A boy said to his father: "Isaw a girl and I want to marry her. She is
so beautiful and she has gorgeous eyes. The father answered his son:
of course son, let's ask forher hand in marriage."
When the father saw the girl, he admired her beauty and he told his
son: "You don't deserve this girl, she needs someone who has
experience in life and shecan depend on, someone like me."
The boy was surprised bythe attitude of his father and he told him:
"She willmarry me, not you". They started to fight and finally they
decided both to go to the police station to solve their problem.
When they tell their storyto the police officer, he told them: "bring
the girl so we can ask her about her opinion about this." When the
officer saw the beauty of the girl he said to the boy and his
father:"you both don't deserve her, she needs someone who has prestige
like me."
The three men started a fight and decided to go to the minister to
solve their problem. When the minister saw the girl, he said: "She
deserves to be married with a minister like me". The prince heard
about their problem and calls them all to help them solve it but and
when he saw thegirl he said: "This girl willmarry me".
All the five men started tofight. Finally, the girl said"I have the
solution! I willstart to run and whoever catches me first, he will be
my husband". When she started to run, the boy, his father, the
policeofficer, the minister and the prince started to run to catch
her. Suddenly the 5 men fell into a deephole.
Moral : The girl looked to them from the top and she said "do you know
who I am?"
I am the Dunya - THE LIFE!!
People want to run to catch me, they are racing to have me. By doing
that, they forget their religion, until they end up in their grave and
still won't have me.
"GENERAL ARTICLES"
- Tamil -- Urdu -- Kannada -- Telugu --*-
Share
"BISMILLA HIRRAHMAAN NIRRAHEEM"
WELCOME! - AS'SALAMU ALAIKUM!!
******** *****
*****
[All] praise is [due] to Allah, Lord of the worlds; -
Guide us to the straight path
*- -*
* * In this Blog; More Than Ten Thousand(10,000) {Masha Allah} - Most Usefull Articles!, In Various Topics!! :- Read And All Articles & Get Benifite!
* Visit :-
"INDIA "- Time in New Delhi -
*- WHAT ISLAM SAYS -*
-
Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
''HASBUNALLAHU WA NI'MAL WAKEEL''
-
''Allah is Sufficient for us'' + '' All praise is due to Allah. May peace and blessings beupon the Messenger, his household and companions '' (Aameen) | | |
| | |
|
Share
Follow Me | |
**
Share
-
-*- *: ::->
*
Tuesday, July 16, 2013
Story - ••• I WANT TO MERRY HER •••
"R" is for Ramadan and resolution – II
Another sense of precedence for setting goals should come from the
fact that Allaah Almighty has made certain things obligatory for
Muslims while encouraging them toward other levels of worship )Sunan
and Nawaafil, that is, the desirable and the additional(. Some Muslims
focus more on the later )like the Taraaweeh prayers( to the neglect of
the obligation )like thefive daily prayers(. It is important to
fulfill the obligation, before attempting to practice the Sunan and
Nawaafil.
When setting goals for Ramadan,then, remember to set smart)sensible,
measurable, attainable, realistic, timely( goals:
Specific: A specific goal has a much greater chance of being
accomplished than a general goal. To set a specific goal you must
answer the six "W" questions:
Who:Who is involved?)remember, you are a Muslim, a servant of Allaah(
What: What do I want to accomplish? )for Ramadan - attain Taqwa; in
life - seek the pleasure of Allaah(
When: Establish a timeframe
Where: Identify a location )work,home, etc.(
How: Identify requirements and constraints )if the goal is to memorize
certain parts of the Quran then the requirement is to know proper
Tajweed. If so, one constraint that one may face is the amount of
Quran one can memorize depending on their fluency in reciting Quran(
Why: Specific reasons, purpose or benefits of accomplishing the goal
Measurable: Establish concrete criteria for measuring progress toward
the attainment of your goals. To determine if your goal is measurable,
ask questions like How much? How many? How will I know when it is
accomplished? Hence, a measurable, spiritual goal for Ramadan can be,
say: I will perform all the Sunnah prayers before and after each
obligatory prayer everyday duringthe month of Ramadan.
Attainable: You can attain most any goal you set when you plan your
steps wisely and establish a timeframe that allows you to carry out
those steps. Goals that may have seemed far away and out of reach
eventually move closer and become attainable notbecause your goals
shrink, but because you grow and expand tomatch them. A believer is
susceptible to falling into the fallacy of considering him - or
herself unworthy of a certain level of spirituality because of past
sins committed. This is an old device of Satan, to weigh us down and
cause us to despond of the mercy of Allaah. To succumb to this
whispering is to forget that our Lord, Allaah, MostHigh, is all
forgiving and Most Merciful. Allaah States in a Sacred Hadeeth:"I am
as My servant thinks I am. I am with him when he makes mention of Me.
If he makes mention of Me to himself, I make mention of him to Myself.
And if he makes mention of Me inan assembly, I make mention of him in
an assembly better than it. And if he draws near to Me an arm's
length, I draw near to him a fathom's length. And if he comes to Me
walking, I go to himat speed."]Al-Bukhaari and Muslim[ Therefore, as
the servantof Allaah exerts himself or herselfspiritually, Allaah
expedites the attainment of that spiritual goal.
Realistic: This is not a synonym for "easy." Realistic, in this case,
means "doable." To be realistic, agoal must represent an objective
toward which you are both willing and able to work.
One way to know if your goal is realistic is to determine if you have
accomplished anything similar in the past. Also, ask yourself what
conditions would have to exist to achieve this goal.
Timely: Binding a goal to a time -frame will give a sense of urgency
in attaining it. Learning to recite the Quran "someday" won't work. It
is important to identify by what date you will learn to recite the
Quran. This due date will not only motivate you to work to reach that
goal but also help you to determine if you have fulfilled your goal or
not. And, of course, a goal of this magnitude should be broken up into
smaller smart goals, to ensure advancement and assessment.
The Prophetand his Companionsused to prepare for Ramadan well before
start the month. One way of doing so is to identify and formalize
goals for it now, if you haven't already. For goals not only help us
prioritize our life but also enable us to undergo the requisite
purification of intention. This, in turn, assists us in becoming
focused in and with our lives. Thus goals are an integral part
ofhaving a plan, a purpose, for our life.
Heed this last point well, for a lifewithout a plan is a plan for
certain failure. We ask Allaah to direct us toward those goals
thatwill help us earn His pleasure, for,indeed, that is the ultimate
goal that He Almighty has commanded all of us to seek in this fleeting
life.
fact that Allaah Almighty has made certain things obligatory for
Muslims while encouraging them toward other levels of worship )Sunan
and Nawaafil, that is, the desirable and the additional(. Some Muslims
focus more on the later )like the Taraaweeh prayers( to the neglect of
the obligation )like thefive daily prayers(. It is important to
fulfill the obligation, before attempting to practice the Sunan and
Nawaafil.
