Biographies - Imam Bukhari

Who is not aware of HadhratImam Bukhari(R.A) and his kitaab 'Saheehul- Bukhari'?
However in this present day, the majority of Muslims use his kitaab to
refer to whenever in need of a supporting reference for their actions
or deeds without the knowledge of the lifeof the great author.
The famous and respected Muhaddith,Imam Bukhari's (R.A) genealogy is
as follows: Mohammed Ibn Ismail Ibn Ibrahim Ibn Mugheera Ibn
Bardizbah.
His father Ismail was a well-known and famous Muhaddith in his time
and had been blessed with the chance of being in the company of Imam
Malik, Hammad Ibn Zaid and also Abdullah Ibn Mubarak (R.A.).
Imam Bukhari(R.A) was born on the blessed day of Friday 13 Shawwaal
194 (A.H). He had lost the use of his eyes in the early stages of his
childhood. However, due to the pious and lengthy prayers of his mother
his eyesight was returned miraculously. The news had reached his
mother through a dream in which Hadhrat Ibrahim (A.S) had appeared and
said, "Due to your bountiful and sacred prayers Allah Ta'alaa has
returned the eyesight of your son."
The dream was proven tobe true in the morning.
Ismail the father of Imam Bukhari (R.A) had died in Imam Bukhari's
childhood, leaving him inthe care of his mother where he was nourished
with love and care. At theage of sixteen after having memorized the
compiled books of Imam Waki and Abdullah Ibn Mubarak, he performed Haj
with his elder brotherand mother. After the completion of Haj Imam
Bukhari remained in Makkahfor a further two years and upon reaching
the age of eighteen headed for Medinah, andspent his nights next to
the grave of the Prophet Sallallahu Alaihi Wasallamcompiling the books
of 'Qadhaayas-Sahaabah Wat-Taabi'een' and 'Taareekhul-Kabeer' withthe
moonlight as a meansof lighting.
Imam Bukhari (R.A) traveled a great deal in order to expand his
knowledge. He made twotrips to Syria and Egypt and stayed six years in
Arabia. He also happenedto return to Kufa, Baghdad and Basra four
times and at times remained there for a period of five years. Also at
Haj season he used to return to Makkah.
Imam Bukhari ( R.A) first started listening and learning ahaadeeth in
205 A.H., and after profiting from the Ulamaa of his town he started
his travels in 210 A.H. There are a great number of teachers from whom
Imam Bukhari (R.A) actually gained his much respected knowledge. It
has been known to be said by Imam Bukhari (R..A) himself that, "I have
written ahaadeeth from 1080 different people all of whom were
scholars." However, he profited most from Ishaq Ibn Rahway and Ali Ibn
Madeeni (R.A). Imam Bukhari (R.A) has narrated ahaadeeth fromUlamaa of
five different categories. He has also narrated ahaadeeth fromhis
students believing in the fact that no person shall be titled a
scholar ofahaadeeth until he has narrated from his elders, youngsters
and contemporaries.
Imam Bukhari (R.A) also had a vast amount of students. It has been
stated that approximately 9 000 people were privileged to sit in his
lessons wherehe taught his Kitab 'Sahih-Ul-Bukhari'. There were
travelers amongst these from all corners of the world in order to
jointhese pious sittings and to be honoured with a glimpse of the
knowledge that he held and which never failed toastonish anybody.
Memory
Imam Bukhari's (R.A) memory was considered to be inhuman, for as soon
as the praying of a hadith would finish Imam Bukhari (R.A) would
repeat it orally. It has been known that in his childhood he had
memorized 2 000 ahaadeeth.
There is one spectacular incident which took place in Baghdad when
Imam Bukhari (R.A) took up temporary residence there. The people
having heard of his many accomplishments, and the attributes which
were issued to him, decided to test him so as to make him prove
himself to them. In order to do that they chose onehundred different
ahaadeeth and changing the testimonials and the text of the ahaadeeth
they were then recited by ten people to Imam Bukhari (R.A).
There was a crowd of gathered people from within and outside the city
to witness the outcome of such a test. When the ahaadeeth were recited
Imam Bukhari (R.A) replied to all in one manner, "Not to my
knowledge." However, after the completion of all the ahaadeeth Imam
Bukhari(R.A) repeated each text and testimonial which had been changed
followed by the correct text and testimonial, suchwas the memory of
ImamBukhari (R.A).
Abstinence
His abstinence was also an attribute which was incomparable and
undauntless. He had beenleft a considerable amount of wealth by his
father however, due to his generosity he spent it all in the path of
Allah so that at the end he had been left with no money forcing him to
spend his day on one or two almonds.
He never took advantage from the generosity of any king or ruler,
although many occasionsarose. Once he fell ill and when his urine was
tested, the results showed that he had not consumed curry for a long
time. Upon questioning he said, "I have not consumed curryfor the last
forty years.
The Governor of Bukhara made a special request for Imam Bukhari (R.A)
tomake daily visits to his home in order to teach his children. Imam
Bukhari (R.A) declined stating that, "I give greater respect to
knowledge rather than to people, for it is they who are in need of the
knowledge and it is they who should seek it."
Upon hearing this the Governor was further annoyed by Imam Bukhari's
(R.A) answer and made a second request that Imam Bukhari (R.A) make a
special arrangement to teach his children alone without anyone else
being present which was also refused by Imam Bukhari (R.A). The
Governor was infuriated by the second refusal andordered Imam Bukhari
(R.A) out of Bukhara. The people of Samarqand hearing of this quickly
issued an invitation to Imam Bukhari (R.A) to come to their town.
However, there was also a difference of opinion within the people of
Samarqand which forced Imam Bukhari (R.A) to turn towards Khartang.
It was here that he spent the month of Ramadaan and in the month of
Shawwaal headed towards Samarqand, where death found him whilst he was
traveling. Imam Bukhari died in themonth of Shawwaal 256 A.H., at the
age of 62.
(To Allah we belong and to Him we shall return.)
Writings
There are a number of books compiled by Imam Bukhari (R.A) however,
Bukhari Shareef has gained great esteem and a high status in the
learning and praying of ahaadeeth.
A specific date has not been known as to when he had started the
writing of Bukhari Shareef, however, we do know that after he had
finished he had shown the manuscript to his teachers Imam Ahmad Ibn
Hanbal (R.A) for approval who died in 241A.H, along with Ibnul-Madeeni
who died in 234A.H, and lastly Ibn Maeen who passed away in 233 A.H.
It has also been recorded that it took the noble writer a period of 16
years to gather the ahaadeeth and to write Bukhari Shareef which sets
the date back to 217 A.H, as the year in which he started the
compilation; Imam Bukhari (R.A) being merely 23 years of age.
Before Imam Bukhari (R.A) had started to collect ahaadeeth there had
actually been quite afew published books of ahaadeeth in which Imam
Bukhari (R.A) foundahaadeeth of both weak and strong testimonials,
which gave him the idea to compile such a kitaab containing ahaadeeth
of only strong testimonials. Ishaaq Ibn Rahway (R.A) agreed to this
idea whichstrengthened Imam Bukhari's (R.A) decision.
Imam Bukhari (R.A) states, "There was once a time during one of our
sessions when my teacher Ishaaq Ibn Rahway remarked it would be
appreciated if someone could collect ahaadeeth which held strong and
reliable testimonials and write them in the form of a kitaab." This
inspired Imam Bukhari (R.A) which was later strengthened by a dreamin
which Imam Bukhari (R.A) was positioned in front of the Prophet
Sallallahu Alaihi Wasallamwith a fan in one hand toaid him in ridding
the Prophet Sallallahu Alaihi Wasallam of all flies which would rest
upon him. Upon waking, Imam Bukhari (R.A) visited several interpreters
for an appropriate interpretation. They all answered that it meant he
would in future cleanse the Prophet Sallallahu Alaihi Wasallamof all
lies spoken by the people through narrating misunderstood ahaadeeth.
This gave Imam Bukhari (R.A) great comfort and strength once he
started the writing of his kitab Al-Jame-ul-Sahih. The complete name
of the kitaab is 'Al-Jame-ul-Sahih-al-Musnad-min-ahaadeethe-Rasulillah
Sallallahu AlaihiWasallam-wa-sunanihi-wa-Ayyaamihi,' which means a
collected versionof ahaadeeth in the form of a kitaab which relates to
us the sayings, actions and the life of the Prophet Sallallahu Alaihi
Wasallam.
Imam Bukhari (R.A) had taken great care in writing the ahaadeeth and
choosing those which met the standards and conditions which he set to
find ahaadeeth with only strong testimonials which included only
reliable and trustworthy testifiers. He spent 16 years in writing the
kitaab, altering it a total of three times. Allaamah Ayni (R.A.)
reports of Ibn Tahir's remark that Imam Bukhari had written
Sahih-ul-Bukhari in his hometown Bukhara. Ibn Bujair however, relates
that he had started his compiling in Makkah, and some have reported of
seeing him in Basra. There is still another differing remark made by
others who comment on seeing him in Madinahto write his kitaab.
However, we find Imam Bukhari (R.A) relating himself that he wrote
Sahih-ul-Bukhari in Masjid-e-Haraam.
Before he actually placed a hadith in his compilation he used to
perform ghusl and prayed to Allah through two rakah nafl prayers
asking for guidance. Imam Bukhari ( R.A) worked such that only after
being completely satisfied with the hadith in question did he give it
a place in his kitaab. Due to this great care which was taken, the
people were heard to say that the ahaadeeth which Imam Bukhari (R.A)
has narrated have been so carefully phrased and with such precision
that it is felt Imam Bukhari (R.A) had heard the ahaadeeth directly
through the Prophet Sallallahu Alaihi Wasallam.
Abu Zaid Marwazi reportsthat I was once asleep in between the 'Black
stone'and 'Maqaam-e-Ibrahim' when the Prophet Sallallahu Alaihi
Wasallamappeared in my dream he stated, "O Abu Zaid! For how long
shall you teach Imam Shafi's (R.A) kitaab ? When shall you start the
teaching of my kitaab ?"
I questioned, "O Prophet Sallallahu Alaihi Wasallam! Which kitaab is
yours?" He replied, "Mohammed Ibn Ismail's Al-Jame-ul-Sahih."
Hafiz Ibn Hajar (R.A) reports that Imam Bukhari (R.A) has kept it of
utmost importance to only narrate ahaadeeth of a strong testimonial
which can be proven by the name of the kitaab. However, along with
this Imam Bukhari (R.A) also made an effort to explainall points which
are difficult to understand, which is the reason why he has given a
plentiful host of meanings for one sentence which may include a word
that is in reality difficult to understand. Imam Bukhari (R.A) has
included within his kitaab the art of narrating ahaadeeth which have
been dividedinto eight different chapters. These chapters contain
subjects which have been sub-titled and are famous for the ingenious
way in which they have been phrased.
Imam Bukhari (R.A) has imposed conditions which all narrators and
testifiers must meet before the hadith can be selected. One condition
requires that all testifiers must have a strong memory.
There are also restrictions made upon this condition :
1. All the Muhadditheen who possess great knowledge of ahaadeethmust
agree upon the testifiers' in question ability to learn and memorize,
along with hisreporting techniques.
2. The testimonial must be complete without any missing testifiers.
3. If there are two different narrators of a hadith related to them
bya Sahaabi then the hadith shall be given a high stage in rank.
However, if only one narrator can be found and the testimonial proves
to be a strong onethen this shall be accepted without any doubts.
Allaamah Nawawi (R.A) relates that all scholars inIslam have agreed
that Sahih-ul-Bukhari has earnestly gained the reward of being the
mostauthentic after the Holy Qur'an.
Sahih-ul-Bukhari consists of 7 275 ahaadeeth including those ahaadeeth
which have been repeated. However,should the repeated ahaadeeth be
excluded then the total number of ahaadeeth will be 4,000.
Hafiz Ibn Hajar counted the ahaadeeth and concluded that there was7
397 where the ahaadeeth have been passed down from the Prophet
Sallallahu Alaihi Wasallam directly and with the narrations of Sahabah
or Tabi'een etc.; procuring a total of 9 407ahaadeeth in all. Although
after excluding the repetitions he found 2 353 narrations of the
Prophet Sallallahu Alaihi Wasallam and 160 sayings of the respected
Sahabah totaling to 2 513narrations in all.
Bukhari Shareef has beenset apart from other compilations, gaining a
distinctive honour due tothe following reasons :
1. Whilst Imam Bukhari (R.A) was engaged in the writing of Bukhari
Shareef, if the need aroseto stop work for a periodof time, then he
would continue his work only after writing 'Bismillah' which is the
reason why 'Bismillah' has been foundto be written in between in many
places.
2. At the end of all chapters Imam Bukhari (R.A) has concluded by use
of a word within the sentence so as to give one a point to ponder upon
and hopefully so that one becomes more aware of the primary objective
of life. e.g. afterthe first chapter he has included a word which
brings one to think of their short life in this world and of their
death.His intention is that one reads Kitaabe-Bukhari with death in
mind.
3. Imam Bukhari (R.A) haspaid great attention towards the beginning
and ending his kitaab with an appropriate hadith. For the first hadith
narrated within the kitaab is based upon intention which gives one the
opportunity to be sincere with himself as to what he intends to gain
from studying the words of the Prophet Sallallahu Alaihi Wasallamwhich
have been narrated throughout the kitaab. Also the last chapter which
Imam Bukhari (R.A) has chosen to end his kitaab with is
'Kitaab-ul-Tauheed' which gives one a whole host of words which may be
said in order to praise the oneness of Allah; for it is this which is
believedto be the sole aid for all humans when they shall find
themselves in the unbearable position of being reckoned for their sins
on the Day of Judgment.
Hadhrat Shaikh Moulana MuhammadZakariyya (R.A) has summed up the above
in these words," Imam Bukhari (R.A) has commenced his kitaab with the
hadeeth ' Innamal Aamaal….' and concluded it with 'Kalimataan.

