
Islam withdrew because of a rumour, and some of them fled to Madeenah
and some stopped fighting.
3 – There was the rumour of theslander incident (al-ifk), when the
pure and innocent 'Aa'ishah was accused of immoral conduct, which led
to the distress felt by the Messenger ofAllaah (peace and blessings of
Allaah be upon him) and the Muslims with him. All of that wasbecause
of rumours.
So what is the proper shar'i method of dealing with news?
There are ways of dealing with news which we will look at in brief:
1 – Deliberation
The Prophet (peace and blessings of Allaah be upon him)said:
"Deliberation is from Allaahand haste is from the
Shaytaan."Al-Silsilah al-Saheehah, 1795.
The one who deliberates may meet some of his needs whilst the one who
is hasty may slip.
2 – Verifying news
Allaah says (interpretation of themeaning):
"O you who believe! If a Faasiq (liar — evil person) comes to you with
any news, verify it, lest you should harm people in ignorance, and
afterwards you become regretful for what you have done"
[al-Hujuraat 49:6]
The reason why this verse was revealed:
The Prophet (peace and blessings of Allaah be upon him)sent al-Waleed
ibn 'Uqbah ibn Abi Mu'eet to Banu al-Mustaliq, tocollect the zakaah
from them. When news of that reached them they rejoiced, and they came
out to meet the Messengerof Allaah (peace and blessings ofAllaah be
upon him). When al-Waleed heard that they had come out to meet him, he
went back to the Messenger of Allaah (peace and blessings of Allaah be
upon him) and said, "O Messenger of Allaah, Banu al-Mustaliq have
withheld the zakaah."
The Messenger of Allaah (peace and blessings of Allaah be upon him)
became very angry at that, and whilst he was thinking of launching a
campaign against them, the delegation came to him and said, "O
Messenger of Allaah, we were told that your envoy returned after
coming only half way, and we were afraid that he came back because he
received a message from you saying that you were angry with us. We
seek refuge with Allaah from the anger of Allaah and the anger of His
Messenger."
Then Allaah excused them in His Book and revealed the words
(interpretation of the meaning):
"O you who believe! If a Faasiq (liar — evil person) comes to you with
any news, verify it, lest you should harm people in ignorance, and
afterwards you become regretful for what you have done"
[al-Hujuraat 49:6]
See: al-Silsilah al-Saheehah, 3085.
What is meant by verifying is making the effort to find out thetruth
of the matter, so as to establish whether this can be proven or not.
Verifying means making certain of the truth of the report and itscircumstances.
Al-Hasan al-Basri said: "The believer reserves judgement until the
matter is proven."
Finally: we advise everyone to verify matters and not to rush to pass
on news until they are sure that it is true, even if the news is good
news, because if itbecomes apparent that the one who passed it on is
mistaken, hewill lose credibility before the people… and anyone who
bears a grudge towards him will use itagainst him. May Allaah help us
all to do that which He loves andwhich pleases Him.
And Allaah knows best.
1 – When the Sahaabah migrated from Makkah to Ethiopia, they were
safe, but then a rumour spread that the kuffaar of Quraysh in Makkah
had become Muslims, so some of the Sahaabah left Ethiopia and
travelled until they reached Makkah, where they found that the report
was not true, and they met with persecution at thehands of Quraysh.
All of that happened because of rumours.
2 – During the Battle of Uhud, when Mus'ab ibn 'Umayr was killed,
there was a rumour that itwas the Messenger of Allaah (peace and
blessings of Allaah be upon him) who had been killed, so the army of
Islam withdrew because of a rumour, and some of them fled to Madeenah
and some stopped fighting.
3 – There was the rumour of theslander incident (al-ifk), when the
pure and innocent 'Aa'ishah was accused of immoral conduct, which led
to the distress felt by the Messenger ofAllaah (peace and blessings of
Allaah be upon him) and the Muslims with him. All of that wasbecause
of rumours.
So what is the proper shar'i method of dealing with news?
There are ways of dealing with news which we will look at in brief:
1 – Deliberation
The Prophet (peace and blessings of Allaah be upon him)said:
"Deliberation is from Allaahand haste is from the
Shaytaan."Al-Silsilah al-Saheehah, 1795.
The one who deliberates may meet some of his needs whilst the one who
is hasty may slip.
2 – Verifying news
Allaah says (interpretation of themeaning):
"O you who believe! If a Faasiq (liar — evil person) comes to you with
any news, verify it, lest you should harm people in ignorance, and
afterwards you become regretful for what you have done"
[al-Hujuraat 49:6]
The reason why this verse was revealed:
The Prophet (peace and blessings of Allaah be upon him)sent al-Waleed
ibn 'Uqbah ibn Abi Mu'eet to Banu al-Mustaliq, tocollect the zakaah
from them. When news of that reached them they rejoiced, and they came
out to meet the Messengerof Allaah (peace and blessings ofAllaah be
upon him). When al-Waleed heard that they had come out to meet him, he
went back to the Messenger of Allaah (peace and blessings of Allaah be
upon him) and said, "O Messenger of Allaah, Banu al-Mustaliq have
withheld the zakaah."
The Messenger of Allaah (peace and blessings of Allaah be upon him)
became very angry at that, and whilst he was thinking of launching a
campaign against them, the delegation came to him and said, "O
Messenger of Allaah, we were told that your envoy returned after
coming only half way, and we were afraid that he came back because he
received a message from you saying that you were angry with us. We
seek refuge with Allaah from the anger of Allaah and the anger of His
Messenger."
Then Allaah excused them in His Book and revealed the words
(interpretation of the meaning):
"O you who believe! If a Faasiq (liar — evil person) comes to you with
any news, verify it, lest you should harm people in ignorance, and
afterwards you become regretful for what you have done"
[al-Hujuraat 49:6]
See: al-Silsilah al-Saheehah, 3085.
What is meant by verifying is making the effort to find out thetruth
of the matter, so as to establish whether this can be proven or not.
Verifying means making certain of the truth of the report and itscircumstances.
Al-Hasan al-Basri said: "The believer reserves judgement until the
matter is proven."
Finally: we advise everyone to verify matters and not to rush to pass
on news until they are sure that it is true, even if the news is good
news, because if itbecomes apparent that the one who passed it on is
mistaken, hewill lose credibility before the people… and anyone who
bears a grudge towards him will use itagainst him. May Allaah help us
all to do that which He loves andwhich pleases Him.
And Allaah knows best.
4] Beware of rumours at times of crisis
4]
There are some writers, especially on the Internet, who spread news
without verifying it, which is confusing the Muslims and making them
despair, such as the claim that one of the Muslim cities has fallen,
or that one of their leaders has been killed, and other reports which
lead to despair and weakening of morale… All of that is without any
proof or certainty that the news is true… Some of them even write at
the end of their articles, "This is what I have heard but I am not
sure whetherthe report is true"!
What is your advice to these people?.
Praise be to Allaah.
Undoubtedly at times of tribulation there is a lot of propaganda and
excitement, hence the role of rumours.
It is well known that verifying news is required according to
sharee'ah, because Allaah says (interpretation of the meaning):
"O you who believe! If a Faasiq (liar — evil person) comes to you with
any news, verify it, lest you should harm people in ignorance, and
afterwards you become regretful for what you have done"
[al-Hujuraat 49:6]
The Lawgiver issued a stern warning against passing on all that one
hears. It was narrated that Hafs ibn 'Aasim said: The Messenger of
Allaah (peace and blessings of Allaah be upon him)said: "It is enough
lying for a man to speak of everything thathe hears." Narrated by
Muslim inal-Muqaddimah, 6; Saheeh al-Jaami, 4482.
It was narrated from Abu Hurayrah that the Prophet (peace and
blessings of Allaah be upon him) said: "It is enoughsin for a man to
speak of everything that he hears." Al-Silsilah al-Saheehah, 2025.
Al-Nawawi said: Usually a person hears truth and lies, so ifhe speaks
of everything that he hears, he is lying by telling of things that did
not happen, and lying by speaking of something other than the way it
happened;and he does not have to do that deliberately (in order to be
regarded as telling lies).
It was narrated that al-Mugheerah ibn Shu'bah said: The Prophet (peace
and blessings of Allaah be upon him)said: "Allaah has forbidden you to
disobey your mothers, to bury your daughters alive, to not pay the
rights of others and to beg from others. And He dislikes gossip for
you, asking too many questions, and wasting money." Narrated by
al-Bukhaari, 2231.
Al-Haafiz ibn Hajar said:
With regard to the words 'and He dislikes gossip [qeela wa qaala –
lit. it was said and he said] for you' al-Muhibb al-Tabari said, there
are three points of view as to the meaning of this hadeeth:
1 – That it indicates that it is makrooh (disliked) to speak too much,
because it leads to mistakes.
2 – That it refers to wanting to pass on what people say and looking
for that in order to tell others of it, so that one can say, "So and
so said such and such, and Such and such was said…" The prohibition on
this is either a rebuke for doing too much of it or it refers to a
particular type of talk, which the person spokenof dislikes to have
mentioned.
3 – That it refers to narrating differences of opinion concerning
religious matters, such as saying, "This one said such and such and
that one saidsuch and such." The reason whythis is disliked is that
speaking of such matters may lead to mistakes. This applies especially
to those who transmit such views without verifying them, merely
imitating those whom they hear without exercising any caution. I say:
this is supported by the saheeh hadeeth, "It is enough sin for a man
to speak of everything thathe hears." (narrated by Muslim).
It was narrated that Abu Qalaabah said: Abu Mas'ood saidto Abu
'Abd-Allaah, or Abu 'Abd-Allaah said to Abu Mas'ood: What did you hear
the Messenger of Allaah (peace and blessings of Allaah be upon him)say
about saying "they say…"?
He said: I heard the Messenger of Allaah (peace and blessings ofAllaah
be upon him) say: "How bad it is for a man to keep saying, 'They
say…'. " al-Silsilah al-Saheehah, 866.
Al-'Azeemabaadi said: This means, it is a bad way to reach one's
objective, by saying, 'they say…'. Saying 'they say…' is akin to
conjecture, i.e., the worst habit of a man is to use the phrase 'they
say' to serve his purposes, so he tells of something, merely repeating
what others have said without verifying it, and thus he transmits lies
… this was the view of al-Manaawi.
Hence our righteous forebears were keen to establish proof and were
wary of rumours.
'Umar (may Allaah be pleased with him) said: "Beware of fitnah, for a
word at the time of fitnah could be as devastating as the sword."
History shows us the danger of rumours when they spread among the
ummah. There followsome examples of that:
1 – When the Sahaabah migrated from Makkah to Ethiopia, they were
safe, but then a rumour spread that the kuffaar of Quraysh in Makkah
had become Muslims,
There are some writers, especially on the Internet, who spread news
without verifying it, which is confusing the Muslims and making them
despair, such as the claim that one of the Muslim cities has fallen,
or that one of their leaders has been killed, and other reports which
lead to despair and weakening of morale… All of that is without any
proof or certainty that the news is true… Some of them even write at
the end of their articles, "This is what I have heard but I am not
sure whetherthe report is true"!
What is your advice to these people?.
Praise be to Allaah.