When setting goals for Ramadan,then, remember to set smart)sensible,
measurable, attainable, realistic, timely( goals:
Specific: A specific goal has a much greater chance of being
accomplished than a general goal. To set a specific goal you must
answer the six "W" questions:
Who:Who is involved?)remember, you are a Muslim, a servant of Allaah(
What: What do I want to accomplish? )for Ramadan - attain Taqwa; in
life - seek the pleasure of Allaah(
When: Establish a timeframe
Where: Identify a location )work,home, etc.(
How: Identify requirements and constraints )if the goal is to memorize
certain parts of the Quran then the requirement is to know proper
Tajweed. If so, one constraint that one may face is the amount of
Quran one can memorize depending on their fluency in reciting Quran(
Why: Specific reasons, purpose or benefits of accomplishing the goal
Measurable: Establish concrete criteria for measuring progress toward
the attainment of your goals. To determine if your goal is measurable,
ask questions like How much? How many? How will I know when it is
accomplished? Hence, a measurable, spiritual goal for Ramadan can be,
say: I will perform all the Sunnah prayers before and after each
obligatory prayer everyday duringthe month of Ramadan.
Attainable: You can attain most any goal you set when you plan your
steps wisely and establish a timeframe that allows you to carry out
those steps. Goals that may have seemed far away and out of reach
eventually move closer and become attainable notbecause your goals
shrink, but because you grow and expand tomatch them. A believer is
susceptible to falling into the fallacy of considering him - or
herself unworthy of a certain level of spirituality because of past
sins committed. This is an old device of Satan, to weigh us down and
cause us to despond of the mercy of Allaah. To succumb to this
whispering is to forget that our Lord, Allaah, MostHigh, is all
forgiving and Most Merciful. Allaah States in a Sacred Hadeeth:"I am
as My servant thinks I am. I am with him when he makes mention of Me.
If he makes mention of Me to himself, I make mention of him to Myself.
And if he makes mention of Me inan assembly, I make mention of him in
an assembly better than it. And if he draws near to Me an arm's
length, I draw near to him a fathom's length. And if he comes to Me
walking, I go to himat speed."]Al-Bukhaari and Muslim[ Therefore, as
the servantof Allaah exerts himself or herselfspiritually, Allaah
expedites the attainment of that spiritual goal.
Realistic: This is not a synonym for "easy." Realistic, in this case,
means "doable." To be realistic, agoal must represent an objective
toward which you are both willing and able to work.
One way to know if your goal is realistic is to determine if you have
accomplished anything similar in the past. Also, ask yourself what
conditions would have to exist to achieve this goal.
Timely: Binding a goal to a time -frame will give a sense of urgency
in attaining it. Learning to recite the Quran "someday" won't work. It
is important to identify by what date you will learn to recite the
Quran. This due date will not only motivate you to work to reach that
goal but also help you to determine if you have fulfilled your goal or
not. And, of course, a goal of this magnitude should be broken up into
smaller smart goals, to ensure advancement and assessment.
The Prophetand his Companionsused to prepare for Ramadan well before
start the month. One way of doing so is to identify and formalize
goals for it now, if you haven't already. For goals not only help us
prioritize our life but also enable us to undergo the requisite
purification of intention. This, in turn, assists us in becoming
focused in and with our lives. Thus goals are an integral part
ofhaving a plan, a purpose, for our life.
Heed this last point well, for a lifewithout a plan is a plan for
certain failure. We ask Allaah to direct us toward those goals
thatwill help us earn His pleasure, for,indeed, that is the ultimate
goal that He Almighty has commanded all of us to seek in this fleeting
life.
Ramadan Articles - "R" is for Ramadan and resolution – I
It is customary among many peoples to set New Year resolutions. The
majority of people lose their newfound resolve, however, within just a
few months. This is mainly because few of us know how to set goals for
our self-promises. Even less have an action plan to achieve them.
The best time to set resolutions or renew intentions for Muslims is
not in Muharram or January, but Ramadan, for Ramadan is Divinely
designed to be a month of personal and communal change. No surprise,
then, that it is also the lunar period in which Allaah Almighty
changed the destiny of humankind by blessingthem with His final and
universal Divine Guidance.
In it, as a commemoration and a renewal, Allaah re-instituted fasting
among humanity and magnified all the other great actsof worship not
specifically time-bound to another calendar date or season. His
Heavenly purpose, therein, being precisely to purify us both
physically and spiritually. These acts of worship,within a state of
worship, within framework of worship— Sadaqah)charity(, for instance,
given when one is in a condition of self-imposed deprivation, within a
divinely demarcated, obligatorysacred span—of and by their verynature
facilitate—even mandate—change in our lives, at the very list by
disrupting our daily routines. It is during this time of flux that our
lives are most malleable to any attempts to improve them. Muslims
must, therefore, set new resolutions and goals for and during this
month.
But what kind of resolutions should we make? What type of goals should
we seek to achieve?
Allaah Almighty has clearly set out the main goal for the month of
Ramadan by declaring 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[, that is to become ever God-fearing.
But the acquisition of Taqwa itself contains a higher purpose: To
prepare us for a much greater achievement in life— namely, to meet
Allaah. Allaah States this throughout the Quran what means:
...{•Then to your Lord is your return…{]Quran 6:164[
•}…To Him is the destination.{]Quran 40:3[
•}And that to your Lord is the finality.{]Quran 53:42[
It is for this reason that Allaah States in another place in the Quran
concerning Hajj)Pilgrimage( what means:}…And take provisions, but
indeed, the best provision is fear of Allaah. And fear Me, O you of
understanding.{]Quran 2: 197[ Hajj, in this life, symbolizes our
inevitable meeting with Allaah in the Hereafter while Ramadan
represents the life of this world that we are living, which, again, is
a preparation for that ultimate goal.
The practical reflection of our spiritual objectives
Given this understanding of the profound aspirations of the believer,
the main focus for any Ramadan goal should entail the ultimate
ambition of a favorable meeting with Allaah.
One of the most common New Year resolutions is to lose weight. This,
it seems, has also become a common objective for Muslims during
Ramadan. Although keeping a healthy body is part of our responsibility
as Muslims, if our focus is as solemnas meeting Allaah in joy and
happiness, then it becomes clear that our goals for Ramadan mustbe
more comprehensive than losing weight.
Our lives are multidimensional: Financial, spiritual, intellectual,
social, familial, personal, philanthropic, physical, etc.
Consequently, the resolutions weset for Ramadan must reflect
thismulti-dimensionality. Some people expend all their energy in
pursuing only their financial goals and pay no heed to other aspects
of their life. Muslims should try to achieve and maintain the golden
mean, as practiced by the Messenger of Allaahin all aspects of his
life.
A successful personal goal setting endeavor begins with a
self-assessment. For Muslims, thecentral question in accounting for
oneself is to ask sincerely:"Am I observing the golden meanin my
life?"This will reveal wherewe focus most of our energy and resources
in life.
For some of us, we may realize that we are spending the bulk of our
time and energy at work, to the detrimental neglect of our family
life. Others may come to realize that though their family, social, and
intellectual life is satisfactory, the spiritual aspect is wanting.
Still others may conclude that while they are financially fulfilled,
they fall short in giving charity. This central question will help us
identify areas and aspects in our lives that we need to work on in
orderto achieve and maintain that golden mean. Still, the question
remains, How should we prioritize our goals?