Biographies - Abdullah ibn Mubarak

Throughout the history of Islamthere have been renowned personalities
who have dedicated their life to the preservation of Islam against the
tide of disbelief and deviation. In the early period of Islam, the
preservation ofthe Hadith (traditions) was an indispensable element,
which needed to be preserved in order to safeguard the deen
(religion). Thus,Abdullah Ibn Mubarakwas one of these personalities
who ensured that Islam was presented to us today in the same form it
had been 1400 years ago.
Abdullah Ibn Mubarakwas born in 118 hegira / 726 CE, in the town of
Marwa. In his childhood he studied elementary subjects, such as
writing and arithmetic, which were considered as essential.
Thereafter, his life took an unusual turn,thus, he became occupied in
the pleasuresof the world. He lived a luxurious life of jest and play,
until one night, when he received a wake up call from Allah Ta'lah. As
a routine custom one-day he invited his friends for a party in his
orchard, here, they played and joked until they were overpowered by
sleep. However, unlike before, in his sleep he saw a birdperched on
the tree reciting a verse in which Allah Ta'lah sends an admonition to
his servants:
Has not the time come for the hearts of those who believe to be
affected by the reminder of Allah, and that, which has been revealed
of the truth. (Quran 57:16)
The message carried by this majestic verse was soprofound that it
ledAbdullah Ibn Mubarakto discard the comforts of this temporary world
in order to search for eternal bliss. He instigated his thoughts into
actions by, firstly, breaking the musical instrument he had in his
hand and this was his first step in Zuhad (asceticism).
Abdullah Ibn Mubarak was now on a new path in search of sacred
knowledge, especially Hadith (traditions). He travelled the entire
Islamic world in order to preserve Hadith, until Abu Usama declared
that 'I have not seen a person searching for Hadith throughout the
corners of the world like Abdullah ibn Mubarak. Consequently, he
becamethe undisputed authorityin the science transmitting Hadith
(traditions). He attained such a lofty rank that the critics of this
science unanimously agreed on the fact that he was of a sound nature
and a possessor of an extraordinary memory. To achieve such acceptance
is unparalleled in the history of Islam; however, this status was
necessary for a person who was to be the torch barer of the Hadith.
The renowned scholar of critical analysis of transmitters, Yahya Bin
Maeen, has wonderfully illustrated his noble traits:
He (Abdullah ibn Mubarak) was intelligent,cautious (in narrating
Hadith), trustworthy and a true scholar of Hadith. It is sufficient to
know (his status) that many narrated from him, thus he is one of the
narratorsof Imam Bukhariand the rigorous conditions applied by Imam
Bukhariin the verification and sound nature of a narrator is all well
known, therefore there is no reason to expound on it.
Hence, he was a firm pillar in the establishment of Hadith, so
whenever there was a narration he would take extreme measures to
ensure the authenticity of Hadith before he would narrate it. This is
why his legendary statement still resonates today in the hearts and
minds of the scholars of Hadith that 'Isnad (the chain of narration)
is a part of Deen (religion), if there was no Isnad, then everyone
would say what they desired'. Thus, everyone, including the king knew
his extreme precaution. Thus, the Abbasi King Haroon Al-Rashid once
retorted to an atheist that was brought on trial, who had claimed to
have fabricated over one thousand Hadith, none ofwhich were
established;
'What is your rank in compression to Ishaq Al-Farazi and Abdullah ibn
Mubarak? O Enemy ofAllah! They will separate them through a sieve,
letter for letter (from the collection of Hadith)'.
Not only did Abdullah ibnMubarak gain proficiencyin Hadith, but also
in Fiqh(jurisprudence) he was a master in his field. The fact that he
studied under the greatest living jurists of his time, including men
like Imam Abu Hanifa, Imam Malikand Sufyan Thawri, shows that he had
developed an appreciation of this science.
He was also praised for being a prolific writer in his time; Imam
Dhahabi states that his books include Kitab Al-Arbaeen, Kitab Tareek,
Kitab Jihad and Kitab Zuhad wa Raqaiq. Unfortunately all of his
written works are not published today.
One of his greatest assets was his Zuhad (asceticism) and the desire
for the hereafter. Even though, he had an annual yearly income in
excess of one thousand Dinars. All of which he spent in the path of
Allah.This is exemplified in his excursions to Makkahfor Hajj, while
on the journey he would lavishly spend on his associates and fellow
travellers despite the factthat he was continuously fasting.
Finally, in the year 181 hegira / 797 CE, during the month of Ramadan
Abdullah ibn Mubarak departed the world while striving hard in thepath
of Allah. The endeavours he took during his life are numerous and
cannot be covered here. However, aglimpse into the life of this great
Imam testifies how taking precaution inthe narration and narrators
preserved the Hadith from being marred with taint. We are therefore
indebted to the service rendered by our pious predecessors who
fulfilled their rights uponus and especially Abdullah ibn Mubarak.