Undoubtedly at times of tribulation there is a lot of propaganda and
excitement, hence the role of rumours.
It is well known that verifying news is required according to
sharee'ah, because Allaah says (interpretation of the meaning):
"O you who believe! If a Faasiq (liar — evil person) comes to you with
any news, verify it, lest you should harm people in ignorance, and
afterwards you become regretful for what you have done"
[al-Hujuraat 49:6]
The Lawgiver issued a stern warning against passing on all that one
hears. It was narrated that Hafs ibn 'Aasim said: The Messenger of
Allaah (peace and blessings of Allaah be upon him)said: "It is enough
lying for a man to speak of everything thathe hears." Narrated by
Muslim inal-Muqaddimah, 6; Saheeh al-Jaami, 4482.
It was narrated from Abu Hurayrah that the Prophet (peace and
blessings of Allaah be upon him) said: "It is enoughsin for a man to
speak of everything that he hears." Al-Silsilah al-Saheehah, 2025.
Al-Nawawi said: Usually a person hears truth and lies, so ifhe speaks
of everything that he hears, he is lying by telling of things that did
not happen, and lying by speaking of something other than the way it
happened;and he does not have to do that deliberately (in order to be
regarded as telling lies).
It was narrated that al-Mugheerah ibn Shu'bah said: The Prophet (peace
and blessings of Allaah be upon him)said: "Allaah has forbidden you to
disobey your mothers, to bury your daughters alive, to not pay the
rights of others and to beg from others. And He dislikes gossip for
you, asking too many questions, and wasting money." Narrated by
al-Bukhaari, 2231.
Al-Haafiz ibn Hajar said:
With regard to the words 'and He dislikes gossip [qeela wa qaala –
lit. it was said and he said] for you' al-Muhibb al-Tabari said, there
are three points of view as to the meaning of this hadeeth:
1 – That it indicates that it is makrooh (disliked) to speak too much,
because it leads to mistakes.
2 – That it refers to wanting to pass on what people say and looking
for that in order to tell others of it, so that one can say, "So and
so said such and such, and Such and such was said…" The prohibition on
this is either a rebuke for doing too much of it or it refers to a
particular type of talk, which the person spokenof dislikes to have
mentioned.
3 – That it refers to narrating differences of opinion concerning
religious matters, such as saying, "This one said such and such and
that one saidsuch and such." The reason whythis is disliked is that
speaking of such matters may lead to mistakes. This applies especially
to those who transmit such views without verifying them, merely
imitating those whom they hear without exercising any caution. I say:
this is supported by the saheeh hadeeth, "It is enough sin for a man
to speak of everything thathe hears." (narrated by Muslim).
It was narrated that Abu Qalaabah said: Abu Mas'ood saidto Abu
'Abd-Allaah, or Abu 'Abd-Allaah said to Abu Mas'ood: What did you hear
the Messenger of Allaah (peace and blessings of Allaah be upon him)say
about saying "they say…"?
He said: I heard the Messenger of Allaah (peace and blessings ofAllaah
be upon him) say: "How bad it is for a man to keep saying, 'They
say…'. " al-Silsilah al-Saheehah, 866.
Al-'Azeemabaadi said: This means, it is a bad way to reach one's
objective, by saying, 'they say…'. Saying 'they say…' is akin to
conjecture, i.e., the worst habit of a man is to use the phrase 'they
say' to serve his purposes, so he tells of something, merely repeating
what others have said without verifying it, and thus he transmits lies
… this was the view of al-Manaawi.
Hence our righteous forebears were keen to establish proof and were
wary of rumours.
'Umar (may Allaah be pleased with him) said: "Beware of fitnah, for a
word at the time of fitnah could be as devastating as the sword."
History shows us the danger of rumours when they spread among the
ummah. There followsome examples of that:
1 – When the Sahaabah migrated from Makkah to Ethiopia, they were
safe, but then a rumour spread that the kuffaar of Quraysh in Makkah
had become Muslims,
What are the situations in which a promise may be broken?
We know that breaking promises is one of the attributesof the hypocrites, but if a Muslim is unable to keep his promise for some reason that is beyond his control, is he regarded as doing something haraam and as having one of the attributes of the hypocrites, or is he excused?.
Praise be to Allaah.
Undoubtedly keeping promises and keeping one’s word are attributes of the believers, and breaking promises is one of the attributes of the hypocrites, as was narrated from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are four (characteristics), whoever has them is a hypocrite, and whoever has one of the four has a characteristic of hypocrisyunless he gives it up: when he speaks, he lies; when he makes a promise he breaks it; what he makes a pledge he betrays it; and when he disputes he resorts to foul language.” Narrated by al-Bukhaari, 2327; Muslim, 58.
The believer who makes promises to people and breaks his promise may have an excuse or he may not. If he has an excuse then there is no sin on him, but if he does not have an excuse then he is a sinner.
There is no text – as far as we know – that makes any exception regarding the prohibition of breaking promises, but it may be that promises are broken in situations where the believer is excused. For example:
A – Forgetting
Allaah has forgiven us for forgetfulness whereby obligatory actions are omitted or haraam actions are committed. Allaah says (interpretation of the meaning):
“Our Lord! Punish us not if we forget or fall into error”
[al-Baqarah 2:286]
And Allaah has said: “Yes.” – Narrated by Muslim, 125, from the hadeeth of Abu Hurayrah. According to another version, He said: “I will do that.” Narratedby Muslim, 126, from the hadeeth of Ibn ‘Abbaas.
Whoever makes a promise to someone then forgets the promise or forgets to do it at the time stated, there is no sin on him.
B – Being forced to break one’s promise.
Being forced is one of the impediments that make it permissible for a Muslim to break his promise, such as one who is detained or is prevented from fulfilling his promise, or who is threatened with a painfulpunishment.
It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for their mistakes, what they forget and what theyare forced to do.”
Narrated by Ibn Maajah, 2045, and this hadeeth has many corroborating reports; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 1836.
C – A promise to do something haraam or not to do something obligatory.
Whoever promises someone that he will do something haraam for him, or that he will not do something that is obligatory, it is not permissible for him to fulfil that promise.
This may be supported by the hadeeth of ‘Aa’ishah – which is also known as the hadeeth of Bareerah – which is narrated in al-Saheehayn. ‘Aa’ishah (may Allaah be pleased with her) had promised Bareerah’s former masters [?} that the wala’ of Bareerah [the right to inherit from her when she died – whichis the right of the one who sets a slave free – Translator] would belong to them even though ‘Aa’ishah (may Allaah be pleased with her) was the one who was going to set Bareerah free. But she did not keep this promise because they had gone against the sharee’ah and they knew that the right of wala’ belonged to the one who set the slave free, so how could ‘Aa’ishah set her free and then the wala’ of Bareerah belong to them?
Al-Shaafa’i said:
When news of that reached them, the one who had stipulated a condition that was contrary to the ruling of Allaah and His Messenger was a sinner,and there are hudood punishments and discipline for the sinner. One of the ways in which the sinners are disciplined is that their conditions are rendered null andvoid so as to deter them and others from doing likewise. This is one of the best forms of discipline.
Ikhtilaaf al-Hadeeth, p. 165.
D – If something unforeseen happens to the one who made the promise, such as sickness, the death of a relative or breakdown of his means of transportation, etc.
There are many excuses, which all come under the heading of the verse (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
And Allaah 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
Praise be to Allaah.
Undoubtedly keeping promises and keeping one’s word are attributes of the believers, and breaking promises is one of the attributes of the hypocrites, as was narrated from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are four (characteristics), whoever has them is a hypocrite, and whoever has one of the four has a characteristic of hypocrisyunless he gives it up: when he speaks, he lies; when he makes a promise he breaks it; what he makes a pledge he betrays it; and when he disputes he resorts to foul language.” Narrated by al-Bukhaari, 2327; Muslim, 58.
The believer who makes promises to people and breaks his promise may have an excuse or he may not. If he has an excuse then there is no sin on him, but if he does not have an excuse then he is a sinner.
There is no text – as far as we know – that makes any exception regarding the prohibition of breaking promises, but it may be that promises are broken in situations where the believer is excused. For example:
A – Forgetting
Allaah has forgiven us for forgetfulness whereby obligatory actions are omitted or haraam actions are committed. Allaah says (interpretation of the meaning):
“Our Lord! Punish us not if we forget or fall into error”
[al-Baqarah 2:286]
And Allaah has said: “Yes.” – Narrated by Muslim, 125, from the hadeeth of Abu Hurayrah. According to another version, He said: “I will do that.” Narratedby Muslim, 126, from the hadeeth of Ibn ‘Abbaas.
Whoever makes a promise to someone then forgets the promise or forgets to do it at the time stated, there is no sin on him.
B – Being forced to break one’s promise.
Being forced is one of the impediments that make it permissible for a Muslim to break his promise, such as one who is detained or is prevented from fulfilling his promise, or who is threatened with a painfulpunishment.
It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for their mistakes, what they forget and what theyare forced to do.”
Narrated by Ibn Maajah, 2045, and this hadeeth has many corroborating reports; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 1836.
C – A promise to do something haraam or not to do something obligatory.
Whoever promises someone that he will do something haraam for him, or that he will not do something that is obligatory, it is not permissible for him to fulfil that promise.
This may be supported by the hadeeth of ‘Aa’ishah – which is also known as the hadeeth of Bareerah – which is narrated in al-Saheehayn. ‘Aa’ishah (may Allaah be pleased with her) had promised Bareerah’s former masters [?} that the wala’ of Bareerah [the right to inherit from her when she died – whichis the right of the one who sets a slave free – Translator] would belong to them even though ‘Aa’ishah (may Allaah be pleased with her) was the one who was going to set Bareerah free. But she did not keep this promise because they had gone against the sharee’ah and they knew that the right of wala’ belonged to the one who set the slave free, so how could ‘Aa’ishah set her free and then the wala’ of Bareerah belong to them?
Al-Shaafa’i said:
When news of that reached them, the one who had stipulated a condition that was contrary to the ruling of Allaah and His Messenger was a sinner,and there are hudood punishments and discipline for the sinner. One of the ways in which the sinners are disciplined is that their conditions are rendered null andvoid so as to deter them and others from doing likewise. This is one of the best forms of discipline.
Ikhtilaaf al-Hadeeth, p. 165.
D – If something unforeseen happens to the one who made the promise, such as sickness, the death of a relative or breakdown of his means of transportation, etc.
There are many excuses, which all come under the heading of the verse (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
And Allaah 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
Spreading people’s personal messages and conversations
What is the ruling on one who spreads the personal affairs of others, whether that is memos, letters or conversations that onehas had with them, etc., and he spreads them among people or among a specific group without the person’s permission?
Praise be to Allaah.
If the person entrusted it to him on the basis that it was a secret, then it is not permissible for himto spread it, because the Prophet (peace and blessings of Allaah be upon him) said: “A conversation in a gathering is a trust.” Similarly, if spreading it will result in harm to his Muslim brother, that is not permitted because the Prophet (peace and blessings of Allaah be upon him)said: “There should be neither harming nor reciprocating harm.” Similarly, if spreading it will result in scandal for a sinning Muslim brother whose sin has been concealed by Allaah, it is not permissible to spread it. But if spreading it will serve a shar’i interest and benefit the person or people in general, and the person did not state the condition that it had to be kept a secret, then it is o.k. to spread it in that case, indeed one may be rewarded for that./ - - - :-> 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
Praise be to Allaah.