Allaah Almighty provides guidance in setting priorities in life
through the example of His Friend, Ibraaheem. After delivering his
wife Hajar and his son Ismaa'eelto the precincts of the barren sacred
valley of Makkah, Ibraaheemwalks away from them, as directed by Allaah
Almighty. When he is out of their sight, he turns around facing the
place of the Ka'bah and makes the following Du'aa )supplication(
forthem:}Our Lord, I have settled some of my descendants in an
uncultivated valley near Your sacred House, our Lord, that they may
establish prayer. So make hearts among the people incline toward them
and provide for them from the fruits that they might be
grateful.{]Quran 14:37[
Note that though Ibraaheemacknowledges in his supplicationthe scarcity
of food and water faced by his family—an urgent matter of life and
death—the first affair of significance that Ibraaheemplaces before
Allaah Almighty is the high purpose of his intent: To facilitate his
family in the establishment of Salaah )prayer(. Only after first
establishing their spiritual mission—and by extension his hope in
Allaah's succor of their vital spiritual need—does Ibraaheemturn in
his supplication toward their dire physical and social needs in his
supplication. And even then, he connects the purpose of the
fulfillment of their social and physical needs to their )ultimate(
spiritual goal, namely, to thank Allaah.
It is with this same spirit and understanding that we need to
prioritize our goals for life in general, and more specifically for
the month of Ramadan.
majority of people lose their newfound resolve, however, within just a
few months. This is mainly because few of us know how to set goals for
our self-promises. Even less have an action plan to achieve them.
The best time to set resolutions or renew intentions for Muslims is
not in Muharram or January, but Ramadan, for Ramadan is Divinely
designed to be a month of personal and communal change. No surprise,
then, that it is also the lunar period in which Allaah Almighty
changed the destiny of humankind by blessingthem with His final and
universal Divine Guidance.
In it, as a commemoration and a renewal, Allaah re-instituted fasting
among humanity and magnified all the other great actsof worship not
specifically time-bound to another calendar date or season. His
Heavenly purpose, therein, being precisely to purify us both
physically and spiritually. These acts of worship,within a state of
worship, within framework of worship— Sadaqah)charity(, for instance,
given when one is in a condition of self-imposed deprivation, within a
divinely demarcated, obligatorysacred span—of and by their verynature
facilitate—even mandate—change in our lives, at the very list by
disrupting our daily routines. It is during this time of flux that our
lives are most malleable to any attempts to improve them. Muslims
must, therefore, set new resolutions and goals for and during this
month.
But what kind of resolutions should we make? What type of goals should
we seek to achieve?
Allaah Almighty has clearly set out the main goal for the month of
Ramadan by declaring 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[, that is to become ever God-fearing.
But the acquisition of Taqwa itself contains a higher purpose: To
prepare us for a much greater achievement in life— namely, to meet
Allaah. Allaah States this throughout the Quran what means:
...{•Then to your Lord is your return…{]Quran 6:164[
•}…To Him is the destination.{]Quran 40:3[
•}And that to your Lord is the finality.{]Quran 53:42[
It is for this reason that Allaah States in another place in the Quran
concerning Hajj)Pilgrimage( what means:}…And take provisions, but
indeed, the best provision is fear of Allaah. And fear Me, O you of
understanding.{]Quran 2: 197[ Hajj, in this life, symbolizes our
inevitable meeting with Allaah in the Hereafter while Ramadan
represents the life of this world that we are living, which, again, is
a preparation for that ultimate goal.
The practical reflection of our spiritual objectives
Given this understanding of the profound aspirations of the believer,
the main focus for any Ramadan goal should entail the ultimate
ambition of a favorable meeting with Allaah.
One of the most common New Year resolutions is to lose weight. This,
it seems, has also become a common objective for Muslims during
Ramadan. Although keeping a healthy body is part of our responsibility
as Muslims, if our focus is as solemnas meeting Allaah in joy and
happiness, then it becomes clear that our goals for Ramadan mustbe
more comprehensive than losing weight.
Our lives are multidimensional: Financial, spiritual, intellectual,
social, familial, personal, philanthropic, physical, etc.
Consequently, the resolutions weset for Ramadan must reflect
thismulti-dimensionality. Some people expend all their energy in
pursuing only their financial goals and pay no heed to other aspects
of their life. Muslims should try to achieve and maintain the golden
mean, as practiced by the Messenger of Allaahin all aspects of his
life.
A successful personal goal setting endeavor begins with a
self-assessment. For Muslims, thecentral question in accounting for
oneself is to ask sincerely:"Am I observing the golden meanin my
life?"This will reveal wherewe focus most of our energy and resources
in life.
For some of us, we may realize that we are spending the bulk of our
time and energy at work, to the detrimental neglect of our family
life. Others may come to realize that though their family, social, and
intellectual life is satisfactory, the spiritual aspect is wanting.
Still others may conclude that while they are financially fulfilled,
they fall short in giving charity. This central question will help us
identify areas and aspects in our lives that we need to work on in
orderto achieve and maintain that golden mean. Still, the question
remains, How should we prioritize our goals?
Allaah Almighty provides guidance in setting priorities in life
through the example of His Friend, Ibraaheem. After delivering his
wife Hajar and his son Ismaa'eelto the precincts of the barren sacred
valley of Makkah, Ibraaheemwalks away from them, as directed by Allaah
Almighty. When he is out of their sight, he turns around facing the
place of the Ka'bah and makes the following Du'aa )supplication(
forthem:}Our Lord, I have settled some of my descendants in an
uncultivated valley near Your sacred House, our Lord, that they may
establish prayer. So make hearts among the people incline toward them
and provide for them from the fruits that they might be
grateful.{]Quran 14:37[
Note that though Ibraaheemacknowledges in his supplicationthe scarcity
of food and water faced by his family—an urgent matter of life and
death—the first affair of significance that Ibraaheemplaces before
Allaah Almighty is the high purpose of his intent: To facilitate his
family in the establishment of Salaah )prayer(. Only after first
establishing their spiritual mission—and by extension his hope in
Allaah's succor of their vital spiritual need—does Ibraaheemturn in
his supplication toward their dire physical and social needs in his
supplication. And even then, he connects the purpose of the
fulfillment of their social and physical needs to their )ultimate(
spiritual goal, namely, to thank Allaah.
It is with this same spirit and understanding that we need to
prioritize our goals for life in general, and more specifically for
the month of Ramadan.
Ramadan Articles - Why Ramadan is Special: Characteristics and Features - II
… Continued
It is the month of Thikr)remembrance of Allaah( and supplication.
Allaah The Almighty Says )what means(:
• }and remember Allaah often that you may succeed.{ ]Quran 62:10[
• }and the men who remember Allaah often and the women whodo so -
for them Allaah has prepared forgiveness and a great reward.{ ]Quran
33:35[
• }And invoke Him in fear and aspiration. Indeed, the mercy of
Allaah is near to the doers of good.{ ]Quran 7:56[
• }And when My servants ask you, ]O Muhammad[, concerning Me -
indeed I am near. I respond to the invocation of the supplicant when
he calls upon Me. So let them respond to Me]by obedience[ and believe
in Me that they may be ]rightly[ guided.{ ]Quran 2:186[
This last noble verse in particular highlights the intimate relation
between fasting and supplication.