Biographies - Imam Muslim

BIRTH OF IMAM MUSLIM
His name was Abul-Hussain Muslim-bin-Habaj al Nishapuri. He was born
in a distinguished family of Arab Muslims in Khorasanwhich. was a
famous town of Russia.Imam Muslimwas born in 817 A.D. corresponding to
theIslamic year 204 A.H. His forefathers occupied prominent positions
during the time of the four Caliphs. He travelled to many places with
the object of learning Hadith,and after completing his studies in the
various centres of learning, he settled at Nishapur. He spend the rest
of his life teaching Hadith.
EDUCATION
Imam Muslimstarted his studies at the very early age of fourteen
years. In the year 218 A.H. the atmosphere in Nishapur, his
birthplace, was of a religious and knowledgetype. Nishapur had great
personalities in this period such as lmaam Rahiwe and lmaam
Zohri.After travelling widely in search of Hadith, he settled in
Nishapur as mentioned above.Imam Muslimwas much impressed by the vast
knowledge of Imaam Bukhari (R.A.), in the fieldof Hadith and the deep
insight he possessed on this subject. He therefore attached himself to
Imaam Bukhari (R.A.) up to the end of his life. Imam Muslim was also
an admirer of another great teacher of Hadith, Muhammed bin Yahya al
Dhuli. He attended his lectures regularly. He visited Baghdad several
times and had the opportunity of deliveringlessons there. His last
visitto Baghdad was two years before his death.
IMAM MUSLIM'S TEACHERS
Imam Muslim (R.A.) apart from attending the lessons of Imaam
Bukhariregularly, also attended the lectures of lmaam Ahmad bin
Hambal, Abdullah al Qarri, Qutaibabin Said, Abdullah bin Maslama and
other great Muhadith.
IMAM MUSLIM'S STUDENTS
Imam Muslim (R.A.'s) mostnoted students are Hatim Razi, Ahrnad bin
Salmah, Abu Isa Tinnizi, Abubaker bin Khuzaima and other great
scholars.
CHARACTER AND KNOWLEDGE
Imam Muslim R.A. adhered strictly to the path of righteousness. Hewas
in fact a great saint of a very high calibre. His excellent character
can be well judged from the simple fact that he never ever indulged in
backbiting, a very common human failing. He had a remarkable memory.
Ishaq bin Rahwisaid of Imam Muslim; " I wonder what this personis
going to be?" This was said in his youth. Ishaq Kausar once addressed
lmam Muslim (R.A.) and said; "Your presence in the Muslim community
will always keep it in the good. " Abu Saimah who was a colleague of
lmam Muslim was so attached to him that while lmaam Sahib was busy
compiling the Sahih Muslim, he remained in lmaam Sahib's company for
fifteen years. He never told a lie nor did he ever use vulgar words.
MASLAK
Sheikh Abdul Latief says Imaam Tirmidhiand Imam Muslim were followers
of the Shafee school of thought, although they were both Mujtahids.
Moulana Abdur-Rashid says that Imaam Muslim was a Maliki. The fact is
what was said by Sheikh Tahir Jazari that Imam Muslim is not a Maliki
nor a Hanifi nor a Shafi, but hiscompilation of the sahih Muslim shows
that he was more inclined towards the Shafee school of thought.
SAHIH OF IMAM MUSLIM
Allamah Nabawi (R.A.) says that the Ummat haveaccepted the Bukhari
Shareef and Muslim Shareef as the Kitabs, which follow the Quraan,in
authenicity although the Bukhari is regarded as holding a higher
position than the Sahih Muslim for specific reasons, the sequence
applied in the Muslim is much better than that of Bukhari. It is known
as Al-Jamah as Sahih because it contains the eight different subjects
on Hadis.
AL-JAMAH AS SAHIH MUSLIM
Imam Bukhari(R.A.) concentrated his efforts on compilation of
authentic hadith as well as deduction of Laws from Hadith. This is the
most difficult part to understand in the Bukhari. How he deduced Laws
from the Hadis, Imam Muslim concentrated his efforts only on
compilation of authentic Hadith.

Ramalan Articles - Why Ramadan is Special: Characteristics and Features – I

Fasting has great merits and beneficial outcomes, which are often
referred to in the Quran and Sunnah )Prophetic tradition(. Allaah The
Almighty enjoined it upon His servants for a month in the year, and
decreed it upon them, just as He decreed it upon those who were before
them. He states )what means(: }O you whohave believed, decreed upon
you is fasting as it was decreed upon those before you that you may
become righteous.{ ]Quran 2:183[
Thus, Allaah The Almighty made the fasting of Ramadan an obligatory
duty, binding upon every male and female Muslim, according to certain
conditions stated in the Quran and the Sunnah. This indicates that it
is an act of worship that people cannot dispense with, due to its
benefits and great consequences,the good it brings about in the souls,
and the power it gives to do right, to abandon what is shameful and
turn away from falsehood.
Allaah The Almighty favors Ramadan with numerous characteristics, one
of which is mentioned in the authentic narration in which the
Messengerof Allaahsaid: "When Ramadan comes, the gates of Paradise are
opened."]Al-Bukhaari[ It is further narrated on the authority of Abu
Hurayrahthat the Messenger of Allaahsaid: "When the month of Ramadan
begins, the gates of heaven are opened, the gates of Hell are closed,
and the devils are chained." It goes without saying that all this
gives glad tidings to the believers of the potential for performing
righteous deeds that lead to Paradise, and the means availableto them,
which can help them perform and further multiply those deeds. Besides,
of course, Allaah The Almighty strengthens abstinence from and evasion
of sins in Ramadan, Shaytaan)Satan( weakens in his schemes and fails
to achieve his plots.
One of the characteristics of fasting inRamadanis shown in the
narration of both books of authentic Ahaadeeth)narrations( and others
on the authority of Abu Hurayrahthat the Messenger of Allaahsaid: "He,
who observes the fast of Ramadan out of sincere faith, and expecting
the reward from Allaah, his previous sins would beforgiven." That is,
whoever fasts this month, out of belief in its being obligatory,
expecting the reward for it from his Lord Almighty, and striving his
utmostto follow the Sunnah of His Prophetlet him receive the glad
tidings of forgiveness.
Since the reward of fasting is multiplied immeasurably and thefasting
person receives his reward without reckoning, the deeds of the fasting
person are also multiplied inRamadan, as shown in the Hadeeth of
Salmaanthat the Messenger of Allaahsaid: "Whoever comes near Allaah in
it )Ramadan( with a good act, it is )multiplied as much( as if he has
performed an obligatory duty at any other time; and whoever comes near
Allaah with an obligatory duty in it, it is )multiplied as much( as if
he has performed seventy obligatory duties at any other time." Thus,
both deed and reward are multiplied for the servant in Ramadan: }As
bounty from your Lord. That is the great attainment.{ ]Quran 44:57[
Another characteristic ofRamadanis that the angels beseech Allaah The
Almighty to conceal and erase the sins of the fasting persons. This is
stated in the Hadeeth narrated from the Messenger of Allaahthat he
said, concerning the fasting people: "And the angels continueto seek
the forgiveness of Allaah for them until they break their fast."
]Ahmad on the authority ofAbu Hurayrah[
The angels are pure, honored creatures, entitled to receive the
response of Allaah The Almighty to their supplication, and forgiveness
for those whom they seek forgiveness for, and the servants err again
and again, andneed repentance and forgiveness,as shown in the
authentic Qudsi Hadeeth )sacred narration( in which Allaah The
Almighty Says: "O My servants! You commit mistakes during night and
day, and I forgive all sins. So, seek My forgiveness, perchance I
would forgive you."
If a believer seeks forgiveness for himself and this is combined with
the angels seeking forgiveness for him, it is most likely that he will
be awarded thehighest rank. Ramadan is also the month of consoling and
doing good, and Allaah The Almighty likes those who do good; He has
promised them forgiveness, Paradise, and prosperity. Doing good is the
highest rank of faith, and you need not ask about the position of the
one who is characterized by it in Paradise, and the bliss and various
kinds of honor he will receive )as stated by Allaah The Almighty in
the verse )which means(: }Accepting what their Lord has given them.
Indeed, they were, before that, doers of good.{ ]Quran 52:16[
Among the good deeds that are more feasible in this blessed month than
in others is to serve food )to the needy( and providingIftaar for
those who are fasting. These are among the means which help one obtain
forgiveness for one's sins, releasepeople from the Hellfire and
multiply the rewards. These deeds lead to Al-Kawthar, the lake-fount
of the Messenger of Allaahwhich, if one gets a sipthereof, he will
never become thirsty: we ask Allaah The Almighty, by His bounty and
generosity, to cause us to come upon it. Serving food is one of the
causes that admit one to Paradise, the abode of peace. Ramadan is an
opportunity for Muslims to receive the means of mercy, the factors
that lead to forgiveness, and the requirements of release from
Hellfire. How abundant are the gifts from the Lord, the Generous, the
Forgiver!
To be continued …