If the person entrusted it to him on the basis that it was a secret, then it is not permissible for himto spread it, because the Prophet (peace and blessings of Allaah be upon him) said: “A conversation in a gathering is a trust.” Similarly, if spreading it will result in harm to his Muslim brother, that is not permitted because the Prophet (peace and blessings of Allaah be upon him)said: “There should be neither harming nor reciprocating harm.” Similarly, if spreading it will result in scandal for a sinning Muslim brother whose sin has been concealed by Allaah, it is not permissible to spread it. But if spreading it will serve a shar’i interest and benefit the person or people in general, and the person did not state the condition that it had to be kept a secret, then it is o.k. to spread it in that case, indeed one may be rewarded for that./ - - - :-> 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
3b] Should the Muslim pay attention to people’s tastes andcustoms and let his garment hang below his ankles? Is thereany isbaal involved in wearing pants?
3b]
They can pay attention to the customs of theircountry and if they lengthen their garment to just above the ankles so as to prevent people from mocking them and so as not to create a barrier between themselves and the people, there is the hope that they will be rewarded more than those who shorten their garments more.
Letting the pants come lower than the ankle is a haraam action and no attention should be paid to people’s tastes and customs. The accountable Muslim has no right to go against this ruling for the sake of people. As for the degree of shortening, if he pays attention to the customs of his country and how people will look at him,that will be better for him.
And Allaah 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
They can pay attention to the customs of theircountry and if they lengthen their garment to just above the ankles so as to prevent people from mocking them and so as not to create a barrier between themselves and the people, there is the hope that they will be rewarded more than those who shorten their garments more.
Letting the pants come lower than the ankle is a haraam action and no attention should be paid to people’s tastes and customs. The accountable Muslim has no right to go against this ruling for the sake of people. As for the degree of shortening, if he pays attention to the customs of his country and how people will look at him,that will be better for him.
And Allaah 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
3a] Should the Muslim pay attention to people’s tastes andcustoms and let his garment hang below his ankles? Is thereany isbaal involved in wearing pants?
3a]
“Were it not that your people have only recently left Jaahiliyyah behind, I would have demolished the Ka’bah andgiven it two doors.” In this case he left what was better for the sake of harmony and softening hearts.
Majmoo’ al-Fataawa (26/91)
Thirdly:
With regard to letting garments come below the ankles (isbaal) in general, and with regard to pants in particular, several points should be noted:
1 – Letting garments touch the ankles is a major sin. The prohibition on isbaal is not only due to arrogance; rather it is haraam in and of itself, and it is itself a kind of arrogance. If arrogance of the heart is added to that, then the sin is greater.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Ibn al-‘Arabi (may Allaah have mercy on him) said: It is not permissible for a man to let his garment go past his ankle and say “I am not letting it drag out of pride,” because the prohibition refers to it by name. It is not permissible if a thing is prohibited by name to say “I will not comply with it because the reason does not apply to me.” This is an unacceptable claim, rather his letting his garment drag is indicative of hisarrogance. End quote.
To sum up: Isbaal implies letting the garment drag, and dragging the garment implies showing off, even if the wearer did not intend to show off. This is supported by the report narrated by Ahmad ibn Munay’ via another isnaad from Ibn ‘Umar in a hadeeth which he attributed to the Prophet (peace and blessings of Allaah be upon him): “Beware of letting your izaar (lower garment) drag, for letting the garment drag is showing off.”
Fath al-Baari (10/264).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)said:
“Beware of letting your izaar (lower garment) drag, for lettingthe garment drag is showing off.” So all isbaal is regarded as showing off, because in most cases it is nothing else. Whoeverdoes not let his lower garment drag in order to show off, his action is a means that leads to that, and means come under thesame rulings as the ends.
Majmoo’ Fataawa al-Shaykh Ibn Baaz (6/383).
See also the answer to question no. 762 which explains the evidence for isbaal being haraam.
2 – It is not permissible for anyone to divide the religion into essential and trivial matters and those who divide it in this manner regard letting the garment hang below the ankles and shaving the beard as trivial matters. This is wrong, and the cause of it is ignorance of the rulings of Islam. These two actions are major sins. Look at how those who hold this view take the matter of committing major sins lightly because of this view.
See the response to them in the answer to question no. 12808 .
3 – Isbaal is not just the issue of the thawb, rather it also applies to the izaar (waist wrapper or lower garment), pants, shalwar and abayahs, and any other garment that the Muslim may wear.
4 – We should point out that that which is worn to mid-calf isthe izaar. The thawb and pants are not worn in this manner, rather they are worn above the ankle and it is not permissible for them to touch the ankle.
We have discussed these two issues (4 and 5) in the answer toquestion no. 10534 .
5 –It is not permissible to wear pants if they are tight and showthe shape of the ‘awrah.
See question no. 69789
And finally:
6 – Letting the pants come below the ankle is a major sin. Based on that, no attention should be paid to people’s taste and opinion about shortening them in accordance with the Sunnah of the Prophet (peace and blessings of Allaah be upon him), as we stated at the beginning of this answer. In factwe are surprised by the one who regards this shortening as spoiling the appearance of the Muslims but he does not regard the shortening of women’s clothes to mid-thigh in the same way, and he does not regard therepulsively tight pants worn by some young men in the same way, or the low-slung pants thatsome young people wear, or thehaircuts of young people which resemble animals such as lions, roosters, ducks and mice.
The brother who adheres to shortening his garments should not go to extremes in that. The ruling is that letting the garmentcome below the ankles is haraam, and there is no room for paying attention to people’s views on this matter. As for going to extremes in shorteningthem, there is room for manoeuvre. The brothers who adhere to this ruling should not expose themselves to mockery or focus this issue with people at the expense of other issues, and they should not create barriers between themselves and the people by going to extremes on such issues where sharee’ah has given room for manoeuvre./ - - - :-> 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
“Were it not that your people have only recently left Jaahiliyyah behind, I would have demolished the Ka’bah andgiven it two doors.” In this case he left what was better for the sake of harmony and softening hearts.
Majmoo’ al-Fataawa (26/91)
Thirdly:
With regard to letting garments come below the ankles (isbaal) in general, and with regard to pants in particular, several points should be noted:
1 – Letting garments touch the ankles is a major sin. The prohibition on isbaal is not only due to arrogance; rather it is haraam in and of itself, and it is itself a kind of arrogance. If arrogance of the heart is added to that, then the sin is greater.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Ibn al-‘Arabi (may Allaah have mercy on him) said: It is not permissible for a man to let his garment go past his ankle and say “I am not letting it drag out of pride,” because the prohibition refers to it by name. It is not permissible if a thing is prohibited by name to say “I will not comply with it because the reason does not apply to me.” This is an unacceptable claim, rather his letting his garment drag is indicative of hisarrogance. End quote.
To sum up: Isbaal implies letting the garment drag, and dragging the garment implies showing off, even if the wearer did not intend to show off. This is supported by the report narrated by Ahmad ibn Munay’ via another isnaad from Ibn ‘Umar in a hadeeth which he attributed to the Prophet (peace and blessings of Allaah be upon him): “Beware of letting your izaar (lower garment) drag, for letting the garment drag is showing off.”
Fath al-Baari (10/264).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)said:
“Beware of letting your izaar (lower garment) drag, for lettingthe garment drag is showing off.” So all isbaal is regarded as showing off, because in most cases it is nothing else. Whoeverdoes not let his lower garment drag in order to show off, his action is a means that leads to that, and means come under thesame rulings as the ends.
Majmoo’ Fataawa al-Shaykh Ibn Baaz (6/383).
See also the answer to question no. 762 which explains the evidence for isbaal being haraam.
2 – It is not permissible for anyone to divide the religion into essential and trivial matters and those who divide it in this manner regard letting the garment hang below the ankles and shaving the beard as trivial matters. This is wrong, and the cause of it is ignorance of the rulings of Islam. These two actions are major sins. Look at how those who hold this view take the matter of committing major sins lightly because of this view.
See the response to them in the answer to question no. 12808 .
3 – Isbaal is not just the issue of the thawb, rather it also applies to the izaar (waist wrapper or lower garment), pants, shalwar and abayahs, and any other garment that the Muslim may wear.
4 – We should point out that that which is worn to mid-calf isthe izaar. The thawb and pants are not worn in this manner, rather they are worn above the ankle and it is not permissible for them to touch the ankle.
We have discussed these two issues (4 and 5) in the answer toquestion no. 10534 .
5 –It is not permissible to wear pants if they are tight and showthe shape of the ‘awrah.
See question no. 69789
And finally:
6 – Letting the pants come below the ankle is a major sin. Based on that, no attention should be paid to people’s taste and opinion about shortening them in accordance with the Sunnah of the Prophet (peace and blessings of Allaah be upon him), as we stated at the beginning of this answer. In factwe are surprised by the one who regards this shortening as spoiling the appearance of the Muslims but he does not regard the shortening of women’s clothes to mid-thigh in the same way, and he does not regard therepulsively tight pants worn by some young men in the same way, or the low-slung pants thatsome young people wear, or thehaircuts of young people which resemble animals such as lions, roosters, ducks and mice.
The brother who adheres to shortening his garments should not go to extremes in that. The ruling is that letting the garmentcome below the ankles is haraam, and there is no room for paying attention to people’s views on this matter. As for going to extremes in shorteningthem, there is room for manoeuvre. The brothers who adhere to this ruling should not expose themselves to mockery or focus this issue with people at the expense of other issues, and they should not create barriers between themselves and the people by going to extremes on such issues where sharee’ah has given room for manoeuvre./ - - - :-> 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
3] Should the Muslim pay attention to people’s tastes andcustoms and let his garment hang below his ankles? Is thereany isbaal involved in wearing pants?
3]
What is the ruling on wearing pants that come below the anklein modern society without showing off? Because if he raises them above the ankle it will spoil his appearance and attract the attention of others. I hope you do not think that my question is just for the sake of argument or that I am being scornful about this matter; it is aserious enquiry because this issue is bothering me a great deal, especially in the workplace.
Praise be to Allaah.
Firstly:
It should be noted that the rulings of sharee’ah have not come to humiliate the Muslim or make him a laughing stock among people; rather they havebrought that which is good for all people in their religious and worldly affairs. If you think about the state of the world youwill find this to be true. Actions that go against Islam have become widespread everywhere on earth. Look – forexample –at the effect that mixing between women and men has on nations; look at the effects of permitting alcohol; look at the effects of wanton display and unveiling; look at the effects of false freedoms on those nations. They are the nations that are most affected by anxiety and depression, theyhave the highest suicide rates, they are the nations where wife-beating and murder of wives is most common, and there are many other examples. What we say is based on their own statistics. But this is not theplace to discuss that in detail. Rather it is just a hint of what we want to convey to you and other readers to whom the shaytaan may insinuate that it isnot good to implement some of the established principles of Islam. We do not think – in sha Allaah – that you are one of them, but this does not mean that we should not draw attention to the matter.