In Ramadan, there is Laylatu Al-Qadr )the Night of Decree(, in
connection with which Allaah The Almighty Says )what means(:}The Night
of Qadr )Decree( is better than a thousand months.{ ]Quran 97:3[
According to the scholars, any righteous deed performed therein is
better than the actions of one thousand months, i.e. almost 83 years.
Thisis sufficient commendation of its superiority and honor, and the
magnificence of the deed done on it for the one whom Allaah guides to
stay up in worship on that night– we ask Allaah The Almighty to guide
us to that always, by His bounty and generosity. It is narrated in an
authentic Hadeeth that the Messenger of Allaahsaid: "Hewho stands )in
prayer( on the Night of Al-Qadr, out of sincere faith, and expecting
the reward with Allaah, his previous sins would be forgiven for him."
Thatis among the merits of standing)in prayer( on it; and sufficient
it is for a prize and profit.
Among the characteristics of Ramadan is the superiority of charity in
it, compared to any other time. It is narrated that theMessenger of
Allaahwas asked, "Which object of charity isthe best?" He said: "An
object of charity to be given in Ramadan."]At-Tirmithi[ It is narrated
on the authority of Ibn 'Abbaasthat he said, "The Messenger of
Allaahwas the most generous of all the people, and he used to reach
the peak in generosity in the month of Ramadan when Jibreel)Gabriel(
met him. Jibreel used to meet him every night of Ramadan to teach him
the Quran.The Messenger of Allaahwas the most generous person, even
more generous and faster in spending charity than the blowing wind."
]Al-Bukhaari and Muslim[ According to the narration of Ahmad, "He was
never asked ]for[ anything but hegave it." Generosity is to give
liberally and openhandedly in charity or anything else.
His increased munificenceinRamadanwas a means to avail himself of this
blessed time and of the multiplication of deeds and their rewards in
it. It is narrated on the authority of Salmaanin a Marfoo' Hadeeth,
that hesaid: "Whoever draws near to Allaah in it )Ramadan( with a good
act, it is )multiplied as much( as if he has performed an obligatory
dutyat any other time; and whoever draws near to Allaah with an
obligatory duty in it, it is)multiplied as much( as if he has
performed seventy obligatory duties at any other time."
The combination of fasting and charity has a greater effect in
removing sins and prevention from Hellfire. According to an authentic
Hadeeth: "Fasting acts as a protective shield" i.e., to save one from
Hellfire. According to another authentic Hadeeth, hesaid: "Safeguard
yourselves from Hellfire even with half a date )to be given in
charity(."
A further characteristic of Ramadan is that the 'Umrah)minor
pilgrimage( performed in it is equal to Hajj )major pilgrimage( in
reward. It is proven in the books of Al-Bukhaari and Muslim that the
Messenger of Allaahsaid: "'Umrah performed in Ramadan is equal to
Hajj." Or, according to another narration: "… is equal to Hajj
performed along with me."
Another characteristic lies in the fact that it is the month of the
Quran, as Allaah The Almighty Says )what means(: }The month of Ramadan
]is that[ in which was revealed the Quran, guidancefor the people and
clear proofs ofguidance and criterion.{ ]Quran 2:185[ The Quran
recited in it mends the hearts and provides guidance for the one who
recites it, reflects upon its meanings, and supplicates Allaah The
Almighty with it. In connection with the superiority of recitation of
the Quran, the Messenger of Allaahsaid:
• "The skillful reciter of the Quran will be with the noble and
dutiful messenger-angels, and the one who recites it with difficulty
will be granted a doublereward."
• "Recite the Quran, because it will come as an intercessor for
itsreciters on the Day of Judgment."
• "Verily, Allaah raises some people by )virtue of( that Book)i.e., the Quran(."
• "The best one among you is he who learns and then teaches the Quran."
All those Hadeeths are authentic, and include the greatest glad
tidings to the person who recitesthe Quran with reflection and
meditation. Then, how much greater would be the reward andbenefit if
it was recited in Ramadan?
May Allaah The Almighty make us of the people of the Quran, who are
counted among the special worshippers of Allaah The Almighty and the
elite among thebelievers.
Why Ramadan is Special: Characteristics and Features - I
It is the month of Thikr)remembrance of Allaah( and supplication.
Allaah The Almighty Says )what means(:
• }and remember Allaah often that you may succeed.{ ]Quran 62:10[
• }and the men who remember Allaah often and the women whodo so -
for them Allaah has prepared forgiveness and a great reward.{ ]Quran
33:35[
• }And invoke Him in fear and aspiration. Indeed, the mercy of
Allaah is near to the doers of good.{ ]Quran 7:56[
• }And when My servants ask you, ]O Muhammad[, concerning Me -
indeed I am near. I respond to the invocation of the supplicant when
he calls upon Me. So let them respond to Me]by obedience[ and believe
in Me that they may be ]rightly[ guided.{ ]Quran 2:186[
This last noble verse in particular highlights the intimate relation
between fasting and supplication.
In Ramadan, there is Laylatu Al-Qadr )the Night of Decree(, in
connection with which Allaah The Almighty Says )what means(:}The Night
of Qadr )Decree( is better than a thousand months.{ ]Quran 97:3[
According to the scholars, any righteous deed performed therein is
better than the actions of one thousand months, i.e. almost 83 years.
Thisis sufficient commendation of its superiority and honor, and the
magnificence of the deed done on it for the one whom Allaah guides to
stay up in worship on that night– we ask Allaah The Almighty to guide
us to that always, by His bounty and generosity. It is narrated in an
authentic Hadeeth that the Messenger of Allaahsaid: "Hewho stands )in
prayer( on the Night of Al-Qadr, out of sincere faith, and expecting
the reward with Allaah, his previous sins would be forgiven for him."
Thatis among the merits of standing)in prayer( on it; and sufficient
it is for a prize and profit.
Among the characteristics of Ramadan is the superiority of charity in
it, compared to any other time. It is narrated that theMessenger of
Allaahwas asked, "Which object of charity isthe best?" He said: "An
object of charity to be given in Ramadan."]At-Tirmithi[ It is narrated
on the authority of Ibn 'Abbaasthat he said, "The Messenger of
Allaahwas the most generous of all the people, and he used to reach
the peak in generosity in the month of Ramadan when Jibreel)Gabriel(
met him. Jibreel used to meet him every night of Ramadan to teach him
the Quran.The Messenger of Allaahwas the most generous person, even
more generous and faster in spending charity than the blowing wind."
]Al-Bukhaari and Muslim[ According to the narration of Ahmad, "He was
never asked ]for[ anything but hegave it." Generosity is to give
liberally and openhandedly in charity or anything else.