Ramalan Articles - Moon Sighting: Between Sharee’ah and Astronomy- I

Question: What is the Sharee'ah)Islamic legislation( ruling on
confirming the beginning of the lunar month by means of astronomical
calculations?
Answer: Depending on astronomical calculations to confirm the advent
of the lunar month implies two grave mistakes.
First: It nullifies the Sharee'ah cause on which fasting and breaking
the fast is contingent, which is sighting the crescent by the naked
eye.
Second: Introducing a new cause for fasting and breaking the fast and
considering it legitimate, although it is not prescribed by Allaah The
Almighty.
Regarding the first cause, the Prophetsaid:
• "When you sight it )the crescent(, fast, and when you sight it
)again( then break the fast. If you cannot sight it )the crescent(,
then complete thirty days )for the month of Sha'baan(."
• "Do not begin the month )ofRamadan( unless you sight the crescent
or complete thirty days)for the month of Sha'baan(; and then fast
until you sight the crescent )of Shawwaal( or complete thirty days
)for the month of Ramadan(."
• "When you sight the crescent, fast, and when you sight it )again(
then break the fast. If you cannot sight it )the crescent(, then
complete thirty days )for the month of Sha'baan(."
There are many Ahaadeeth)narrations( in this regard indicating that
what counts in this regard is the sighting of the crescent or
completing thirty days. Nonetheless, these Ahaadeeth do not mean that
each one has to sight the crescent by himself; rather, the testimony
of trustworthy witnesses is enough in this regard. It was narrated
that Ibn 'Umarsaid, "People sighted the crescent, and when I told
theProphetthat I had sighted it, he fasted and ordered people to
fast."
Depending on astronomical calculations to confirm the advent of the
lunar month abolishes the Sharee'ah cause)sighting(, nullifies both
the authority of the Sharee'ah sighting and the judiciary authority of
the ruling of the Sharee'ah courts, revives what is nullified by
Sharee'ah, and contradicts the consensus of the prominent scholars of
Fiqh)Islamic jurisprudence( and the leaders of the different schools
ofFiqh who unanimously agreed that using astronomical calculations in
confirming the crescent is impermissible.
When the astronomical calculations contradict the Sharee'ah sighting,
this will result in:
1- Not fasting the first day ofRamadan, when the contradiction is at
the beginning of the month.
2- Fasting the first day of 'Eed, when the contradiction is at the end
of the month.
Consequently, this violates the sanctity of the Quranic text, where
Allaah The Almighty Says)what means(: }So whoever sights]the new moon
of[ the month, lethim fast it.{ ]Quran 2: 185[ It also violates the
sanctity of the text ofthe noble Sunnah )Prophetic tradition(, where
the Prophetsaid: "When you sight it )the crescent(, fast, and when you
sight it )again( then break the fast."
Again, this violates the sanctity offasting by preventing people from
fasting the first day ofRamadanas well as the sanctity of 'Eed by
fasting that day. This actually nullifies the command ofAllaah The
Almighty, leads to disturbances and disputes and promotes disunity and
division among Muslims.
The second mistake is introducing a new cause for fasting and breaking
the fast andconsidering it legitimate, although it is not prescribed
by Allaah The Almighty. This is clarified as follows:
Allaah The Almighty has made the rulings contingent on Sharee'ah
causes. When the Sharee'ah cause is there, the ruling of Allaah is
due; and when the Sharee'ah cause is not there, the ruling of Allaah
is not due. Noone has the right to change or alter these causes.
It is confirmed by the Quran and the Sunnah that the cause of fasting
and breaking the fast is sighting the crescent. The cause is not
achieved when it is scientifically proved that the crescent is there
in the sky but it is not seen by the eye. Allaah The Almighty Says
)what means(: }So whoever sights ]the new moon of[ the month, let him
fast it.{ ]Quran 2: 185[ The Prophetsaid: "When you sight it )the
crescent(, fast, and when you sight it )again( then break the fast."
According to the texts of the Quran and the Sunnah, the obligation of
fasting or breaking the fast is dependent on sightingthe crescent by
the naked eye, not on knowing that the crescentis astronomically
present, but without sighting it. The Prophetdid not say "When the
crescent is present, observe fasting" to include both astronomical
calculations and sighting. Rather, the Prophetsaid: "When you sight it
)the crescent(, fast."
Sighting is more specific than thepresence itself. It is possible that
the crescent is astronomically present but it cannot be seen due to
many reasons. In this case, fasting is not due. Moreover, the last
part of the Hadeeth decisively indicates that the presence of the
crescent is not the cause; rather, the cause is achieved when the
sighting is confirmed. According to the different narrations, the
Prophetadded: "When you cannot sight it" and "When the sky is socloudy
to see it." This signifies that when the crescent is there but it
could not be sighted because of clouds or any other reason, one must
not fast and hehas to complete the thirty days of Sha'baan. This
decisively indicates that the cause is not merely the presence of the
crescent; rather, it is more specific to demand confirmation of
sighting by the naked eye.
As such, the wise Sharee'ah has abolished considering the scientific
presence of the crescent a cause for fasting or breaking the fast.
Rather, it has asserted that the tangible presence of the crescent
which allows sighting is the cause. This is not because astronomical
calculation in confirming the sighting is weaker in degree
thansighting by witnesses or because the premises and theories of
astronomy are invalid. Rather, it is because the mercy of Allaah
towards His slaves necessitates that He makes the acts of worship
contingent on tangible matters, which are available for all those who
are competent for religious obligations. This is to make people avoid
any hardship or difficulty. When the causes of rulings are stable,
tangible and general, they are easy to be realized by all those who
are competent for religious obligations, with no hardship at all. Acts
of worship should not becontingent on mental, scientific and
intangible things which are not realized by all people or even by
those who seek them. This makes the generality of the causeand
easiness of realizing it in conformity with the generality
ofobligation and easiness of fulfilling it.

Ramalan Articles - Ramadan: A Great Opportunity to Achieve Taqwa - I

The month ofRamadanis approaching with its blessings of goodness and
purity to inculcate in man willpower, composure, and
determination.Ramadanequips Muslims with the art of endurance and
stamina to face alladversities and overcome all obstacles and
difficulties of life. The Prophetused to congratulate his Companions
at the beginning ofRamadan, saying: "O people! The month of Ramadan
has come to you, a blessed month for the duration of which Allaah has
prescribed fasting for you. In it the gates of Paradise are open, the
gates of Hellfire are shut, and the devils are chained up. There is a
night]during this month[ which is better than a thousand months.
Whoever is deprived of its good is really deprived ]of something
great[." ]Ahmad and An-Nasaa'i[
In another version of the same Hadeeth )narration(, the Prophetadded:
"A caller calls out every night: 'O seeker of good, draw near; come to
Allaah! O seeker of evil, desist!' Allaah will have emancipated some
people from the Fire, and that happens every night." ]At-Tirmithi,
Al-Bayhaqi, and Ibn Hibbaan[
Ramadanis a holistic spiritually rejuvenating experience. It teaches
self-discipline, self-restraint and engenders the willpower to abstain
from what was deemed forbidden by Allaah The Almighty. It imbues man
with an honest dedication and submission to the will of Allaah The
Exalted, abiding by His commands and implementing Hislaws in all
facets of life.Ramadanteaches man to renounce whatever harms his
religion, worldly affairs, or body. It is a great annual training for
character-building, self-discipline,spiritual and physical
purificationof one's faculties and feelings both. Thus, one can attain
Taqwa)piety, fear of Allaah, God-consciousness, and righteousness( in
all times, places and situations, if he strivesto attain spiritual
rejuvenation.
He should also learn the sublime lessons ofRamadanthrough devoting his
days and nights to worship, refraining from all sins and misdeeds and
exercising self-discipline over one's facultiesto refrain from doing
what is impermissible. Thus, a fasting person can successfully go
through such a spiritual experience and victoriously triumph over
himself. Such a fasting person would save his talents and physical and
moral potentials as well as energy to face the enemies of Islam.
Indeed, the month ofRamadanisa great opportunity to pause for
self-reflection and self-reproach. It is a time of introspection and
self-evaluation in order to set therecords straight, make up for one's
past mistakes, and obviate potential mistakes or misdeeds before it is
too late. Such an opportunity to attain Taqwa, for those whom Allaah
The Exalted guides to Taqwa, a motivation todo good deeds and acts of
worship since people are inclinedtowards goodness. The rebellious
devils are chained up during the month ofRamadan, so they are unable
to incite and tempt people the way they do at other times. During the
month ofRamadan, the gates of Paradise are opened and those of
Hellfire are closed.
On each night ofRamadan, Allaah The Exalted saves many people from
Hellfire. Moreover, the rewards of ]worship on[ the Night of Al-Qadar
is better than the rewards of ]worship on[ of a thousand months. What
great glad tidings! If we ponder on such words, we would hasten to do
good deeds, compete with one another in doing good, refrain from grave
sins, ignore satisfying the desires of the flesh,and seize the great
opportunity ofRamadanto achieve Taqwa.
Indeed,Ramadanis an opportunity to relish Taqwa; to become among the
righteous, devout and pious servants. AllaahThe Almighty Says )what
means(:}O you who have believed, decreed upon you is fasting as it was
decreed upon those before you that you may become righteous.{ ]Quran
2:183[
The verse highlights the objectiveof fasting. Allaah The Almighty Says
)what means(: }…that you may become righteous.{ ]Quran 2:183[ This
indicates that the greatest benefit and the main rationale behind
fasting is attaining Taqwa. 'Umar ibn Al-Khattaabasked the revered
Companion Ubayy ibn Ka'babout the meaning of Taqwa. Ubayy ibn
Ka'breplied, "O Commander of the Believers! What would you do if you
walked on a thorny road?" 'Umarreplied, "I would raise my garment and
be cautious not to let my clothes get entangled in the thorns and
strive not to step on one of them." Ubayy ibn Ka'bsaid, "This is
Taqwa."
Taqwa is sensitivity of the conscience, transparency of feelings, a
continuous fear, permanent caution, and avoidance of the thorns on the
road. The path of life is full of thorns that symbolize lusts and
desires. There are thorns of fears and concerns, thorns of temptations
and vices, and thorns of false hope in someone who cannot fulfill
one's needs. The path of life abounds with thorns of forged fear of
those who can neither benefit nor harm us and dozens of other thorns.
This is what is meant by Taqwa.
If the concept of Taqwa is not yetclear, let us ponder on the wise
words of 'Ali ibn Abu Taalibreflecting on piety. He said, "It is the
fear of Allaah The Exalted, abiding by the commands in the Noble Quran
in one's life, feeling content with whatever little provision one has,
and preparing for the day of departure."
This is the genuine meaning of Taqwa. Where do we stand in relation to
such a refined concept?
To be continued …

Fathwa - Making up missed tarawih during jamaat

Assalamu Alaikum
If someone walks into the mosque, missing Esha and 1st 4 rakaats of
tarawih, does he catch up then join, or pray the missed rakaats of
tarawih after witr has finished?
-
Bismillah
Al-jawab billahi at-taufeeq (the answer with Allah's guidance)
One should perform the 'Isha Salah individually and join in the
TaraweehSalah and complete the missed Rakats of Taraweeh after the
Witr Salah.
(Raddul Muhtar Vol.1 Pg.659)
And Only Allah Ta'ala Knows Best.