Secondly:
It should be noted that the Muslim should not pay attention to people and their customs when it has to do with a duty that Allaah has enjoined on him or a prohibition that Allaah has forbidden him to do.
Yes, the Muslim may pay attention to people and their customs with regard to things that are mustahabb, permissible or makrooh, but when it comes to things that are obligatory or forbidden, it is not permissible for him at all to ignore them for the sake of people.
Some people mistakenly quote as evidence the hadeeth of ‘Aa’ishah which says that the Prophet (peace and blessings of Allaah be upon him) refrained from demolishing the Ka’bah and rebuilding it on the foundations of Ibraaheem (peace be upon him), and they take that as evidence that one may refrain from doing obligatory duties, but this is obviously mistaken. If that had been obligatory for him (peace and blessings of Allaah be upon him), he would not have refrained from it for the sake of softening people’s hearts. Rather it was permissible. There follows the hadeeth in full, and the scholars’ comments on it.
It was narrated from ‘Aa’ishah (may Allaah be pleased with her)that the Prophet (peace and blessings of Allaah be upon him)said to her: “O ‘Aa’ishah, were it not that your people have only recently left Jaahiliyyah behind, I would have ordered that the House be demolished and I would have incorporated into it what was left out of it, and I would have placed (the door) at ground level and given it two doors, a door on the east and a door on the west, and thus I would have rebuilt it on the foundations of Ibraaheem.”
Narrated by al-Bukhaari (1509) and Muslim (1333).
According to another version: “Iam afraid of putting them off.”
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)said:
It is well known that the Ka’bah is the best waqf on the face of the earth. If changing or alteringit had been obligatory, he wouldnot failed to do it. Thus it is known that that was permissibleand that it would have been better, were it not for what he mentioned about Quraysh beingnew in Islam. This has to do with altering its structure. From this it is known that it is permissible in general.
Majmoo’ al-Fataawa (31/244).
And he (may Allaah have mercy on him) said:
He left that which was better in his view so as to avoid putting people off. Similarly, if a person thinks that it is better to say the Basmalah out loud but he is leading in prayer people who donot like it, or vice versa, and he does what is in accordance withtheir view, then he has done theright thing.
Majmoo’ al-Fataawa (22/268, 269).
And he said:
He (the Prophet (peace and blessings of Allaah be upon him)) moved from the better option to another option because this would achieve harmony and soften people’s hearts, as he said to ‘Aa’ishah: “Were it not that your people have only recently left Jaahiliyyah behind/ - - - :-> 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
What is the ruling on wearing pants that come below the anklein modern society without showing off? Because if he raises them above the ankle it will spoil his appearance and attract the attention of others. I hope you do not think that my question is just for the sake of argument or that I am being scornful about this matter; it is aserious enquiry because this issue is bothering me a great deal, especially in the workplace.
Praise be to Allaah.
Firstly:
It should be noted that the rulings of sharee’ah have not come to humiliate the Muslim or make him a laughing stock among people; rather they havebrought that which is good for all people in their religious and worldly affairs. If you think about the state of the world youwill find this to be true. Actions that go against Islam have become widespread everywhere on earth. Look – forexample –at the effect that mixing between women and men has on nations; look at the effects of permitting alcohol; look at the effects of wanton display and unveiling; look at the effects of false freedoms on those nations. They are the nations that are most affected by anxiety and depression, theyhave the highest suicide rates, they are the nations where wife-beating and murder of wives is most common, and there are many other examples. What we say is based on their own statistics. But this is not theplace to discuss that in detail. Rather it is just a hint of what we want to convey to you and other readers to whom the shaytaan may insinuate that it isnot good to implement some of the established principles of Islam. We do not think – in sha Allaah – that you are one of them, but this does not mean that we should not draw attention to the matter.
Secondly:
It should be noted that the Muslim should not pay attention to people and their customs when it has to do with a duty that Allaah has enjoined on him or a prohibition that Allaah has forbidden him to do.
Yes, the Muslim may pay attention to people and their customs with regard to things that are mustahabb, permissible or makrooh, but when it comes to things that are obligatory or forbidden, it is not permissible for him at all to ignore them for the sake of people.
Some people mistakenly quote as evidence the hadeeth of ‘Aa’ishah which says that the Prophet (peace and blessings of Allaah be upon him) refrained from demolishing the Ka’bah and rebuilding it on the foundations of Ibraaheem (peace be upon him), and they take that as evidence that one may refrain from doing obligatory duties, but this is obviously mistaken. If that had been obligatory for him (peace and blessings of Allaah be upon him), he would not have refrained from it for the sake of softening people’s hearts. Rather it was permissible. There follows the hadeeth in full, and the scholars’ comments on it.
It was narrated from ‘Aa’ishah (may Allaah be pleased with her)that the Prophet (peace and blessings of Allaah be upon him)said to her: “O ‘Aa’ishah, were it not that your people have only recently left Jaahiliyyah behind, I would have ordered that the House be demolished and I would have incorporated into it what was left out of it, and I would have placed (the door) at ground level and given it two doors, a door on the east and a door on the west, and thus I would have rebuilt it on the foundations of Ibraaheem.”
Narrated by al-Bukhaari (1509) and Muslim (1333).
According to another version: “Iam afraid of putting them off.”
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)said:
It is well known that the Ka’bah is the best waqf on the face of the earth. If changing or alteringit had been obligatory, he wouldnot failed to do it. Thus it is known that that was permissibleand that it would have been better, were it not for what he mentioned about Quraysh beingnew in Islam. This has to do with altering its structure. From this it is known that it is permissible in general.
Majmoo’ al-Fataawa (31/244).
And he (may Allaah have mercy on him) said:
He left that which was better in his view so as to avoid putting people off. Similarly, if a person thinks that it is better to say the Basmalah out loud but he is leading in prayer people who donot like it, or vice versa, and he does what is in accordance withtheir view, then he has done theright thing.
Majmoo’ al-Fataawa (22/268, 269).
And he said:
He (the Prophet (peace and blessings of Allaah be upon him)) moved from the better option to another option because this would achieve harmony and soften people’s hearts, as he said to ‘Aa’ishah: “Were it not that your people have only recently left Jaahiliyyah behind/ - - - :-> 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
2a] He prays and fasts and prays qiyaam, but he mistreats his wife and neighbours
2a]
Ibn al-Qayyim (may Allaah have mercy on him) included a chapter in
Madaarij al-Saalikeen (2/307) which he entitled The religion is all
morals;whoever has better morals than you is more committed to the
religion than you.
But it is sufficient for us to ponder how good morals are among the
basic aims behind the prescription of the pillars of Islam. This is
indicative of the sublime status of this aim, and the importance of
adhering to it,and making it a priority for every Muslim who believes
in the Oneness of Allaah (Tawheed).
What you have to do is to remind that person who is mistreating his
wife and neighbours to fear Allaah, and tell him that Allaah does not
approve of these actions of his, rather He is angered by his annoying
his neighbour, wife and relatives. Where are the effects of qiyaam and
prayer onhis heart, attitude and actions?
But they should be kind towardshim when advising him, because his
keenness for worship is a sign of goodness, in sha Allaah. Imam Ahmad
narrated in al-Musnad that Abu Hurayrah (may Allaah be pleasedwith
him) said: A man came to the Prophet (peace and blessings of Allaah be
upon him)and said: So and so prays at night, but in the morning he
steals. He said: He will what you mention concerning him will make him
give up.
Al-Bayhaqi said in Majma' al-Zawaa'id (2/261): The men of its isnaad
are thiqaat (trustworthy). Shu'ayb al-Arna'oot and 'Aadil Murshid said
in Tahqeeq al-Musnad (15/483): its isnaad is saheeh and its men are
thiqaat, the menof the two Shaykhs (al-Bukhaari and Muslim).
And Allaah 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
Ibn al-Qayyim (may Allaah have mercy on him) included a chapter in
Madaarij al-Saalikeen (2/307) which he entitled The religion is all
morals;whoever has better morals than you is more committed to the
religion than you.
But it is sufficient for us to ponder how good morals are among the
basic aims behind the prescription of the pillars of Islam. This is
indicative of the sublime status of this aim, and the importance of
adhering to it,and making it a priority for every Muslim who believes
in the Oneness of Allaah (Tawheed).
What you have to do is to remind that person who is mistreating his
wife and neighbours to fear Allaah, and tell him that Allaah does not
approve of these actions of his, rather He is angered by his annoying
his neighbour, wife and relatives. Where are the effects of qiyaam and
prayer onhis heart, attitude and actions?
But they should be kind towardshim when advising him, because his
keenness for worship is a sign of goodness, in sha Allaah. Imam Ahmad
narrated in al-Musnad that Abu Hurayrah (may Allaah be pleasedwith
him) said: A man came to the Prophet (peace and blessings of Allaah be
upon him)and said: So and so prays at night, but in the morning he
steals. He said: He will what you mention concerning him will make him
give up.
Al-Bayhaqi said in Majma' al-Zawaa'id (2/261): The men of its isnaad
are thiqaat (trustworthy). Shu'ayb al-Arna'oot and 'Aadil Murshid said
in Tahqeeq al-Musnad (15/483): its isnaad is saheeh and its men are
thiqaat, the menof the two Shaykhs (al-Bukhaari and Muslim).
And Allaah 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
2] He prays and fasts and prays qiyaam, but he mistreats his wife and neighbours
/ - - - :-> 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
/
2]
A person (man) prays in the mosque, prays qiyam al layl, fasts on Monday, Thursday and the 13, 14,15 of each month. Buthe has no achlaaq with: his wife(there is every day quarrel at home), neighbors, relatives of the wife, friend of his wife, other people. What can you say about such person?.
Praise be to Allaah.
Good morals are one of the greatest purposes which the Prophet (peace and blessings of Allaah be upon him) was sent to promote among people. Allaah sent him to establish the religionof truth and a life of fairness and justice among people, after Allaah looked at the people of this earth and disapproved of them and hated what they werefollowing of shirk, ignorance and bad morals, except for the remnants of the People of the Book.
The Prophet (peace and blessings of Allaah be upon him)expressed this great aim, which was one of the aims of his mission, when he said “I have only been sent …” to give the impression that all beliefs and rulings of Islam are only aimed at achieving that purpose, which is to establish good morals and justice and kindness.
He (peace and blessings of Allaah be upon him) said: “I have only been sent to completegood morals.”
Narrated by Ahmad in al-Musnad(2/318) and classed as hasan byal-Albaani in al-Silsilah al-Saheehah (no. 45).
Undoubtedly one of the greatestproblems that some Muslims are suffering from today is the split between worship and morals, whereby the physical practice of acts of worship – in some people – has become like customs or rituals, in which the outward motions are done without any attention to their effect on the heart and soul, even though the four pillars of Islam – which are the most important acts of worship – are aimed at disciplining the soul and improving morals.