His increased munificenceinRamadanwas a means to avail himself of this
blessed time and of the multiplication of deeds and their rewards in
it. It is narrated on the authority of Salmaanin a Marfoo' Hadeeth,
that hesaid: "Whoever draws near to Allaah in it )Ramadan( with a good
act, it is )multiplied as much( as if he has performed an obligatory
dutyat any other time; and whoever draws near to Allaah with an
obligatory duty in it, it is)multiplied as much( as if he has
performed seventy obligatory duties at any other time."
The combination of fasting and charity has a greater effect in
removing sins and prevention from Hellfire. According to an authentic
Hadeeth: "Fasting acts as a protective shield" i.e., to save one from
Hellfire. According to another authentic Hadeeth, hesaid: "Safeguard
yourselves from Hellfire even with half a date )to be given in
charity(."
A further characteristic of Ramadan is that the 'Umrah)minor
pilgrimage( performed in it is equal to Hajj )major pilgrimage( in
reward. It is proven in the books of Al-Bukhaari and Muslim that the
Messenger of Allaahsaid: "'Umrah performed in Ramadan is equal to
Hajj." Or, according to another narration: "… is equal to Hajj
performed along with me."
Another characteristic lies in the fact that it is the month of the
Quran, as Allaah The Almighty Says )what means(: }The month of Ramadan
]is that[ in which was revealed the Quran, guidancefor the people and
clear proofs ofguidance and criterion.{ ]Quran 2:185[ The Quran
recited in it mends the hearts and provides guidance for the one who
recites it, reflects upon its meanings, and supplicates Allaah The
Almighty with it. In connection with the superiority of recitation of
the Quran, the Messenger of Allaahsaid:
• "The skillful reciter of the Quran will be with the noble and
dutiful messenger-angels, and the one who recites it with difficulty
will be granted a doublereward."
• "Recite the Quran, because it will come as an intercessor for
itsreciters on the Day of Judgment."
• "Verily, Allaah raises some people by )virtue of( that Book)i.e., the Quran(."
• "The best one among you is he who learns and then teaches the Quran."
All those Hadeeths are authentic, and include the greatest glad
tidings to the person who recitesthe Quran with reflection and
meditation. Then, how much greater would be the reward andbenefit if
it was recited in Ramadan?
May Allaah The Almighty make us of the people of the Quran, who are
counted among the special worshippers of Allaah The Almighty and the
elite among thebelievers.
Why Ramadan is Special: Characteristics and Features - I
Ramadan Articles - Moon Sighting: Between Sharee’ah and Astronomy- II
… Continued
Allaah The Almighty is aware of the great progress of astronomy in the
future. However, He did notconsider it crucial in confirming the
causes of acts of worship. Allaah The Almighty revealed this to the
Prophetand so he said:"We are an unlettered nation, weneither write
nor know calculations. The month is like this and this )pointing with
his hands; sometimes of 29 days andsometimes of 30 days(."
This is clear proof that using astronomical calculations in confirming
the crescents is rejected under Sharee'ah. The Hadeeth commands us to
sight the crescent, as if we are unlettered and have no ability to
write, read or know the astronomical calculations. This, however, does
not mean belittling or disdaining the value of astronomy. Rather,
astronomers can play a great rolein many areas of life. However, they
should stay away from religious issues, because they arenot allowed to
play any role in confirming the causes and reasons of the acts of
worship. Allaah The Almighty has made the rulings contingent on
tangible causes and reasons.
The scholars of Fiqh unanimouslyagreed that the Sharee'ah-approved
cause for confirming the beginning of fasting is sighting the crescent
and that using astronomical calculations in this regard is rejected,
whether the sky is clear or cloudy. Only a group of the late scholars
contradicted this consensus and introduced a cause which is not
prescribed by Allaah The Almighty. Their opinion is meaningless and is
nullified by the preceding consensus of the scholars as wellas the
practical consensus. Muslims during all ages, even when they were
advanced in astronomy and establishing astronomical observatories, did
not use this in confirming the causes of the Sharee'ah rulings.
Since Islam recognized the judiciary system, it did not happen that a
judge gave a rulingaccording to astronomical calculations. Still
judges sight thecrescent or wait for trustworthy witnesses to confirm
the sighting. In Egypt or example, since the establishment and
untilits abolishment, the Supreme Sharee'ah Courts there never adopted
astronomical calculationin confirming the sighting of the crescent at
all. Then Dar Al-Ifta of Egypt )the entity responsible for issuing
Islamic rulings( adopted the same approach. It happened lately that
some Muftis introduced this religious innovation and rejected the
Sharee'ah-cause )sighting the crescent by eyes( and introduced a new
cause which is not prescribed by Allaah The Almighty )astronomical
calculations(. By doing so, they contradicted the scientific and
practical consensus of the MuslimUmmah since the era of the
Prophetuntil the current time. They considered astronomical
calculations something deducible and certain,even though they are
based on assumptions, calculations and astronomical instruments,
whichare prone to right and wrong. As evidence, there are
contradictions between calendars which are based on astronomical
calculations. What is based on assumptions does not confirm certainty,
because there is always room for error.
Still we have to be alert to three issues:
First: The lunar month from the astronomers' view is the period
between the gathering of the sun and the moon twice after
thedisappearance and before the appearance. According to them, this
period is )29( days, and )12( hours and )44( minutes.
However, the lunar month from the Sharee'ah view is sighting it at
sunset, i.e. when the moon appears for the first time after darkness.
The month from the Sharee'ah view is neither more than )30( days nor
less than )29( days.
Accordingly, there are differencesbetween the Sharee'ah considerations
and the astronomical considerations from several aspects:
1 – According to astronomers, the month begins before its beginning is
admitted by Sharee'ah, and thus it ends earlier.
2 – According to astronomers, the month is estimated by a fixedunit of
time, which is different from the duration admitted by Sharee'ah, as
indicated above.
3 – According to Sharee'ah, the month begins based on sense, which is
sighting, or by the completion of 30 days of the previous month.
According to astronomers, however, the month begins based on
assumption, not certainty, when the previous month ends.
4 – According to astronomers, there is no difference when the
gathering of the sun and the moon occurs during the day or night. When
there is a gathering and separation )of the sun and the moon( even
shortly before dawn, the day starts immediatelyafter dawn. When it
occurs during the daytime, the day begins immediately a moment later.
The Sharee'ah, however, considers sighting at sunset. When the moon is
seen during the daytime, after midday, it is for the next night and
that day must not be fasted. Scholars unanimously agree on this.
Second: There must be a differentiation between two distinct matters:
one, the acceptable difference in opinions among scholars of Fiqh
regardingthe issue of difference in sightings )i.e., whether sighting
it in one country suffices, or that each country must sight it in
order to start fasting(, and second, the impermissibility of depending
on astronomical calculations in confirming the beginning and end of
the month.In the second case, difference is unacceptable because it
contradicts the relevant consensus. Although scholars differ regarding
the issue of difference in sightings, they unanimously agree that the
sole means to determine the beginning and end of the month is the
Sharee'ah-approved sighting, not astronomical calculations. Some
people mix between the two matters and quote words of the scholars
regarding the first issue to prove their view regarding the second
issue. So, one should be alert in this context.