Fathwa - Duaa after taraweeh & every 4 raka'ats

1) Regarding the duaa which is made by the imaam in congregation after
taraweeh salah, what is its status, i.e. fardh, sunnah, mustahab?
2) What is the status of the duaa which people read every four
raka'ats (subhana dhil mulki wal malakoot...). Should it beread? If
not, what shouldyou do in the pause?
-
Bismillah
Al-jawab billahi at-taufeeq (the answer with Allah's guidance)
1) There are no clear evidences on this subject. However, Du'a after
Tarawih comes in the ruling of Du'a after Salah. Therefore, to make
Du'a individually ispermissible. (Ahsanul Fataawa Vol.3 Pg.519)
Also, to make Du'a collectively will be permissible if you don't make
this act as compulsory.
Please read more about Du'a performed collectively:
-
2) After every four Rak'ats it is Mustahab to sit a while and take a
rest quietly or recite the Quran or Tasbeeh in a low voice or pray
Nafl Salah separately during this period of rest.
(Nurul Idhah Pg.97, Durre Mukhtar vol.2 pg.46)
And Only Allah Ta'ala Knows Best.

Story - Kyu...aisa kyu? ...

Everyone one asks me"PYAR KA MATLAB JANTA HAI....?". I'm of 21 now and
even I don't know what kind of feeling I've got for one girl, is it
love or just an attraction....
My story started about more than a year ago. I wasin 10th class, we've
got farewell that day,on that special day a girl from 22th class
proposed me, I was knowing her very well,we even had great time during
our sports practices, challenging each other,having fun.....but the
moment she proposed me I was very happy coz maybe I was in love with
her. Without thinking anything I hold her hand and said "Tune mujhse
woh khushi cheen lee Jo propose karne wale ko milti hai jab use apne
lover se ans HAA milta hai".She understood ke even I was in love with
her. We both were very happy and time passed away n day came, a very
special day for me her BIRTHDAY we both celebrated the day very
happily. But I never thought ke this would bethe last day of my
happiness with her. Next day I came to know ke our secrete
relationship has revealed to her brother. Her brother came to know
about our relationship. And warnedher to broke up otherwise he will
inform her parents. That was thething I never wanted to happen. And
she broked up contact with me without telling,explaining.....me:'( .
At every moment afterthis incident I was thinking about my past that
brings me joy,thought about my dream career, also thought she still
loves mebut It was extremely hardfor me to accept that she is not with
me....Every secwas like a min....but the time never stops... things
changed....I forgot her but she was still somewhere in my heart. On
my friend called me I talked to her normally and she told ke her
friend wants to talk to me, she gave phone to her friend and when I
heard..."HELLO! KAISA HAI TU?" It was just....I can't explain....my
full past just flashed in front of my eyes....I literally cried to
hear her voice....yes! she was HER the one and only one for me...there
were many questions in my mind to ask but,this day proved me SHE STILL
LOVES ME......

Story - I played with them: now Ineed their forgiveness

By the grace of God I'm an academically buoyant.I use to teach
students"English Language". My young age and manner of teaching
usually attract girls to me... Thereare these 3 girls that are friends
but I was oblivious of that. They began to develop some feelings
towards me individually and even sending me messages. As time goes on
I began to reciprocate the feelings. These 3 girls are very beautiful.
I was confused on whom to choose and the pressure they are mounting on
me was so much that I can't reject any of them.
The relationship lasted for about 2 years. Just few months ago I gave
my life to Christ. I summoned the girls and told them that it's all
over. But I told them this not simultaneously. When the girls sat
together discussing their"Boyfriend" who called them to tell them that
it's all over, they were surprised that the same ordeal happened to
themthe same time. The truth came to lime light when they discovered
that I'm their boyfriend.
This girls refuse to forgive me and now I'm apreacher. What do I do?

Ramadhan Articles - The Real Purpose of Fasting

A Purpose for Every Work
There are essentially two component factors in anywork which a man has
toperform. The first thing isthe purpose for which a work is done and
the second thing is the particular shape of that work which is chosen
to achieve that purpose. Forinstance, take the case of food your
object in taking food is to remain alive and maintain your strength.
The method of achieving this object is that you take a morsel, put it
in your mouth, masticate it and push it below the throat. This method
is adopted by you since it is the most effective and proper one to
achieve this object. But everyone of you knows that the main thing is
the purpose for which food is taken and not the form and procedure of
this action.
What will you say if anybody were to make a morsel of saw-dust or
cinder or mud, put it in his mouth, chew and gulp it? You will say
only this that his brain is out of order. Why? Because this idiot did
not understand the real purpose of eating and is suffering form the
misunderstanding that only the aforesaid four component acts
constitute eating. Likewise, you will call that person also mad who
soon after taking the food vomits it by thrusting his fingers into his
throat them complains that the benefits said to accrue from taking
food have not been availed of by him and that, contrarily, he is daily
getting lean and is on the verge of death. This fool blames the food
for his growing weakness little realizing that it is due to his own
stupidity. He imagined, due to his intellectual deficiency, that life
vitality could be got by fulfilling those requirements which
constitute the act of eating. As such, he thought why should he
sustain the load of food in his stomach? "Why not throw it out so that
the stomach may become light? I have already fulfilling the
requirements of eating", he surmises, Naturally he has himself to
suffer the penalty of harboring such a foolish idea and then
implementing it also. He ought to have known that until the bread gets
digested afterentering the stomach and having transformed into blood,
is diffused into the whole body the vitality of life cannot be
obtained.
Although outward actions are also necessary, because without them the
bread cannot reach the stomach, yet the object cannot be achieved by
merely fulfilling the outward actions. There isno magic in these
actionsthat by merely fulfilling them, blood starts running in a
wizardly manner in the veins of a man. Blood will be obviously
produced according to the law prescribed by Allah. If you break it,
you will kill yourself by your own hands.
Consequences of Considering the Outward as Real
If you ponder over the example I have just placed before you in
detail, you can understand why your"Ibadat" have become inefficacious
today. As I have already pointed outrepeatedly, the greatest mistake
of all is to regardthe acts of Salah and fasting and their outward
shape as real '`Ibadat' and you suffer from the delusion that whoever
fulfilled these requirements performed the "Ibadat" of Allah. You are
just like that person who thinks that performance of four acts,i.e.
making the morsel, putting it in the mouth, masticating it and pushing
it below the throat makes up the process of eating, and that whoever
did these four things has eaten the food and so should receive the
benefits of eating irrespective of whether he pushed down in his
stomach mudand stone, or vomited the bread soon after eating it.
If you have a little sense then tell me how a man who is fasting and
is thusengaged in the '`Ibadat' of Allah from morning till evening,
can in the midst of that '`Ibadat' utter a lie and indulge in
backbiting? Why does he quarrel at the slightest pretext and utter
abuses from his mouth? How dare he encroach on other people's rights?
How does he indulge in acquiring illicit money and giving money to
others illicitly? And having done all these thing, he still thinks
that he has performed '`Ibadat' of Allah? Does this not resemble the
work of that person who eats cinder and mud and thinks that by merely
completing the four requirements of eating he has actually done the
job of eating.
Again Freedom from Restrictions after Ramadan
Then tell me how is it that when you are relieved after doing Allah's
'`Ibadat' for about 360 hours throughout Ramadan all the effect of
this whole exercise in piety disappears on the 1st of Shawwal? You do
during the '`Eid' days all that Hindus do in their festivals, so much
so that in the cities even adultery, wine-drinking and gambling are
resorted to on '`Eid' day. And I have seen some wretched people who
keep fast during the day and drink wine and commit adultery in the
night. The general Muslims, by the grace of Allah, are not degenerated
to that extent but after the end of Ramadan how many ofyou are there
who retain some effects of piety and virtuousness on the second day of
'`Eid' also? Which law of Allah is left un-violated? What part ofyour
time is devoted to good deeds, and how much is selfishness reduced?
Result Wrong Conception of '`Ibadat'
Think and ponder as to what after all can be the reason for this? I
assure you that its only reason isthat the very meaning and purport of
'`Ibadat' has become twisted in your mind. You think thatmere
abstention from eating and drinking throughout the day is called
fasting and that this alone is '`Ibadat'. Therefore you observe it
meticulously. You fee the fear of Allah to that extent that you avoid
every transgression which even slightly endangers the break-up of the
fast so much so that even if the life is at stake, you are not
prepared to break the fast. But you do not know that being merely
hungry and thirsty is not real '`Ibadat' but only a form of it. And
the purpose of prescribing this form is to create in you the fear of
Allah and love of Allah, and therebydevelop in you so much strength
that by repressing yourself, you are enabled to avoid the seemingly
profitable things but which actually displease Allah, while, on the
other hand, by controlling yourself you make yourself agreeable to
those things which possibly entail risks and losses but definitely
please Allah.
This strength can be developed only when you understand the purpose of
fasting and make use of the practice you have gone through for curbing
the corporealurges, under fear of Allahand love for Allah, and them
making these urgeswork according to the pleasure of Allah.
But soon after Ramada you throw to the winds this practice as well as
the virtues acquired fromif just as a man after taking food vomits it
by thrusting his fingers into his throat. In fact, some of your spew
the virtuousness of the whole day soon after breaking the fast. Now
you yourself decide, is there in Ramadan and fasting a magic that by
mere completing their outward shape you can acquire that strength
which in reality should emanate from genuine fasting? Just as physical
strength cannot be obtained from the bread until it is digested after
entering the stomach and until it is transformed into blood and
penetrates every vein in the same way spiritual power cannot be
obtained from fasting until the person who keeps fast does not fully
comprehend the purposeof fasting and allows if topermeate his heart
and mind and dominate his thought, motive intention and deed.
Fast, Source of Becoming Pious
This is why Allah said after ordaining fasting: "La`allakum tattaqoon"
i.e. fasting is made obligatory on you, may be you become pious
andvirtuous. It is not said that you will certainly become pious and
virtuous because this outcome of fasting depends on the perception and
intentionof the man concerned. Whoever will understandits purpose and
will try through it to achieve its objective, will become pious to the
desired extent, but one who will not comprehend its purpose and will
not even try to get at if, cannot hope to gain any thing out of it.
Real Goals of Fasting:
Abstention from Lying
Prophet Muhammad, peace and blessings be upon him, has drawn attention
in various waystowards the real aim of fasting and has explainedthat
to be hungry and thirsty without keeping in view the objective is inno
way useful. He said:"Whoever did not give up lying and practicing
falsehood, Allah is in no need of his giving up food and water".In
another Hadith he said:"Many are the fasters whose fasting does not
bring them anything except hunger and thirst and many are those who
keep standing in the night but their standing does not bring anything
except being awake in the night".The purport ofboth these Hadiths is
quite plain. It means that being merely hungry andthirsty is not by
itself '`Ibadat' but an instrument of performingreal '`Ibadat'. And
real '`Ibadat' consists in not violating the law of Allah for fear of
Allah, and for the love of Allah an eagerpursuit of every such work as
would please Him, and lastly avoidanceof satisfying corporeal urges as
far as possible. Whoever remained heedless of this real '`Ibadat',
unnecessarily caused inconvenience to his stomach with hunger and
thirst. Why should Allah need to make him merely give up food and
water for twelve to fourteen hours?
Faith and Self-Scrutiny
The Prophet has drawn attention to the real aim of fasting
thus:"Whoeverobserved fast imbued with faith and with the expectation
of reward from Allah, all his past sins are forgiven".The reference to
faith impliesthat the belief in Allah with a Muslim should remain
fully fresh in the mind of a Muslim, 'Ihtisab' denotes that man should
be desirous of only Allah's pleasure constantly keeping an eye on his
thoughts and actions to check if he is doing anything against the
pleasure of Allah. If, in accordance with these two principles, a
person where to observe all the fasts of Ramadan, he will have all his
past sins forgiven because even if he was once an unruly and
disobedient slave he has now turned fully repentant to his master -
and"A penitent is like one who has, as it were, never committed a sin
at all"this the Prophet said.
Shield for Protection from Sins
In another Hadith it is said:"Fasts are like a shield (just as a
shield is meant for protection from the enemy's assault,so is fasting
for protection from Satan's attack)".Therefore when a man observes
fast he should (utilize this shield and) abstain from disorderly
behavior. If anybody abused him or quarreled with him, the person who
keeps fast should tell him: "Brother, I am fasting (do not expect from
me that I shall take part in such activities of yours)".
Temptation of Goodness
The Prophet, peace and blessing be upon him, has directed in other
Hadiths that man while fasting ought to do more and more good works
and should be eager to perform benevolent acts. Particularly during
fasting, he must develop with full intensity a sympathetic sentiment
for his other brothers because being himself in the throes of hunger
and thirst he can all the more realize what is befalling other slaves
of Allah in their plight of destitutionand misery. It is related by
Hadrat Ibn `Abbas, may Allah be pleased with him, that the Prophet,
peace and blessing be upon him, used to become especially kind and
benevolent during Ramadan. No beggar in that period went empty-handed
from his door, and the slaves secured emancipation.
Reward for Providing 'Iftar'
According to a Hadith theProphet, peace and blessing be upon him,
said:"Whoever in Ramadan provide a person who is keeping fast with
Iftar, this act will become a source of forgiveness for his sins and
safety from Hell Fire and he will get as much reward as will the
keeperof fast get without any reduction in the recompense of the
latter".