For example, concerning prayer Allaah says (interpretation of themeaning):
“Recite (O Muhammad صلى الله عليه وسلم) what has been revealed to you of the Book (the Qur’aan), and performAs‑Salaah (Iqamat‑as‑Salaah). Verily, As‑Salaah (the prayer) prevents from Al‑Fahshaa’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed) and the remembering (praising) of (you by) Allaah (in front of the angels) is greater indeed [than your remembering (praising) of Allaah in prayers]. And Allaah knows what you do”
[al-‘Ankaboot 29:45]
It was narrated that Abu Hurayrah (may Allaah be pleasedwith him) said: A man said: O Messenger of Allaah, “So and so (a woman) – and he spoke of how much she prayed and fasted and gave charity – but she annoys her neighbours withher (sharp) tongue.” He said: “She will be in Hell.”
He said: “O Messenger of Allaah, So and so (another woman) – and he spoke of how little she fasted and gave charity and prayed – but she gives cheese in charity and she does not annoy her neighbours with her (sharp) tongue.” He said: “She will be in Paradise.”
Narrated by Ahmad in al-Musnad(2/440) and classed as saheeh by al-Albaani in al-Targheeb wa’l-Tarheeb (3/321) and by Shaykh al-Albaani in al-Silsilah al-Saheehah (no. 190).
The same applies to the duty of fasting; the Prophet (peace and blessings of Allaah be upon him)stated that a good attitude is thereward of an accepted fast, and that if a person does not find this benefit, then his fast will notbenefit him at all before Allaah.
It was narrated from Abu Hurayrah (may Allaah be pleasedwith him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting upon it, Allaah has no need of his giving up his food and drink.” Narratedby al-Bukhaari (1903). Zakaah is also prescribed to purify the soul, and cleanse it of the stain of sin and spiritual maladies. Allaah says (interpretation of themeaning):
“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it”
[al-Tawbah 9:103].
The same applies to the fifth pillar of Islam, namely Hajj. Allaah says (interpretation of themeaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intendsto perform Hajj therein (by assuming Ihraam), then he should not have sexual relations(with his wife), nor commit sin, nor dispute unjustly during the Hajj”
[al-Baqarah 2:197].
If we were to discuss the great importance of good morals in Islam. Quoting from the Qur'aan and Sunnah, it would take far too long. Ibn al-Qayyim (may Allaah have mercy on him) included a chapter in Madaarij al-Saalikeen (2/307)
/
2]
A person (man) prays in the mosque, prays qiyam al layl, fasts on Monday, Thursday and the 13, 14,15 of each month. Buthe has no achlaaq with: his wife(there is every day quarrel at home), neighbors, relatives of the wife, friend of his wife, other people. What can you say about such person?.
Praise be to Allaah.
Good morals are one of the greatest purposes which the Prophet (peace and blessings of Allaah be upon him) was sent to promote among people. Allaah sent him to establish the religionof truth and a life of fairness and justice among people, after Allaah looked at the people of this earth and disapproved of them and hated what they werefollowing of shirk, ignorance and bad morals, except for the remnants of the People of the Book.
The Prophet (peace and blessings of Allaah be upon him)expressed this great aim, which was one of the aims of his mission, when he said “I have only been sent …” to give the impression that all beliefs and rulings of Islam are only aimed at achieving that purpose, which is to establish good morals and justice and kindness.
He (peace and blessings of Allaah be upon him) said: “I have only been sent to completegood morals.”
Narrated by Ahmad in al-Musnad(2/318) and classed as hasan byal-Albaani in al-Silsilah al-Saheehah (no. 45).
Undoubtedly one of the greatestproblems that some Muslims are suffering from today is the split between worship and morals, whereby the physical practice of acts of worship – in some people – has become like customs or rituals, in which the outward motions are done without any attention to their effect on the heart and soul, even though the four pillars of Islam – which are the most important acts of worship – are aimed at disciplining the soul and improving morals.
For example, concerning prayer Allaah says (interpretation of themeaning):
“Recite (O Muhammad صلى الله عليه وسلم) what has been revealed to you of the Book (the Qur’aan), and performAs‑Salaah (Iqamat‑as‑Salaah). Verily, As‑Salaah (the prayer) prevents from Al‑Fahshaa’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed) and the remembering (praising) of (you by) Allaah (in front of the angels) is greater indeed [than your remembering (praising) of Allaah in prayers]. And Allaah knows what you do”
[al-‘Ankaboot 29:45]
It was narrated that Abu Hurayrah (may Allaah be pleasedwith him) said: A man said: O Messenger of Allaah, “So and so (a woman) – and he spoke of how much she prayed and fasted and gave charity – but she annoys her neighbours withher (sharp) tongue.” He said: “She will be in Hell.”
He said: “O Messenger of Allaah, So and so (another woman) – and he spoke of how little she fasted and gave charity and prayed – but she gives cheese in charity and she does not annoy her neighbours with her (sharp) tongue.” He said: “She will be in Paradise.”
Narrated by Ahmad in al-Musnad(2/440) and classed as saheeh by al-Albaani in al-Targheeb wa’l-Tarheeb (3/321) and by Shaykh al-Albaani in al-Silsilah al-Saheehah (no. 190).
The same applies to the duty of fasting; the Prophet (peace and blessings of Allaah be upon him)stated that a good attitude is thereward of an accepted fast, and that if a person does not find this benefit, then his fast will notbenefit him at all before Allaah.
It was narrated from Abu Hurayrah (may Allaah be pleasedwith him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting upon it, Allaah has no need of his giving up his food and drink.” Narratedby al-Bukhaari (1903). Zakaah is also prescribed to purify the soul, and cleanse it of the stain of sin and spiritual maladies. Allaah says (interpretation of themeaning):
“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it”
[al-Tawbah 9:103].
The same applies to the fifth pillar of Islam, namely Hajj. Allaah says (interpretation of themeaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intendsto perform Hajj therein (by assuming Ihraam), then he should not have sexual relations(with his wife), nor commit sin, nor dispute unjustly during the Hajj”
[al-Baqarah 2:197].
If we were to discuss the great importance of good morals in Islam. Quoting from the Qur'aan and Sunnah, it would take far too long. Ibn al-Qayyim (may Allaah have mercy on him) included a chapter in Madaarij al-Saalikeen (2/307)
Zakat al-fitr
in the Islamic holy month of Ramadan . The word Fitr means the same as
Iftar , breaking a fast and it comes from the same root word as Futoor
which means breakfast .
~
The amount of Zakat is thesame for everyone regardless of their
different income brackets. The minimum amount is one sa` (four double
handfuls ) of food, grain or dried fruit for each member of the
family. Thiscalculation is based on Ibn 'Umar's report that the
Prophet made Zakat al-Fitr compulsory and payable by a sa` of dried
dates or a sa` of barley.
A companion of Mohammed, Abu Sa`eed al-Khudree said, "In the Prophet's
time, we used togive it (Zakatal-Fitr) as a sa` of food, dried dates ,
barley , raisins or dried cheese". [Bukhari - Arabic/English vol. 2,
p. 340, no. 582] . According to the majority of Sunni scholars One
Sa'a is approximately between 2.6 kg to 3 kg [ citation needed ] .
The distribution of Zakat al-Fitr is the same as that of Zakah , and
is included within its broader sense. Those who may receive Zakat
al-Fitr are the eight categories of recipients mentioned in Surat
Al-Tawbah , [9: 60]. They include:
1. the poor
2. the needy,
3. collectors of Zakah,
4. reconciliation of hearts,
5. freeing captives / slaves(fee al-Riqab),
6. debtors
7. in the Way of Allah / Islamic causes ( fee sabeel illah )
8. the traveler.
Zakat al-Fitr must go to the above-mentioned categories. The Zakat
al-mal cannot be used for any other such things either./
Eid-Ul-Fitr Traditions
of Eid-Ul-Fitr. The sighting of the crescent moon (hilal) on the 29th
day of Ramadan marks the beginning of Eid-ul-fitr and the end of
Ramadan month. Eid-ul-fitr means to break the fast,
for all the Muslims who had fasted Eid-ul-fitr is theoccasion of
triumph, happiness, joy and to celebrate.
Eid-Ul-Fitr Day
Early morning on the Eid day all the Muslims take bath and have their
breakfast of dates and sweets. All of them wear new clothes on this
occasion and visit mosque (masjid) to worship Allah. Special Eid Ul
Fitr prayer ceremony is carried out in open areas and sky. All
theMuslims recite Takbir given below before the Prayers:
Allahu akbr, allahu akbr la illaha ila Allah wa allahu akbr, allahu
akbr wa lillah hilhamd
Which means
God is Greatest, God is Greatest There is no deity but [the one] God
God is Greatest, God is Greatest And to him goes all praise
This reciting of the Takbir starts from the time when the crescent
moon is sighted and till the prayersare said. Muslims are supposed to
pay Zakat al Fitr that is the alms for theRamadan month. This is given
at the nearby mosque to start the Eid prayer and utilize it in the
best possible manner. Zakat al Fitr can be in formof money, eatables
like dates,wheat,barley,raisins etc.
Eid prayer is followed by the Khutba and finally the Dua asking for
forgiveness after which it is customaryto embrace the persons sitting
on your either side and all your near and dear one抯. Eid prayers are
very important apart from the five daily prayers and all the Muslims
are required to attend the special prayers in mosque.
Eid is the time for celebrations and all the Muslims celebrate this
occasion in their own ways. Females decorate and clean their houses,
notonly decorating the houses they themselves dress beautifully and
applyhenna (mehndi) on hands just like men wear new white clothes.
Females cook delicious food on Eid day, as there is a get together in
their houses. Children enjoy the most asthey get gifts and love from
all the relatives, as it is the day to exchange gifts. Muslims greet
each other by wishing Eid Mubarak, which means Happy Eid.
Eid-Ul-Fitr Recipes
numberof followers. All those whoare followers of Islam are Muslims
and the most important festivals of Muslims are:
*. Ramadan
*. Eid-Ul-Fitr
*. Eid-Ul-Adha Eid-Ul-Fitr is the time to break the fast and have
delicious food. Eid-ul-fitr isthe time to celebrate and enjoy. Muslims
visit to mosque for special prayersand all the friends and relatives
have a small get together where all of them have Eid meal together to
built a feeling of unity among each otherand spread the happiness and
love all around. They greet each other by sayingEid Mubarak!
Eid-Ul-Fitr Food Items: The occasion of Eid-ul-fitr is incomplete
without the famous and known Eid-Ul-Fitr dishes, which Muslims cook on
the Eid day. Females cook all the Eid dishes in bulk as many friends
and relatives visit home on the Eid day to greet. All the females
decide the preparations and the menu for the Eid beforehand. Some of
the most famous and commonEid dishes made at all the Muslim houses
are:
*.
*. Murgh mussallam
*. Mrouziya
*. Nawabi biryani
*. Beef fajita salad
*. Beef stew
*. Tasty beef roast
*. Tabuli
*. Biryani
*. Mutton korma
*. Haleem
*. Lemon pepper steak
*.
Eid-Ul-Fitr Recipes:
Recipes of some of the famous Eid food items are given below:
Mrouziya
Ingredients 2 pounds of lamb chunks
2 cups of water
2 teaspoons Ras El Hanout
1/4cup of honey
1/4cup of olive oil
1/2 cup of whole blanchedalmonds, toasted
1/4 cup of raisins
How To Cook: Bring the oven temperature up to 345 degrees. Coat the
lamb with Ras El Hanout spice. Place spiced lamb in a 5-quart pot
covered witha lid. To the pot, add the water, honey and olive oil Bake
for about 2 hours until the meat softens. Remove the meat from the pot
and keep warm. Remove extra oil. To the pot, add the raisins. Boil
until the raisins are fully cooked. Return the lamp to the stew. Boil
for about 2 minutes. Decorate with the toasted almonds. Serve with
warm bread, orwith cooked Saffron rice, Raisins and Almonds.