Third: It is an advice for the one who contradicts the official Mufti
in his country if it is proved that he relies on astronomical
calculations in confirming the crescent. One should not publicly
declare his contradiction. Rather, he should keep this matter hidden
and act according to the Sharee'ah-approved sighting. He should not
invite others to adoptthe same attitude in order to make Muslims avoid
dispute and disunity and to block the means that could lead to
unfavorable results. This is also not to give the secularists and
hypocrites from the enemies of religion an opportunity to cast doubt
into people's hearts regarding their religion and question the
sanctityof fasting within the souls of ordinary people. We ask Allaah
tohelp us avoid all the evil of the enemies of Islam.
Allaah The Almighty is aware of the great progress of astronomy in the
future. However, He did notconsider it crucial in confirming the
causes of acts of worship. Allaah The Almighty revealed this to the
Prophetand so he said:"We are an unlettered nation, weneither write
nor know calculations. The month is like this and this )pointing with
his hands; sometimes of 29 days andsometimes of 30 days(."
This is clear proof that using astronomical calculations in confirming
the crescents is rejected under Sharee'ah. The Hadeeth commands us to
sight the crescent, as if we are unlettered and have no ability to
write, read or know the astronomical calculations. This, however, does
not mean belittling or disdaining the value of astronomy. Rather,
astronomers can play a great rolein many areas of life. However, they
should stay away from religious issues, because they arenot allowed to
play any role in confirming the causes and reasons of the acts of
worship. Allaah The Almighty has made the rulings contingent on
tangible causes and reasons.
The scholars of Fiqh unanimouslyagreed that the Sharee'ah-approved
cause for confirming the beginning of fasting is sighting the crescent
and that using astronomical calculations in this regard is rejected,
whether the sky is clear or cloudy. Only a group of the late scholars
contradicted this consensus and introduced a cause which is not
prescribed by Allaah The Almighty. Their opinion is meaningless and is
nullified by the preceding consensus of the scholars as wellas the
practical consensus. Muslims during all ages, even when they were
advanced in astronomy and establishing astronomical observatories, did
not use this in confirming the causes of the Sharee'ah rulings.
Since Islam recognized the judiciary system, it did not happen that a
judge gave a rulingaccording to astronomical calculations. Still
judges sight thecrescent or wait for trustworthy witnesses to confirm
the sighting. In Egypt or example, since the establishment and
untilits abolishment, the Supreme Sharee'ah Courts there never adopted
astronomical calculationin confirming the sighting of the crescent at
all. Then Dar Al-Ifta of Egypt )the entity responsible for issuing
Islamic rulings( adopted the same approach. It happened lately that
some Muftis introduced this religious innovation and rejected the
Sharee'ah-cause )sighting the crescent by eyes( and introduced a new
cause which is not prescribed by Allaah The Almighty )astronomical
calculations(. By doing so, they contradicted the scientific and
practical consensus of the MuslimUmmah since the era of the
Prophetuntil the current time. They considered astronomical
calculations something deducible and certain,even though they are
based on assumptions, calculations and astronomical instruments,
whichare prone to right and wrong. As evidence, there are
contradictions between calendars which are based on astronomical
calculations. What is based on assumptions does not confirm certainty,
because there is always room for error.
Still we have to be alert to three issues:
First: The lunar month from the astronomers' view is the period
between the gathering of the sun and the moon twice after
thedisappearance and before the appearance. According to them, this
period is )29( days, and )12( hours and )44( minutes.
However, the lunar month from the Sharee'ah view is sighting it at
sunset, i.e. when the moon appears for the first time after darkness.
The month from the Sharee'ah view is neither more than )30( days nor
less than )29( days.
Accordingly, there are differencesbetween the Sharee'ah considerations
and the astronomical considerations from several aspects:
1 – According to astronomers, the month begins before its beginning is
admitted by Sharee'ah, and thus it ends earlier.
2 – According to astronomers, the month is estimated by a fixedunit of
time, which is different from the duration admitted by Sharee'ah, as
indicated above.
3 – According to Sharee'ah, the month begins based on sense, which is
sighting, or by the completion of 30 days of the previous month.
According to astronomers, however, the month begins based on
assumption, not certainty, when the previous month ends.
4 – According to astronomers, there is no difference when the
gathering of the sun and the moon occurs during the day or night. When
there is a gathering and separation )of the sun and the moon( even
shortly before dawn, the day starts immediatelyafter dawn. When it
occurs during the daytime, the day begins immediately a moment later.
The Sharee'ah, however, considers sighting at sunset. When the moon is
seen during the daytime, after midday, it is for the next night and
that day must not be fasted. Scholars unanimously agree on this.
Second: There must be a differentiation between two distinct matters:
one, the acceptable difference in opinions among scholars of Fiqh
regardingthe issue of difference in sightings )i.e., whether sighting
it in one country suffices, or that each country must sight it in
order to start fasting(, and second, the impermissibility of depending
on astronomical calculations in confirming the beginning and end of
the month.In the second case, difference is unacceptable because it
contradicts the relevant consensus. Although scholars differ regarding
the issue of difference in sightings, they unanimously agree that the
sole means to determine the beginning and end of the month is the
Sharee'ah-approved sighting, not astronomical calculations. Some
people mix between the two matters and quote words of the scholars
regarding the first issue to prove their view regarding the second
issue. So, one should be alert in this context.
Third: It is an advice for the one who contradicts the official Mufti
in his country if it is proved that he relies on astronomical
calculations in confirming the crescent. One should not publicly
declare his contradiction. Rather, he should keep this matter hidden
and act according to the Sharee'ah-approved sighting. He should not
invite others to adoptthe same attitude in order to make Muslims avoid
dispute and disunity and to block the means that could lead to
unfavorable results. This is also not to give the secularists and
hypocrites from the enemies of religion an opportunity to cast doubt
into people's hearts regarding their religion and question the
sanctityof fasting within the souls of ordinary people. We ask Allaah
tohelp us avoid all the evil of the enemies of Islam.
Ramadan Articles - Preparing for Ramadan
Ramadan is the month of excitement for Muslims. Itis the month of
revelation of the Quran, the month of reading and reciting the whole
Quran, the month of Tahajjud and the month of Tarawih prayers, of
Sadaqah and Zakah-ul-Fitr.
No one can go anywhere without preparation, andno one invites a guest
without preparing to welcome him/her. Similarly, to welcome Ramadan,
the month of fasting, one has to prepare.
11 Tips for Preparing for Ramadan:
1.Try to fast on Mondays and Thursdays as of today.
2.Start reading the Quraneveryday after Fajr prayers.
3.Spend some time listening to recitations from the Quran.
4.Train yourself to go bedearly so that you do notmiss the Fajr prayers.
5.Keep yourself in a state of Wudu most of the time.
6.Evaluate yourself each day before going to bed.
7.Thank Allah for good deeds, and repent to Him for your mistakes and sins.
8.Give yourself time alone, so that you can meditate, make dhikr and tasbeeh.
9.Start giving Sadaqah each day, no matter how little. Make it a habit
like eating and drinking.