Ramadhan Articles - Willing to Excel: How Ramadan Inspires Us

Tantalising aromas of freshly baked bread. Tender meats and roasted
vegetables. Sweet and sour sauces of all sorts. Clattering
cutleryamongst an array of voices...
This is all too familiar for a Muslim family who busythemselves
preparing for 'Iftar' - the dinner that marks the breaking of a
religious fast.
During the holy month ofRamadan, millions of Muslims from around the
globe will undergo a physical and mental abstinence known as fasting.
From the time dawn breaks in the morning, until the time the sun sets
at night, Muslims will refrain from eating or drinking, partaking in
sexual activity, speaking or acting in an obscene manner, or indulging
themind and heart in things other than the remembrance of Allah. In
other words, for a periodof 30 days, Muslims will focus on devoting
themselves to steady prayer and self-control.
Muslims Rise to the Challenge
This period of self-denial requires an incredible force of will power,
and yet millions of Muslims worldwide will rise to the challenge. The
most addicted of smokers will give up their habits in order to comply
with the rules of fasting. Those like myself, with a strong
relationship to all things chocolate, will ignore theglistening
shimmer of a glazed doughnut and wait patiently for sundown to indulge
in sugary sweets. Even those with the occasionaloutburst of road rage
will simply grit their teeth and mutter the words '"Please watch
outMr. cut-me-off" rather than the usual 'friendly' greeting.
Why Only in Ramadan?
This determination to better one's self as a Muslim and humanitarianis
so strong that one cannot help but feel proud at the accomplishment.
For 30 days I can experience thejoys of belonging to a community who
pray, fast and break fast in unison. I can sympathise with those who
are less fortunate than myself by suffering as they suffer. I can act
on this sympathy by fulfilling my duty and paying a donation to the
poor, providing a meal for people in need and physically making a
contribution to assist others.
And so I begin to wonder: why should suchaccomplishments prevail only
in Ramadan? Why can't it be 'Ramadan' all year round so to speak? As I
sit by my colleague, who nervously bends a paper clip in the hope of
quashing his nicotine craving, I realise that as the holiest month in
the Islamic calendar, ignoring the obligations of Ramadan would cost
more than the puff of a cigarette.
Determining Priorities
The spiritual blessings received during Ramadan are so great that even
those most distant from their faith will surrender to God. Living in a
city as diverse as Sydney, some will often be influenced by a culture
not of their own. It may be choosing to livea lifestyle which is
contradictory to the Islamic ideal. It may be the preoccupation with
achieving a 'status' of importance in order to obtain respect and gain
avoice within the wider community. It may even be as simple as
changing the radio dial in one's mind - from highly focused on your
duties asa good Muslim, to preoccupied with surviving a hectic day at
work and home. Whatever the choice, it is up to the individual to
determine his or her priority in life, and fulfill it with only the
fear of judgment by a higher power.
Unfortunately for some, keeping up appearances in front of fellow
Muslimsin order to live by a different set of standardsseems to be the
solution. Always looking over theirshoulder, always worrying about
getting caught in an act of indiscretion. This façade seems to provide
a superficial sense of 'freedom' and yet, as a Muslim, the only
consequences they should fear are those which come from God. Perhaps a
sense of duty isintensified during Ramadan, for there is no other
explanation for why this façade comes to a halt only during this time
of the year.
Attaining Humility All Year Round
Those who focus on attaining that level of humility all year round
should be applauded for their strength of character and
responsibility. For choosing to live without being ashamed of their
identity as an Australian-Muslim. For being more concerned about how
God perceives them rather than bow to external pressures from society.
And most of all, for setting an example to all those channel surfers
who display an outstanding force of will power and yet do not go the
extra mile unless asked to do so.
It is this which highlights the true beauty of Ramadan - its ability
to unite a community and people, and to encourage an attitude of peace
and generosity. If excelling as a faithful believer and good
humanitarian for 30 daysreaps such rewards, then it would only be a
disservice to ourselves to keep such behaviour dormant for another 335
days of the year. So as I pass by the bakery and look at that
doughnut, I learn that simplicity is thekey to a good life - I can
have my cake and eat it too.
Shaden Mohamed is in her 20's. Of Egyptian background, she was born
and bred in Sydney where she attained a degree in Media &
Communications. As an accomplished writer, Shaden has a passion for
educating and informing others in her community on the beauty of her
culture. "My dream is to inspire people with my writing because
Ibelieve that literature is the mostbeautiful form of expression."