Biryani
Ingredients 500 grams Basmati Rice
1kg Mutton (cut into small pieces)
2 tsp. Garam Masala.
6 Red chilies
7 Cashewnuts
Onions. (Chopped)
5 Lavang (Cloves)
2 Dalchini (Cinnamon Sticks)
2 pieces of Elaichi (Cardamom)
3 Green chilies (add more according to your taste)
6 Kothmir (chopped Fresh coriander)
1 small bunch Pudina chopped
Ginger Garlic paste
3 tsp. Saffron. (Dissolved in� cup milk)
beaten curd one cup
Juice of 2 Limes, 4 boiled eggs, Ghee /Oil 5 tbsp.
Salt.
How To Cook: Grind the chilies and Cashewnuts. Mix the mutton pieces
with the ginger-garlic paste and beaten curd andKeep aside. Heat four
tablespoons ghee or oil and fry the chili paste. To this add the
mutton, � of the fried onion, 1tsp garam masala and salt to taste. As
the ghee separates from the mixture, add one and a half cups warm
water and pressure cook till softens. Take a wide vessel, fry the
whole spices in 1 tbsp. ghee/oil. Add the rice and fry a little, add
green chilies and salt to taste and enough water for the rice to cook.
When the riceis cooked, spread it on a plate and remove the spices
(sabut masala). Make a Pudina mixture of the chopped Kothmir, Pudina,
garam masala andfried onion and keep aside.Take another wide vessel
(thick bottom) and line it with ghee, spread a layer of rice in it and
cover it with half the mutton. Spread half of the Pudina mixture and
juice of a lime. Put a layer of rice followed by a mutton layer and
finish with a final layer of rice. Spread the rice with saffron milk
and some ghee. Cover tightly and cook for twenty minutes over slow
fire. Start serving hot.
Among the famous Eid deserts the two known dishes are given below:
*. Seviyan
*. Sheer Korma
Recipes of The Famous Eid Deserts:
Recipe for some of the famous Eid Deserts is given below:
Seviyan
Ingredients
2 Cups of milk
2 tbsp. Of Rice
3 tbsp. Of Sugar
1/4th Cup of blanched almonds (sliced) <
1 tsp. Of Green cardamom (crushed)
1/2 tsp of Kewra essence
Silver or gold foil paper (varak)
How To Cook:
Soak rice in water for few hours, after removing water, grind rice
into a smooth paste. In a non-stick saucepan bring milk. Over a
moderate lowheat add rice, sugar and cardamom and stir constantly till
milk turns thick. Now add almonds and put in serving bowl and chill.
Garnish with silver or gold foil paper (varak) and serve.
Eid-Ul-Fitr Prayer Ceremony
after the Ramadan, Muslims celebrate Eid-ul-fitr. All thepreparations
are done before hand for the occasion. Eid-ul-fitr prayer is the
integral part of Eid, which is worth mentioning.
Muslims wear new clothes early in the morning on this day. According
to the practices followed by the prophet Muhammad of conducting Eid
Prayers in open grounds therefore Eid prayers are carried in open sky.
All the Muslims visit Mosque (masjid) in the morning on this day and
recite the Takbir 揳llahu Akbar, allahu Akbar� meaning Allah is great
justbefore the prayer ceremony.
Once the Eid Ul fitr moon issighted the preparations for Eid Ul fitr
Celebrations begins.Soon after the Eid Prayer khutba or Islamic cermon
is delivered. The person reciting the Khutbais the lead of the prayer
and is called the khateeb.anyone can recite the Khutba provided that
he is male along with physical and mental purity.
Attending Khutba is not obligatory as attending the Eid prayer is
obligatoryfor all the male Muslims. Prophet also commanded all the
women to attend the prayers too. A Muslim can leave the Khutba
whenever he wishes to but not the prayer.
After khutba follows the Eid Dua. Large masses of Muslims assemble in
the mosque for the Eid Prayer ceremonies. The rush can be noticed
outside the mosque on the Eid day. Some people carry bags tokeep their
footwear抯 safe and one must carry musallas or sheets to sit on the Eid
prayer ground to pray.
After Eid-Ul-Fitr Prayer
Eid-Ul-Fitr is the festival to spread happiness and loveamong all the
relatives and near and dear one抯. After the prayer on this day there
is a get togetherat all the Muslims houses where all their near and
dear one抯 accompany them in the Eid meals. Muslims wish each other Eid
Mubarak that means Happy Eid. All the children receive gifts as a
token of love from all their relativesas Eid is the day to exchange
gifts among each other. The entire is day is marked with the triumph
and happiness spread all around and adding to the occasion of
Eid-Ul-Fitr.
Eid-Ul-Fitr Moon Spotting
calendar the year is 11 to 12 days shorter than the solar year. So one
cannot say if the days and dates of Eid-Ul-Fitr for the year 2008
would be similar to that of the year 2007.
Eid-Ul-Fitr Beginning
The beginning of the Ramadan , ninth month of Islamic calendar is also
decided by the sighting of the Crescent moon (hilal) This Sighting of
the hilal marks the beginning of the Ramadan. If hilal is seen at
night then the next day is the first day of Ramadan and fasting.
On the similar lines when the hilal is visible again at the end of the
month, it is the time to celebrate Eid-Ul-Fitr (break the fast). When
the hilal is sighted the beginning of the new month Shawwal, the
tenthmonth of Islamic calendar and the time to celebrate Eid-ul-fitr.
Eid-Ul-Fitr Moon SightingTips
Visibility of the crescent moon can be affected by a number of factors
and so itis recommended that number of observers should be involved to
sight a correct Crescent moon specially in cases where naked eyes are
used to detect the Eid moon. Factors affecting the sighting of the
crescent moon:
Distance of the moon fromthe Earth.
Local or geographical conditions (the height of the observer above sea level).
Character of the surrounding surface and the height of the horizon
relative to the observer.
Variations in the clarity of the atmosphere and wind direction..
Quality of eyesight of the observer.
Modified Ways Of Eid-Ul-Fitr Moon Sighting
Concept of international lunar date line (ILDL) has been developed by
Professor Ilyas in Malayia. ILDL forms a curved line on a world map,
which separates areas (west of line) where there are greater chances
of sightingmoon in the beginning of the lunar month along with the
areas where the crescent moon is likely to be seen (east of line). The
position of ILDL changes from month to month.
On the similar lines Dr.Monzur Ahmed has developed a computer program
called Mooncalc, which makes use of ILDL and creates world map to show
where the crescent is likely to be seen for the first time. The
position, age, phase, orientation, appearance and visibility of the
moon for any date, time and location on earthcan be find out making
theuse of ILDL.
Eid-Ul-Fitr History
end of the Ramadan marks the beginning of the Eid-Ul-Fitr. Eid occurs
on the first day of the Shawwal, the tenth month of Islamic calendar.
According to the history of Islam and traditions
on the last day of Ramadan after sunset, people start sighting the
crescent moon. As soon as the moon (hilal) is spotted the celebrations
for the Eid-ul-fitr begins for all theMuslims.
Importance Of Eid-ul-Fitr
Ramadan is said to be the holy month of Muslims, it is believed that
holy book Quran was revealed to prophet Muhammad during this month. It
is believed that during this month the gates of hell are closed and
the gates ofheaven are open.
It is also believed that Ramadan is Allah抯 own month. Another event
which took place during the month of Ramadan was the battle of Badr,
thebattle between the inhabitants of Mecca and Medina. It抯 the month
to thank Allah for that he hasgiven to human being. So thereby saying
no to food, drink, smoking and sexual activities during daylight all
the Muslims devote themselves to pray to Allah. Once the crescent moon
is sighted it抯 the time to break the fast and get over with the
Ramadan month and celebrate Eid-Ul-Fitr.
Eid-Ul-Fitr
Once the crescent moon is sighted, the Ramadan month comes to an end
and its now the time for celebrations for the Muslims. Eid-Ul-Fitr
means to break the fast. Eid is thetime to spread happiness, love, and
triumph thereby creating enthusiasm among all the family members. On
the Eid day all the Muslims wear new clothes and go for special Eid
Prayer ceremonies in their near by mosque to thank Allah by reciting
various prayers and Eid-Ul-Fitr Dua抯. After the prayersthere is a get
together at Muslims house for an Eid meal and to celebrate the
occasion together. Muslim children have a joyful Eid Celebration as
they get clothes, gifts, perks, and sweets from all their relatives.
Children also make special Eid greetings for their Friends and
decorate their houses in their special ways to enhance the beauty of
the Eid Festival. Muslims greet each other by wishing Eid Mubarak to
each other, which means Happy Eid!!
How is Eid al-Fitr Celebrated?
During the month of Ramadan , Muslims observe a strict fast and
participate in pious activities such as charitable giving and
peace-making. It is a time of intense spiritual renewal for those who
observe it. At the end of Ramadan, Muslims throughoutthe world observe
a joyous three-day celebration called Eid al-Fitr (the Festival of
Fast-Breaking).
Answer: Eid al-Fitr falls on the first day of Shawwal , the month
which follows Ramadan in the Islamic calendar. It is a time to give in
charity to those in need, and celebrate with family and friends the
completion of a month of blessings and joy.
Before the day of Eid, during the last few days of Ramadan, each
Muslim family gives a determined amount as a donation to the poor.
This donation is of actual food -- rice, barley, dates, rice, etc. --
to ensure that the needy can have aholiday meal and participate in the
celebration. This donation is known as sadaqah al-fitr (charityof
fast-breaking).
On the day of Eid, Muslims gatherearly in the morning in outdoor
locations or mosques to perform the Eid prayer. This consists of a
sermon followed by a short congregational prayer.
After the Eid prayer, Muslims usually scatter to visit various family
and friends, give gifts (especially to children), and makephone calls
to distant relatives to give well-wishes for the holiday. These
activities traditionally continue for three days.
2a] About the hadeeth, “There is no i‘tikaaf except in the three mosques”
2a]
-2-
Differences in reports from Hudhayfah (may Allah be pleased with him). It was narrated fromhim via other chains of narrators that he said: There is no i‘tikaaf except in a mosque in which prayers are offered in congregation. And he did not limit it to the three mosques at all.
Ibn Hazm (may Allah havemercy on him) said in al-Muhalla (5/195), after mentioning this differenceof opinion:
We say: It is uncertain whether this is from Hudhayfah or someone else, and something uncertain cannot be definitely attributed to the Messenger of Allah (blessings and peace of Allah be upon him). If he (peace be upon him) had said, “There is no i‘tikaaf except in the three mosques”, Allah would have preserved it and there would have been nouncertainty concerning it. So we are certain that he (peace be upon him) never said it. End quote.