10.Spend more time reading Islamic books,especially the Quran, Seerah,
Hadith, and Fiqh.
11.Find time to help others with your wisdom, knowledge and talent.Try
to writearticles on Islam for Muslims and non-Muslims.
Some Facts About the Saum of Ramadan
1.Fardh:The Saum of Ramadan is Fardh (obligatory). It is enjoined on
all Muslim men and women.
2.Moon Sighting:The Saum of Ramadan commences when the sighting of the
Ramadan Hilal (crescentmoon) has been confirmed in accordance with the
rules of the Shariah. Niyyat (Intention) for the Saum of Ramadan
should be renewed each day. A single Niyyat at the beginningof Ramadan
will not suffice for the Saum of the entire month.
3.Kaffarah:A fast of Ramadan broken deliberately without valid reason,
after having made the Niyyatfor fasting during the night, brings about
the penalty of Kaffarah. Note: a traveller is permitted to refrain
from Saum, although it is meritorious for him/her to fast, if the
journey is not a difficultone. The traveller shall make Qadha of all
Saumomitted during the journey.
4.Menstruation:If a woman starts menstruating during the course of the
fasting day, the fast is not valid. It is not incumbent to abstain
from eating during the remaining part of the day. Preferably, it is
better to avoid eating in the presence of those who are fasting. She
can compensate forher missed fasts later after Ramadan.
5.Pregnancy:When a pregnant woman has a genuine fear for either her
own life or the life of the child she is bearing, it will be
permissible for her to refrain from Saum. She will have to make Qadha
of the Saum she misses as a result.
6.Elderly:A very old person who is truly unable to fast, is permitted
to refrain from Saum. He has to offer compensation by means of paying
the Fidyah.
Questions & Answers About the Kaffarah of Ramadan
1.What does Kaffarah mean?
Kaffarah (compensation) is the penalty which is imposed by Shariah for
the deliberate and flagrant nullification of the Saum of Ramadan.
2.Does it apply to all fasts?
Kaffarah applies to onlythe Saum of Ramadan.
3.When does it apply?
Kaffarah comes into force only if the Niyyat for fasting was made
atnight, i.e. before SubahSadiq. Thus, if Niyyat was made during the
night to fast the following day, and thenthe fast is broken without
valid reason, the Kaffarah penalty comes into effect.
4.What does the penalty consist of?
Kaffarah for flagrantly breaking a fast of Ramadan is to fast 60
consecutive days- sixty days, one after the other, without missing any
day in between.
5.What renders the Kaffarah invalid?
The Kaffarah will be rendered invalid if for any reason- be it a
validreason, even a single day is omitted during the 60 day-Kaffarah
course. Thus if a personfasted for 59 days and failed to fast on the
60th day due to illness, he will have to start theKaffarah all over
again. The only interruption which will not invalidate the Kaffarah is
Haydh (the monthly menses of women).
6.What if one cannot fulfill the Kaffarah?
A person who is unable to discharge the Kaffarah because of ill-health
or very old age, will have to feed 60 poor persons. Each miskeen
(poor) should be given two full meals for the day or the amount in
cash which is given as Sadaqah Fitr.This amount is the priceof
approximately 2 kilograms bread flour. Instead of the cash, the flour
may also be given.
7.Do the penalties add upwithin the month?
No. A single Ramadan, makes Wajib only one Kaffarah irrespective ofthe
number of fasts flagrantly broken during that Ramadan.
8.Do the penalties add upfrom year to year?
Yes. If fasts were flagrantly nullified in more than one Ramadan, the
number of Kaffarah will be equal to the number of Ramadan. So if fasts
were flagrantly broken in three different Ramadans, three different
Kaffarah will be obligatory.
9.What if the Kaffarah month is less than 30 days?
When the Kaffarah is commenced on the 1st day of the Islamic month,
then fasting two full Islamic months will suffice for the Kaffarah
even if the total number of days in the two months are 58 days (29 day
months). If, however, the Kaffarah is started during the course of the
month, then it will be necessary to fast full 60 days.
revelation of the Quran, the month of reading and reciting the whole
Quran, the month of Tahajjud and the month of Tarawih prayers, of
Sadaqah and Zakah-ul-Fitr.
No one can go anywhere without preparation, andno one invites a guest
without preparing to welcome him/her. Similarly, to welcome Ramadan,
the month of fasting, one has to prepare.
11 Tips for Preparing for Ramadan:
1.Try to fast on Mondays and Thursdays as of today.
2.Start reading the Quraneveryday after Fajr prayers.
3.Spend some time listening to recitations from the Quran.
4.Train yourself to go bedearly so that you do notmiss the Fajr prayers.
5.Keep yourself in a state of Wudu most of the time.
6.Evaluate yourself each day before going to bed.
7.Thank Allah for good deeds, and repent to Him for your mistakes and sins.
8.Give yourself time alone, so that you can meditate, make dhikr and tasbeeh.
9.Start giving Sadaqah each day, no matter how little. Make it a habit
like eating and drinking.
10.Spend more time reading Islamic books,especially the Quran, Seerah,
Hadith, and Fiqh.
11.Find time to help others with your wisdom, knowledge and talent.Try
to writearticles on Islam for Muslims and non-Muslims.
Some Facts About the Saum of Ramadan
1.Fardh:The Saum of Ramadan is Fardh (obligatory). It is enjoined on
all Muslim men and women.
2.Moon Sighting:The Saum of Ramadan commences when the sighting of the
Ramadan Hilal (crescentmoon) has been confirmed in accordance with the
rules of the Shariah. Niyyat (Intention) for the Saum of Ramadan
should be renewed each day. A single Niyyat at the beginningof Ramadan
will not suffice for the Saum of the entire month.
3.Kaffarah:A fast of Ramadan broken deliberately without valid reason,
after having made the Niyyatfor fasting during the night, brings about
the penalty of Kaffarah. Note: a traveller is permitted to refrain
from Saum, although it is meritorious for him/her to fast, if the
journey is not a difficultone. The traveller shall make Qadha of all
Saumomitted during the journey.
4.Menstruation:If a woman starts menstruating during the course of the
fasting day, the fast is not valid. It is not incumbent to abstain
from eating during the remaining part of the day. Preferably, it is
better to avoid eating in the presence of those who are fasting. She
can compensate forher missed fasts later after Ramadan.
5.Pregnancy:When a pregnant woman has a genuine fear for either her
own life or the life of the child she is bearing, it will be
permissible for her to refrain from Saum. She will have to make Qadha
of the Saum she misses as a result.
6.Elderly:A very old person who is truly unable to fast, is permitted
to refrain from Saum. He has to offer compensation by means of paying
the Fidyah.
Questions & Answers About the Kaffarah of Ramadan
1.What does Kaffarah mean?
Kaffarah (compensation) is the penalty which is imposed by Shariah for
the deliberate and flagrant nullification of the Saum of Ramadan.
2.Does it apply to all fasts?
Kaffarah applies to onlythe Saum of Ramadan.
3.When does it apply?