Fathwa - Islamic guidelines concerning visiting the graves

Question
What is the ruling concerning visiting the grave of a certain person?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
Generally speaking it is permissible to visit the graveyards. Rather,
it is recommended as it reminds the visitor with the Hereafter. There
is nodifference in this regard between one grave and another or
whether it is amale or a female according to the preponderant opinion
of scholars.
Please note that there is another important matter; that it is
incumbent upon the visitor to adhere to the Islamic guidelines
including: to not travel for the sole purpose of visiting a grave as
it is a banned form of travelling. Also the visit must be confined to
the aspect of admonishment, reminding, supplicating Allaah to Have
Mercy on the deceased and to Forgive him.
However, if the visit involves a prohibited matter; like those who
seek the help of the deador ask them to fulfill theirneeds, and so on,
in such a case, visiting the gravesis prohibited.
Allaah Knows best.

Fathwa - Breaking one's fast at home after intending to travel

Question
I am a Moroccan citizen and I live in Spain. This year, praise be to
Allaah The Almighty, we spent eleven days of Ramadhaan in our homeland
and then we intended to travel to our place of residence in Spain. Out
of my desire toact upon the Hadeeth in which the Prophet, mentioned
that Allaah The Almighty Likes that His concessions are used, until
the end of the Hadeeth where he mentioned that it is uponus to use His
concessions that He Permitted for us, we ate on the day of our travel
while we were still at home. We did so after Iconsulted the book,
Tayseer Fiqh As-Siyaam, by the prominent scholar Yoosuf Al-Qaradhaawi.
When we were on board the ship, some people began to break their fast
from among those who were fasting at the time of Iftaar )i.e. Athaan
of Al-Maghrib(. Thus, we feltas if we had abandoned the fasting of a
day in Ramadhaan. Do we only have to make up for this day?
Answer
All perfect praise be to Allaah, The Lord of the worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His slave and messenger.
If your journey to Spain is permissible like for studying or
performing permissible work and thelike, then you may break your fast
in Ramadan andshorten the four Rak'ah prayers while travelling. Eating
at your home before leaving the houses of the village where you live
is allowedby some scholars. However, many of them said that one may
not break his fast until he began his journey by overstepping the last
houses of his village.
Ibn Qudaamahsaid in Al-Mughni: "Whoever intends to travel should not
shorten his prayers unless he leaves the last houses of his village
and makes sure that they are behind him. This is the opinion
ofMaalik,Ash-Shaafi'i,Al-Awzaa'i,Is-haaq,Abu Thawrand itwas narrated
to have been adopted by a groupof theTaabi'oon. It was reported that
'Ataa' andSolymaan Ibn Moosa, may Allaah haver mercy upon them, held
it permissible to shorten prayers at home for whoever intended to
travel.Al-Haarith Ibn Abi Rabee'ahintended totravel so he led some
people in his home in a two Rak'ah prayer. These people
includedAl-AswadIbn Yazeedand more than one of the companions
of'Abdullaah.'Ubayd Ibn Jabrsaid: 'I was withAbu Basrah Al-Ghafaariin
a ship in the month of Ramadan. The ship beganto move and his meal was
prepared. He did notoverstep the houses when he ordered his meal and
said: 'Come on.' I replied: 'Do you not see the houses?'Abu
Basrahsaid: 'Do you refrain from abiding by the Sunnah of the
Messenger of Allaah?' So, he ate. This was narrated byAbu Daawood.
Moreover, Allaah The Almighty Says)what means(: }And when you travel
throughout the land, there is no blame upon you for shortening the
prayer.{ ]Quran 4:101[ This means that one should have started his
journey in order to shorten the prayers. It was narrated that the
Prophet, usedto start shortening prayers when he left
Al-Madeenah.Anassaid: "I offered four Rak'ahs of Thuhr prayer withthe
Prophet, at Al-Madeenah and two Rak'ahs at Thul-Hulayfah)i.e.
shortened the Asr prayer(." ]Al-Bukhaari and Muslim[Abu Basrahdid not
eat until the ship moved and the fact that 'he did not overstep the
houses' means that they were not yet so far from them as'Ubaydtold
him: 'Do you not see the houses?' If that is known, then it is
permissible for him to shorten prayers even if he is near the houses."
Therefore, if you have eaten at your home after intending to travel
out offollowing those who say that this is permissible from among the
people of knowledge, then you are not sinful, Allaah Willing. However,
it is preferable to act upon the opinion of the majority because it is
safer. In any case, you should make up for the day in which you broke
your fast during your journey.
Allaah Knows best.

Fathwa - Fasting a day to complete)the fasting of( Ramadhaan if people differ concerning fasting it

Question
What is the ruling on fasting a day to completeRamadhaan if people
differ concerning fasting it? When should fasting be observed if this
is valid?
Answer
All perfect praise be to Allaah, The Lord of the worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His slave and messenger.
Whoever misses a day of Ramadhaan should make up for it. Making it up
should not be on a specific day but he should make up for it before
the following Ramadhaan. The questioner said: "If people differ
concerning fasting it". This means that people are differing with
regards to the beginning or end of the month. If the country does not
depend, in determining the beginning or end of the month, upon
astronomical calculationsbut rather on an actual sighting and they saw
the moon and fasted twenty nine days, then they have done what they
were ordered to do. Their fasting is correct and the doubt does not
matter.
However, if they depend upon astronomical calculations and their
fasting was less than what it should be according to the moon sighting
or completing Sha'baan, then they should fast the missed days whether
one or twodays.
Allaah Knows best.

Protecting children from sexual abuse - II

What every Muslim parent needs to know about sexual abuse
Sexual abuse is a scary word. When most people hear the phrase, they
immediately cut off emotionally and stop listening. Why? People are
afraid because they don't know much about the topic and do not want to
feel powerless. We hope and pray that this will never happen to
ourchildren, but Allaah has given us a brain and we are supposed to
use it. Like the well-stated Prophetic narrationnarrated by Ibn
Hibbaanthat a man asked the Prophetwhether he should fetter his camel
or would dependence on Allaah suffice in retaining the beast.
TheProphetanswered:"Fetter it and depend )on Allaah(."This direct
command given by the Prophetleaves no doubt as tothe necessity of
working the cause while adopting dependence on Allaah.
It is our responsibility to educate ourselves on this topic so that
wecan check Qadar )Islamic view of Divine preordainment( with Qadar.
Take a look at the following statement regarding Qadar and our
responsibility to act.
It had been narrated that 'Umar Ibn Al-Khattaabwent back with the
people and did not enter Syria when the plague spread there. Abu
'Ubaydah Ibn Al-Jarraahsaid to 'Umar: "O Ameerul- Mu'mineen )the
Commander of the Believers(, are you running away from the Decree of
Allaah?" 'Umarsaid:"If only someone other than you had said this, O
Abu 'Ubaydah! Yes, we are running away from the Decree of Allaah
towards the Decree of Allaah. Do you not see that if you had a camel
and you came to a valley where there were two patches of land, one
green and fertile, and the other dry and barren, if you let it graze
in the green land, you do so by the decree of Allaah, and if you let
it graze in the dry land, you doso by the decree of
Allaah"]Al-Bukhaari[
Closing our eyes and hiding away from the topic is really like giving
up. Obviously, Allaah has granted us with the capacity to use our
brain, so we must act. Child sexual abuse is when the child is used at
an object for some kind of sexual satisfaction by an adult or older
child )by five years old(. The abuser uses manipulation, threats,
exploitation and even physical force.
Let's look at the different ways inwhich the predator takes advantage
of his victims.
1.Manipulation:"I will take you to the zoo if you take off your
clothes and play with me"
2.Exploitation:"I love you very much and I want to show you how much I
love you."
3.Blackmail:"I will tell your father that you were naughty if you
don't let me play this game with you, of course they are going to
believe me because you are always telling lies."
The sexual abuser is seriously sickand will continue abusing children
sexually until he is caught. His senses are heightened because he is
following his perverted desires without caring about who he hurts to
satisfy himself sexually. He is swimming in a sea of sin and
oppression where an evil thing is the most attractive way of
fulfilling his insecure desires. His perverted desires have taken him
to levels that are hard to ever imagine. And the children that he
touches are scared forever unless they let their parents or trust
family members know what is happening.
The child must be empowered; this is his right to stand up for his
Allaah-given rights not to be abused. They have a right to be
educated.
Trust and honor are very sacred in Islam. Because these are powerful
tools, this is one of the main tools of the offender. They will start
to develop friendship with the child trying to be someone special in
the child's life. He is skating on thin ice, but his perverted
satisfaction is like a hungry lion looking for food, never satisfied
completely until he has manipulated this trust in order to fulfill his
or her sexual gratification.
It is important not to stereotype these offenders. They are from every
kind of background. They encompass all races and socio-economic
groups. Though the rate of sexual abuse is lower in Muslim countries,
it does not mean that it doesn't happen. So whether you live in a
non-Muslim country or a Muslim country you need to know this
information.
The Prophetsaid:"Each of youis a shepherd and each of you is
responsible for his flock. The leader is a shepherd and is responsible
for his flock; a man isthe shepherd of his family and is responsible
for his flock; a woman is the shepherd in the house of her husband and
is responsible for her flock…"]Al-Bukhaari, Muslim and others[
It is imperative that parents never ever believe the lies that
children secretly want to be abused. This is one of the most violating
acts that a child could ever feel in his or her life. Generally
speaking, most sexual abusers are older and understandwhat they are
doing. It is imperative that you never ever blame a child for the
offense. A parent's reaction can have everlasting effects on the child
either way. They could either lower the rope to help the child out of
the deep dark hole, or theycould be the one who lets him rot forever
in shame and guilt that affects the child possibly for the rest of his
or her life.
A Muslim poet once wrote,
"Our children are our hearts, walking among us on the face of the
earth. If even a little breeze touches them, we cannot sleep for
worrying about them."
In addition, children do not lie about being sexually abused. Children
do not make up stories that are scary and ugly. It is far from
anything they could imagine.
Generally speaking, the offender is very secretive about these abuses.
In order to protect the child he needs to coherce through the above
methods so there will not be any evidence of a fight. If there were
bruises or marks, this would incriminate the abuser.
It is impetrative that children are empowered by knowing that their
body is theirs, staying in tune with what kind of touch is ok, having
the right to stand up to the offender, and letting him or her know
there are no secrets and he or she is going to tell. It isour
responsibility to let our children know that they can tell us about
what has happened to them.
Part three will deal with the typical characteristics of the sexual abuser.