-3-
The senior Sahaabah did something other than that. ‘Ali ibn Abi Taalib (may Allah be pleased with him), ‘Aa’ishah and Ibn ‘Abbaas all issued fatwas stating that i‘tikaafmay be observed in any mosque in which prayers in congregation are held, and there is no proof that any of the Sahaabah differed from them concerning that. Rather this action (i.e., observing i‘tikaaf in the mosque) was well-known among them in all regions, with no objection to it, apart from what was narrated from Hudhayfah (may Allah be pleased with him). And Allah knows best. This was stated by Shaykh Sulaymaan al-‘Alwaan.
To sum up, it is not correct to attribute this hadeeth to the Prophet (blessings and peace of Allah be upon him). It is the individual opinion of Hudhayfah in which he differed from the rest of the Sahaabah (may Allah be pleased with them), as he also differed from the apparent meaning of the Holy Qur’aan which states that i‘tikaaf may be observed in any mosque, as Allah says (interpretation of the meaning): “while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187]. It is not appropriate to go against the apparent meaning of the Qur’aan and the actions of the majority of the Sahaabah on the basis of one mawqoof report concerning which there is some uncertainty, as it was not narrated by the authors of Saheehs or Sunans, and none of the earlier fuqaha’ issued any fatwa on that basis. Although some of the later scholars were of this view, their ijtihaad concerning this matter was incorrect.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) said in al-Sharh al-Mumti‘ (6/504):
It is Sunnah to observe i‘tikaaf in any mosque in the world, not only in the three mosques, as it was narrated from Hudhayfah ibn al-Yamaan (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf except in the three mosques.” This is a da‘eef (weak) hadeeth.
The fact that it is da‘eef is indicated by the fact that Ibn Mas‘ood (may Allah bepleased with him) doubted it and said: Perhaps they got it right and you got it wrong, or they remembered and you forgot. Thus he regarded this ruling and this report as unsound.
As for the ruling, it is to befound in the words: They got it right and you got it wrong. As for his doubting the report, it is reflected in his words: They remembered and you forgot. Human beingsare prone to forgetfulness.
If this hadeeth is saheeh, then what it means is thatthere is no perfect i‘tikaaf,i.e., in other mosques apart from the three, just as prayers offered elsewhere are lower in status than prayers offered in the three mosques.
The fact that it is general in meaning and includes all mosques is indicated by the words of Allah (interpretation of the meaning): “while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187].
Moreover, how can this ruling in the Book of Allahbe for the ummah that stretches from east to west, then we say that it is not valid except in the three mosques? It is far-fetched to suggest that the ruling is mentioned in general terms to the Muslim ummah then to say that this act of worship is not valid except in three mosques. End quote.
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
-2-
Differences in reports from Hudhayfah (may Allah be pleased with him). It was narrated fromhim via other chains of narrators that he said: There is no i‘tikaaf except in a mosque in which prayers are offered in congregation. And he did not limit it to the three mosques at all.
Ibn Hazm (may Allah havemercy on him) said in al-Muhalla (5/195), after mentioning this differenceof opinion:
We say: It is uncertain whether this is from Hudhayfah or someone else, and something uncertain cannot be definitely attributed to the Messenger of Allah (blessings and peace of Allah be upon him). If he (peace be upon him) had said, “There is no i‘tikaaf except in the three mosques”, Allah would have preserved it and there would have been nouncertainty concerning it. So we are certain that he (peace be upon him) never said it. End quote.
-3-
The senior Sahaabah did something other than that. ‘Ali ibn Abi Taalib (may Allah be pleased with him), ‘Aa’ishah and Ibn ‘Abbaas all issued fatwas stating that i‘tikaafmay be observed in any mosque in which prayers in congregation are held, and there is no proof that any of the Sahaabah differed from them concerning that. Rather this action (i.e., observing i‘tikaaf in the mosque) was well-known among them in all regions, with no objection to it, apart from what was narrated from Hudhayfah (may Allah be pleased with him). And Allah knows best. This was stated by Shaykh Sulaymaan al-‘Alwaan.
To sum up, it is not correct to attribute this hadeeth to the Prophet (blessings and peace of Allah be upon him). It is the individual opinion of Hudhayfah in which he differed from the rest of the Sahaabah (may Allah be pleased with them), as he also differed from the apparent meaning of the Holy Qur’aan which states that i‘tikaaf may be observed in any mosque, as Allah says (interpretation of the meaning): “while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187]. It is not appropriate to go against the apparent meaning of the Qur’aan and the actions of the majority of the Sahaabah on the basis of one mawqoof report concerning which there is some uncertainty, as it was not narrated by the authors of Saheehs or Sunans, and none of the earlier fuqaha’ issued any fatwa on that basis. Although some of the later scholars were of this view, their ijtihaad concerning this matter was incorrect.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) said in al-Sharh al-Mumti‘ (6/504):
It is Sunnah to observe i‘tikaaf in any mosque in the world, not only in the three mosques, as it was narrated from Hudhayfah ibn al-Yamaan (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf except in the three mosques.” This is a da‘eef (weak) hadeeth.
The fact that it is da‘eef is indicated by the fact that Ibn Mas‘ood (may Allah bepleased with him) doubted it and said: Perhaps they got it right and you got it wrong, or they remembered and you forgot. Thus he regarded this ruling and this report as unsound.
As for the ruling, it is to befound in the words: They got it right and you got it wrong. As for his doubting the report, it is reflected in his words: They remembered and you forgot. Human beingsare prone to forgetfulness.
If this hadeeth is saheeh, then what it means is thatthere is no perfect i‘tikaaf,i.e., in other mosques apart from the three, just as prayers offered elsewhere are lower in status than prayers offered in the three mosques.
The fact that it is general in meaning and includes all mosques is indicated by the words of Allah (interpretation of the meaning): “while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187].
Moreover, how can this ruling in the Book of Allahbe for the ummah that stretches from east to west, then we say that it is not valid except in the three mosques? It is far-fetched to suggest that the ruling is mentioned in general terms to the Muslim ummah then to say that this act of worship is not valid except in three mosques. End quote.
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
2] About the hadeeth, “There is no i‘tikaaf except in the three mosques”
2]
Imam al-Albaani said in hisessay Qiyaam Ramadan, in the section on i‘tikaaf: “Then I came across a clearsaheeh hadeeth which singles out these mosques:‘There is no i‘tikaaf except in the three mosques.”’ And he pointed out that it is a hadeeth of Hudhayfah narrated by al-Tahhaawi, al-Bayhaqi and al-Isma‘eeli, and hence in al-Silsilah al-Saheehah. What is the ruling on this hadeeth? What could we learn from it concerning i‘tikaaf? i.e., do we understand that it is prohibited to observe i‘tikaaf anywhere but in the three mosques or do we learn from this hadeeth that perfect i‘tikaaf cannot be done except in the three mosques? In either case, what is the proof?.
Praise be to Allaah.
Firstly:
The Qur’aan and Sunnah, and scholarly consensus, indicate that it is mustahabb to observe i‘tikaaf in the mosques.
Allah, may He be exalted, says (interpretation of the meaning):
“and We commanded Ibrâhim (Abraham) and Ismâ'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikâf), or bowing or prostrating themselves (there, in prayer)”
[al-Baqarah 2:125].
“And do not have sexual relations with them (your wives) while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187].
More than one of the scholars narrated that there was consensus on that. See: al-Ijmaa‘ by Ibn al-Mundhir, 47; al-Mughni, 3/122
Although the scholars differed concerning the description of the mosque in which it is prescribed to observe i‘tikaaf, there is hardly any difference of opinion among the fuqaha’ that it is permissible to observe i‘tikaaf in the mosque in which Jumu‘ah prayer and prayers in congregation are offered. There was no report of any difference of opinion concerning that except from some of the Taabi‘een.
We have discussed this issue previously on our website in the answers to questions no. 49006 and 48985 .
Secondly:
With regard to the hadeeth mentioned in the question, “There is no i‘tikaaf except in the three mosques,” it is a hadeeth from the great Sahaabi Hudhayfah ibn al-Yaman which was narrated from him via Sufyaan ibn ‘Uyaynah from Jaami‘ ibn Abi Raashid from Abu Waa’il: Hudhayfah said to ‘Abdullah, meaning ibn Mas‘ood (may Allah be pleased with him): Are youobserving i‘tikaaf betweenyour house and the house of Abu Moosa when you know that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf except in al-Masjid al-Haraam or in the three mosques”? ‘Abdullah said: Perhaps you have forgotten and they remembered, or you madea mistake and they got it right.
But the companions of Sufyaan ibn ‘Uyaynah differed concerning it.
Some of them narrated it as being the words of the Prophet (blessings and peace of Allah be upon him). They were:
Muhammad ibn al-Faraj, recorded by al-Ismaa‘eeli in Mu‘jam Shuyookhihi, 2/112; Mahmoud ibn Adam al-Marwazi, recorded by al-Bayhaqi in al-Sunan, 4/316; Hishaam ibn ‘Ammaar, recorded by al-Tahhaawi in Bayaan Mushkil al-Athaar, 7/40; Sa‘eed ibn Mansoor, as recorded in al-Tahqeeq fi Ahaadeeth al-Khilaaf by Ibn al-Jawzi, 2/127.
Some of them narrated it as being the words of Hudhayfah, as if the isnaadends with him (and not with the Prophet (blessings and peace of Allah be upon him)). They were:
‘Abd al-Razzaaq in al-Musannaf, 4/348; Sa‘eedibn ‘Abd al-Rahmaan and Muhammad ibn Abi ‘Umar, reported by al-Faakihi in Akhbaar Makkah, 2/149
The more correct view – and Allah knows best – is the mawqoof report whichgoes back to Hudhayfah, i.e., he said these words onthe basis of his own opinion and ijtihaad, and he did not hear it from theProphet (blessings and peace of Allah be upon him). That is for the following reasons:
-1-
This text is narrated as the words of Hudhayfah (may Allah be pleased with him)by another chain of narrators. It was narrated by Ibn Abi Shaybah in al-Musannaf (2/337) and also by ‘Abd al-Razzaaq (4/347) via Sufyaan al-Thawri from Waasil al-Ahdab from Ibraahem al-Nakha‘i who said: Hudhayfah came to ‘Abdullah and said: Is it notamazing that your people are observing i‘tikaaf between your house and the house of al-Ash‘ari? – Meaning in the mosque. ‘Abdullah said: Perhaps they got it right and you got it wrong! Hudhayfah said: Do you not know that there is no i‘tikaaf except in three mosques: al-Masjid al-Haraam [in Makkah], al-Masjid al-Aqsa [in Jerusalem] and Masjid Rasool-Allah (blessings andpeace of Allah be upon him) [in Madinah]? There isno difference between observing i‘tikaaf in it or inthis market of yours..
The report of Ibraaheem al-Nakha‘i from ‘Abd-Allah ibn Mas‘ood is acceptable to the scholars. See: Jaami‘ al-Tahseel, 141; Sharh al-‘Ilal, {1/294}
-2- :->/ - - - :-> 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
Imam al-Albaani said in hisessay Qiyaam Ramadan, in the section on i‘tikaaf: “Then I came across a clearsaheeh hadeeth which singles out these mosques:‘There is no i‘tikaaf except in the three mosques.”’ And he pointed out that it is a hadeeth of Hudhayfah narrated by al-Tahhaawi, al-Bayhaqi and al-Isma‘eeli, and hence in al-Silsilah al-Saheehah. What is the ruling on this hadeeth? What could we learn from it concerning i‘tikaaf? i.e., do we understand that it is prohibited to observe i‘tikaaf anywhere but in the three mosques or do we learn from this hadeeth that perfect i‘tikaaf cannot be done except in the three mosques? In either case, what is the proof?.