Preparing for puberty

Learn why it is so important to talk to your child about sexuality
from an Islamic perspective, and how you can help take the lows out of
growing-up.
Talking to teenager about sexuality
Your child has just turned 11 years old; over time you begin to notice
subtle changes in the way that she looks, acts, and talks. Her body
begins to show signs of maturation, she is rather moody, and
conversations with her seem to be more adult-like. Your child, or
rather 'young lady', is just nowentering the first stages of puberty
and experiencing the wonderful changes that it brings.As a parent, it
is important to prepare your child for this phase of life, and it is
also crucial from the Islamic perspective. Once she has reached
puberty, she will no longer be considered a child free of
responsibility. Instead, she willbe an adult with all of the
obligations of Islam placed upon her. Spiritually, her relationship
with Allaah will grow and develop, and she will be accountable for all
of her choices,actions, and intentions.
Although we are able to train ouryouth for the religious and spiritual
aspects of this phase, we often neglect to teach them about another
important element – sexuality. Our neglect may be due to shyness,
discomfort, fear, or worry, but it is something that must be done for
the sake of our youth. Young adult Muslims have actually related that
they wished someone )i.e., a parent, relative, Imaam( would have
spoken to them about the Islamic perspective on sexuality and dealing
with the opposite gender. They have so many questions about this new
passage in their life, but are oftenafraid to ask. It is imperative
thatMuslim parents discuss with and educate their youth on this
issue;otherwise their child may turn to other sources that are likely
to beun-Islamic. It is actually the responsibility of parents to
undertake this task, as it is part of the overall education, or
training of a child. We must also consider how much our involvement
will benefit our youth, because adequate preparation for the changes
they are about to experience will lessen their worry, anxiety, and
fear.
What should you say?
The following are some key points to consider when imparting
information about sexuality to youth, and are also good points to draw
on when discussing it with them.
1. Sexuality is a beautiful gift from Allaah
Sexuality is a blessing given to us from Allaah, Almighty. It is
obviously for the purpose of procreation, but it is a mercy from
Allaah, Almighty, that there is also enjoyment and satisfaction that
comes with it. The relationship between man and woman in all spheres
highlights Allaah's Graciousness. Allaah, Almighty, Says )what
means(:"And of His signs is that He created for you from yourselves
mates that you may find tranquility in them; and He placed between you
affection andmercy. Indeed in that are signs for a people who give
thought."]Quran 30: 21[
Thus, sexuality is one componentin a loving and affectionate
relationship between husband and wife. It is not something shameful or
disgraceful, but is rather part of Allaah's wondrous, universal plan.
2. Sexuality is a test and also a responsibility
Although sexuality is a gift from Allaah, along with many other things
in life, it is also a test and it entails responsibility. Allaah,
Almighty, determines, at the age of puberty, that an individual is
ready for this test. The test determines whether or not a person will
submit to Allaah and His laws in this sphere of life. To pass this
test, the satisfaction of one's sexual urge must be fulfilled in pure
and legitimate ways )within the bond of marriage(; to fail the test is
to engage in illegitimate sexual relations and those actions and
thoughts leading up to it. There are strict guidelines in the
Sharee'ah )Islamic Law( for our sexual life, even in relation to other
issues such as Hijaab, privacy and our social behavior. Many of these
are a means of prevention, which is the most effective mechanism. This
matter is a very serious one, and should be treated as such, for the
consequences are quite severe if it is neglected.
3. Sexuality and marriage are inseparable
To assist in successful completionof the test, Allaah, Almighty,
through His Mercy, has provided legitimate means to satisfy sexual
desire. Marriage is stronglyemphasized in Islam for this reason )as
well as many others( as indicated in the following Prophetic
narrations. The Prophetsaid: "Whoever marries has completed half of
his faith; so let him have fear of Allaah in the remaining
half."]At-Tabaraani[ Healso said:"He who can afford to marry should
marry, because itwill help him to lower his gaze)from looking at
forbidden things and other women( and save his private parts )from
committing illegal sexual acts( and he who cannot afford to marry is
advised to observe fasting, as fasting will diminish his sexual
power."]Al-Bukhaari[
Islam encourages marriage as a legal sexual outlet and as a shieldand
protection from immorality. Marriage should not be postponed, as is
common practice in this time, particularly if the youth has strong
sexual desire. The fulfillment and satisfaction of this desire is one
of the main purposes of marriage, and it should not be postponed or
suppressed for the sake of further education or reaching a certain
age, especially if the temptation for illicit relations is present.

Protecting our children from sexual abuse - III

What should a parent do if he or she suspects abuse?
If you are worried that your child has been sexually abused, it is
important to put your trust in Allaah and stay calm. Children arevery
intuitive and can easily sensethere is something "up". Allaah Says
)what means(:"…Indeed, Allaah is with the patient."]Quran 2: 153[
It is imperative that you stay completely casual when you ask your
child the following question:
"I'm wondering if someone has been touching you in a way you don't
like or don't understand.")this question was taken from 'Protect Your
Child from Sexual Abuse'(.
Did anyone ask you to keep a secret?
Stay away from questions like:"Did anyone touch you in a place that
you didn't like?")A common question(.
Generally speaking, a child who has never been abused may just
complain about somebody tickling him or her. But for the child who has
been sexually abused, more than likely they willeither act
uncomfortable about the questions or avoid it completely. It is
important to understand that they are still in the cycle of violence.
They may have been possibly threatened or made promises that they
"feel" they should keep. The abuser has probably spent hours and hours
gaining the child's trust and being their "personal friend". This
makes it very difficult for thechild to say anything about the abuser.
It is important that you remain both relaxed and open. Try to pray
Salaat –ul-Istikhaarah )the prayer of seeking Allaah's Guidance( for
help before you start opening the communication. Allaah Says)what
means(:"And seek help through patience and prayer…"]Quran 2: 45[
It is natural for the parent to feel rage, anger, pain etc. But it is
essential that you remain calm. Mujaahidsaid: "Beautiful patience is
patience without any panic."'Amr Ibn Qayssaid: "Beautiful patience
means to be content with adversity and to surrender to the will of
Allaah."The child will probably think that you are angry with him or
her and not with the abuser. They may not even know that by talking to
you they had incriminated their "friend". Your reaction is very
important to keep the lines of communication open. It is important to
be reassuring and to let the child know that he had done nothing
wrong.
Once opening the "can of worms", the child might start feeling scared
and insecure. He orshe may need lots of hugs and reassuring words.
From the moment that the child opens up, everything after that will
affect him or her for the rest of the life. Your being stable and a
"rock" for him or her is impetrative.
Depending on what country you live in, you need to then follow
procedure in order to insure proper legal steps are taken. You can't
just leave the situation thinking "ok, I won't let him or her with­
again." This is not enough. Reread Characteristics ofthe Sexual Abuser
and see how many children they abuse in theirlife. Is this fair to
allow a criminalto go free, knowing very well that he will strike
again. I know itis very hard to do this, especially if it is a family
member. But thesepeople are very sick. Think about Prophet Lootewhen
hedealt with the homosexual issue.Left undone, the sickness spread
throughout the entire city. The same happens with innocent children,
many may have multitude of sexual issues when they grow up. The effect
of even just one incident can permanently damage them for the rest of
their lives. It is important to note that young boys who are sexually
abused caneither withdraw into theirselves or actually become sexual
abusers themselves as they grow up.
They are so mixed up and feeling shame and powerlessness that they may
end of repeating the same cycle. Like the man who is yelled at by his
boss, then comes home and yells at his wife, then the wife yells at
the kids and the kids kick and yell at the neighbor kids or guard dog.
It is a vicious cycle that will not go away.
One thing in Islamic communitiesis that they worry more about
protecting their girls than their boys. This is a big mistake! We need
to wake up and care about both our girls and boys the same.Just
because they are boys doesn't mean that they cannot be sexually
abused.
Please note that your child may feel very guilty for "causing" all the
problems in the family. It is of course worse if the offender is one
of the family members. Your child may have to repeat over andover to
different authorities whathappened. You do not want the child to close
down. It is important that you offer your unconditional love and
support for the child. Help the child understand that the move he
or she made, Allaah willing, will protect him or her and other
children from the offender. Read to children stories of those who
stood up to injustice no matter how hard it was. Let them know that it
is their right as Muslim children that they are protected and cared
for.
It is important not to let too many people know about what had
happened. Your child's privacy is very important. Also take care of
yourself and get the support you need. Remember! Allaah wrote
everything that was to happen, and you shouldn't beat yourself up for
this. We must believe that Allaah has Wisdom behind every incident.
Allaah Knows and Sees everything. With His infinite Wisdom call on
Allaah by His most beautiful Names and Attributes.
Allaah Says )what means(:"…But give good tidings to the patient, who,
when disaster strikes them,say, "Indeed we belong to Allaah,and indeed
to Him we will return.Those are the ones upon whom are blessings from
their Lord and mercy. And it is those who are the ]rightly[
guided."]Quran 2: 155-7[