Praise be to Allaah.
Firstly:
The Qur’aan and Sunnah, and scholarly consensus, indicate that it is mustahabb to observe i‘tikaaf in the mosques.
Allah, may He be exalted, says (interpretation of the meaning):
“and We commanded Ibrâhim (Abraham) and Ismâ'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikâf), or bowing or prostrating themselves (there, in prayer)”
[al-Baqarah 2:125].
“And do not have sexual relations with them (your wives) while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187].
More than one of the scholars narrated that there was consensus on that. See: al-Ijmaa‘ by Ibn al-Mundhir, 47; al-Mughni, 3/122
Although the scholars differed concerning the description of the mosque in which it is prescribed to observe i‘tikaaf, there is hardly any difference of opinion among the fuqaha’ that it is permissible to observe i‘tikaaf in the mosque in which Jumu‘ah prayer and prayers in congregation are offered. There was no report of any difference of opinion concerning that except from some of the Taabi‘een.
We have discussed this issue previously on our website in the answers to questions no. 49006 and 48985 .
Secondly:
With regard to the hadeeth mentioned in the question, “There is no i‘tikaaf except in the three mosques,” it is a hadeeth from the great Sahaabi Hudhayfah ibn al-Yaman which was narrated from him via Sufyaan ibn ‘Uyaynah from Jaami‘ ibn Abi Raashid from Abu Waa’il: Hudhayfah said to ‘Abdullah, meaning ibn Mas‘ood (may Allah be pleased with him): Are youobserving i‘tikaaf betweenyour house and the house of Abu Moosa when you know that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf except in al-Masjid al-Haraam or in the three mosques”? ‘Abdullah said: Perhaps you have forgotten and they remembered, or you madea mistake and they got it right.
But the companions of Sufyaan ibn ‘Uyaynah differed concerning it.
Some of them narrated it as being the words of the Prophet (blessings and peace of Allah be upon him). They were:
Muhammad ibn al-Faraj, recorded by al-Ismaa‘eeli in Mu‘jam Shuyookhihi, 2/112; Mahmoud ibn Adam al-Marwazi, recorded by al-Bayhaqi in al-Sunan, 4/316; Hishaam ibn ‘Ammaar, recorded by al-Tahhaawi in Bayaan Mushkil al-Athaar, 7/40; Sa‘eed ibn Mansoor, as recorded in al-Tahqeeq fi Ahaadeeth al-Khilaaf by Ibn al-Jawzi, 2/127.
Some of them narrated it as being the words of Hudhayfah, as if the isnaadends with him (and not with the Prophet (blessings and peace of Allah be upon him)). They were:
‘Abd al-Razzaaq in al-Musannaf, 4/348; Sa‘eedibn ‘Abd al-Rahmaan and Muhammad ibn Abi ‘Umar, reported by al-Faakihi in Akhbaar Makkah, 2/149
The more correct view – and Allah knows best – is the mawqoof report whichgoes back to Hudhayfah, i.e., he said these words onthe basis of his own opinion and ijtihaad, and he did not hear it from theProphet (blessings and peace of Allah be upon him). That is for the following reasons:
-1-
This text is narrated as the words of Hudhayfah (may Allah be pleased with him)by another chain of narrators. It was narrated by Ibn Abi Shaybah in al-Musannaf (2/337) and also by ‘Abd al-Razzaaq (4/347) via Sufyaan al-Thawri from Waasil al-Ahdab from Ibraahem al-Nakha‘i who said: Hudhayfah came to ‘Abdullah and said: Is it notamazing that your people are observing i‘tikaaf between your house and the house of al-Ash‘ari? – Meaning in the mosque. ‘Abdullah said: Perhaps they got it right and you got it wrong! Hudhayfah said: Do you not know that there is no i‘tikaaf except in three mosques: al-Masjid al-Haraam [in Makkah], al-Masjid al-Aqsa [in Jerusalem] and Masjid Rasool-Allah (blessings andpeace of Allah be upon him) [in Madinah]? There isno difference between observing i‘tikaaf in it or inthis market of yours..
The report of Ibraaheem al-Nakha‘i from ‘Abd-Allah ibn Mas‘ood is acceptable to the scholars. See: Jaami‘ al-Tahseel, 141; Sharh al-‘Ilal, {1/294}
-2- :->/ - - - :-> 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
1a] What After Ramadhan?
1a]
-- If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. “Theyused to sleep but little of the night.” [Adh-Dhaariyaat, 17]
-- If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.
-- Reading of the Qur'an and contemplating it is notonly for Ramadan, rather itis for all times.
Righteous actions are for all times and all places, so strive, O my brother and sister, and beware of laziness. And remember that it is not allowed for usto leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.
And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.
Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you'll meet the Angel of Death. Beware of him taking you while you are in a state of sin. “O Allah, Who turns the hearts, keep our hearts steadfast upon Your Deen.”
I ask Allah to accept from us and you our fasting, ourprayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord…Ameen/ - - - :-> 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
-- If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. “Theyused to sleep but little of the night.” [Adh-Dhaariyaat, 17]
-- If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.
-- Reading of the Qur'an and contemplating it is notonly for Ramadan, rather itis for all times.
Righteous actions are for all times and all places, so strive, O my brother and sister, and beware of laziness. And remember that it is not allowed for usto leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.
And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.
Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you'll meet the Angel of Death. Beware of him taking you while you are in a state of sin. “O Allah, Who turns the hearts, keep our hearts steadfast upon Your Deen.”
I ask Allah to accept from us and you our fasting, ourprayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord…Ameen/ - - - :-> 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] What After Ramadhan?
1]
AlHamdulillahi wa kafaa, was-Salatu was-salamu `alaa `ibaadihi-lladheena Stafaa
We leave the blessed month of Ramadan, its beautiful days and its fragrant nights. We leave the month of the Qur'an, taqwa, patience, jihad, mercy, forgiveness and freedom from hellfire…
Have we fulfilled the requirements of taqwa and graduated from the Ramadan school with the diploma of the God-fearing? Have we fought our souls and desires and defeated them,or have we been overtaken by our customs and blind imitations? Havewe performed our actions in a way that fulfills the conditions for receiving mercy, forgiveness and release from the Fire?
Many questions and numerous thoughts come to the heart of the sincere Muslim, who asks and answers with truthfulness.
What Have We Gained From Ramadan?
Ramadan is a school of iman and a 'stop to recharge one's spiritual batteries' - to acquire one'sprovision for the rest of the year. For when will one take a lesson and change for better if not in the month of Ramadan?
The noble month is a true school of transformation inwhich we change our actions, habits and manners that are in variance with the Law of Allah 'azza wa jall. “Verily, Allah does not change the condition of a people until they change what is in themselves.” [Ar-Ra`d, 11]
If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against your soul, then praise and thank Allah, andask Him for steadfastness upon it until you meet your death.
Be not like one who has sewn a shirt and then destroyed it... Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What wouldpeople say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!
This is the condition of onewho returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze ofsins and evil actions. How evil are the people who know Allah only in Ramadan!
My dear ones,
falling short in one's commitment to Islam afterRamadan is manifested in many ways, including:
*. Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.
*. Return to musical entertainment, forbiddenfilms, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.
This is not thankfulness forblessings and favors, nor isit the sign of acceptance ofone's actions, rather this is opposition to favors and absence of thankfulness.
These are from signs of one's deeds not being accepted – and Allah's refuge is sought – for one who truly fasts rejoices on the occasion of `eid, praises his Lord for helpinghim complete the fast, andremains fearful that Allah may not accept his fasting,just as the Salaf would continue asking for acceptance of their actions in Ramadan for six monthsafter it.
From signs that one's deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. “And remember when your Lordproclaimed, 'If you are grateful, I will surely increase you [in favor]…” [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said.
“And worship your Lord until there comes you to the certainty [i.e. death].” [al-Hijr, 99]
The Muslim must continuously be in the state of obedience of Allah,firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said, “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah].” [Hud, 112] And, “So take a straight course to Him and seek His forgiveness.” [Fussilat, 6] And the Prophet, sallallahu `alayhi wa sallam, said, “Say 'I believe in Allah', then be steadfast.” [Muslim]
-- If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others./ - - - :-> 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
AlHamdulillahi wa kafaa, was-Salatu was-salamu `alaa `ibaadihi-lladheena Stafaa
We leave the blessed month of Ramadan, its beautiful days and its fragrant nights. We leave the month of the Qur'an, taqwa, patience, jihad, mercy, forgiveness and freedom from hellfire…
Have we fulfilled the requirements of taqwa and graduated from the Ramadan school with the diploma of the God-fearing? Have we fought our souls and desires and defeated them,or have we been overtaken by our customs and blind imitations? Havewe performed our actions in a way that fulfills the conditions for receiving mercy, forgiveness and release from the Fire?
Many questions and numerous thoughts come to the heart of the sincere Muslim, who asks and answers with truthfulness.
What Have We Gained From Ramadan?
Ramadan is a school of iman and a 'stop to recharge one's spiritual batteries' - to acquire one'sprovision for the rest of the year. For when will one take a lesson and change for better if not in the month of Ramadan?
The noble month is a true school of transformation inwhich we change our actions, habits and manners that are in variance with the Law of Allah 'azza wa jall. “Verily, Allah does not change the condition of a people until they change what is in themselves.” [Ar-Ra`d, 11]
If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against your soul, then praise and thank Allah, andask Him for steadfastness upon it until you meet your death.
Be not like one who has sewn a shirt and then destroyed it... Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What wouldpeople say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!
This is the condition of onewho returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze ofsins and evil actions. How evil are the people who know Allah only in Ramadan!
My dear ones,
falling short in one's commitment to Islam afterRamadan is manifested in many ways, including:
*. Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.
*. Return to musical entertainment, forbiddenfilms, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.
This is not thankfulness forblessings and favors, nor isit the sign of acceptance ofone's actions, rather this is opposition to favors and absence of thankfulness.
These are from signs of one's deeds not being accepted – and Allah's refuge is sought – for one who truly fasts rejoices on the occasion of `eid, praises his Lord for helpinghim complete the fast, andremains fearful that Allah may not accept his fasting,just as the Salaf would continue asking for acceptance of their actions in Ramadan for six monthsafter it.
From signs that one's deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. “And remember when your Lordproclaimed, 'If you are grateful, I will surely increase you [in favor]…” [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said.
“And worship your Lord until there comes you to the certainty [i.e. death].” [al-Hijr, 99]
The Muslim must continuously be in the state of obedience of Allah,firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said, “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah].” [Hud, 112] And, “So take a straight course to Him and seek His forgiveness.” [Fussilat, 6] And the Prophet, sallallahu `alayhi wa sallam, said, “Say 'I believe in Allah', then be steadfast.” [Muslim]
-- If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others./ - - - :-> 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