Kaffarah comes into force only if the Niyyat for fasting was made
atnight, i.e. before SubahSadiq. Thus, if Niyyat was made during the
night to fast the following day, and thenthe fast is broken without
valid reason, the Kaffarah penalty comes into effect.
4.What does the penalty consist of?
Kaffarah for flagrantly breaking a fast of Ramadan is to fast 60
consecutive days- sixty days, one after the other, without missing any
day in between.
5.What renders the Kaffarah invalid?
The Kaffarah will be rendered invalid if for any reason- be it a
validreason, even a single day is omitted during the 60 day-Kaffarah
course. Thus if a personfasted for 59 days and failed to fast on the
60th day due to illness, he will have to start theKaffarah all over
again. The only interruption which will not invalidate the Kaffarah is
Haydh (the monthly menses of women).
6.What if one cannot fulfill the Kaffarah?
A person who is unable to discharge the Kaffarah because of ill-health
or very old age, will have to feed 60 poor persons. Each miskeen
(poor) should be given two full meals for the day or the amount in
cash which is given as Sadaqah Fitr.This amount is the priceof
approximately 2 kilograms bread flour. Instead of the cash, the flour
may also be given.
7.Do the penalties add upwithin the month?
No. A single Ramadan, makes Wajib only one Kaffarah irrespective ofthe
number of fasts flagrantly broken during that Ramadan.
8.Do the penalties add upfrom year to year?
Yes. If fasts were flagrantly nullified in more than one Ramadan, the
number of Kaffarah will be equal to the number of Ramadan. So if fasts
were flagrantly broken in three different Ramadans, three different
Kaffarah will be obligatory.
9.What if the Kaffarah month is less than 30 days?
When the Kaffarah is commenced on the 1st day of the Islamic month,
then fasting two full Islamic months will suffice for the Kaffarah
even if the total number of days in the two months are 58 days (29 day
months). If, however, the Kaffarah is started during the course of the
month, then it will be necessary to fast full 60 days.
Ramadan Articles - The Family in Ramadan
The Family in Ramadan
Praise be to Allah.
It is one of the blessings of Allah to the Muslim that He enables him
to fast in Ramadaan and to spend its nights in prayer. It is a month
in which good deeds are multiplied and people are raised in status,
whenAllah frees some people from the Fire. So the Muslim should strive
to make the most of this month and the goodness it brings; he should
hasten to spend his life inworship. How many people have been deprived
of this month because of sickness, death or misguidance.
The Muslim must make the most of his time during this month; he hasan
unavoidable duty towards his children, to raise them well and
bringthem up properly, to urge them to do all kinds of goodness and
make them get used to that – because the child will grow up in the
manner to which his parents makes him get accustomed.
During these blessed days, the father and mother have a role to play
in making the most of this time, and we can offer parents the
following advice:
1 –Checking on the children's fasting and encouraging those who fall
short in this regard.
2 –Reminding them about the real nature of fasting, and that it is not
just giving up food and drink, but it is a means ofattaining taqwa
(piety), and that it is an opportunity for sins to beforgiven and
expiated.
It was narrated from Abu Hurayrah that the Messenger of Allah (peace
and blessings of Allah be upon him) ascended the minbar
andsaid:"Ameen, Ameen, Ameen."It was said to him, "O Messenger of
Allah, why did you do that?" He said,"Jibreel said to me, 'May Allah
rubhis nose in the dust, that person who Ramadaan comes and his sins
are not forgiven,' and I said, 'Ameen'. Then he said, 'May Allah rub
his nose in the dust, that person who lives to see his parents grow
old, one or both of them, but he does not enter Paradise,' and I said,
'Ameen'. Then he said, 'May Allah rub hisnose in the dust, that person
in whose presence you are mentioned and he does not send blessings
upon you,' and I said, 'Ameen.'"
Narrated by Ibn Khuzaymah, 1888; al-Tirmidhi, 3545; Ahmad,7444; Ibn
Hibbaan, 908. See Saheeh al-Jaami', 3501.
3 –Teaching them the etiquette and rulings on eating, such as eating
with the right hand from what is directly in front of them; reminding
them that extravagance is haraam and is harmful tothe body.
4 –Not letting them spend too long on eatingiftaar so that they miss
praying Maghrib in congregation.
5 –Reminding them about the situation of thepoor and destitute who
cannot find even a mouthful of food to quench the fires of hunger;
reminding them of the situation of those who have migrated or are
fighting in jihad for the sake of Allah in all places.
6 –These gatherings offer an opportunity to bring relatives together
and uphold the ties of kinship. This custom still exists in some
countries, and it is an opportunity to reconcile and mend broken ties
between relatives.
7 –Helping the mother toprepare the food, and to clean up and keep the
food fit for eating.
8 –Reminding them to pray qiyaam (taraweeh) and to prepare for it by
not eating too much and to get ready in time to perform the prayer in
themosque.
9 –With regard to suhoor, the parents should remind the family of the
barakah (blessing) of suhoor and that it gives a person the strength
to fast.
10 –Allowing enough time before Fajr prayer so that those who have not
prayed Witr may do so, and so that those whohave delayed their prayer
until the end of the night may pray, and so that each person may make
du'aa' to his Lord as he wishes.
11 –Paying attention to praying Fajr on time in congregation in the
mosque, for those who are required to do so. Wehave seen many people
who wake up at the end of the night to eat, then they go back to bed
and neglect Fajr prayer.
12 –It was the practice of the Prophet (peace and blessings of Allah
be upon him) in the last ten days of Ramadaan to stayup at night and
wake his family. This indicates thatthe family should pay attention to
making the most of this blessed time in doing things that are pleasing
to Allah, may He be glorified and exalted. So the husband should wake
his wife and children to do that whichwill bring them closer to their
Lord.
13 –There may be small children in the house who need to be encouraged
to fast, so the father should urge them to get up for suhoor, and
encourage them to fast by praising them and giving a reward to the one
who fasts the whole month or half of it, and so on.
It was narrated that al-Rubayyi' bint Mu'awwidh said: On the morning
of 'Ashoora' the Prophet (peace and blessings of Allah be upon him)
sent word to the villages of the Ansaar saying,"Whoever started out
not fasting, let him not eat for the rest of theday, and whoever
startedthe day fasting, let him fast."She said: We used to fast and
make our children fast, [and take them to the mosques] and make toys
for them out of wool, then if one of them cried for food we would give
him that toy until iftaar.
Narrated by al-Bukhaari, 1859; Muslim, 1136 – the words in square
brackets were narrated by Muslim.
Al-Nawawi said:
This hadeeth shows that we should train children to do acts of worship
andget them used to that, but they are not accountable. Al-Qaadi said:
It was narrated from 'Urwah that when they are able to fast it becomes
obligatory uponthem. This is a mistake which is disproven by thesaheeh
hadeeth,"The Pen is lifted from three: from the child until he reaches
adolescence…"And Allah knows best.
Sharh Muslim, 8/14
14 –If possible, the father and mother shouldtake the family for
'Umrah in Ramadaan, andthat is something that will benefit them in the
Hereafter, themselves and their family, for 'Umrah during Ramadaanhas
the same reward as Hajj. It is better to go at the beginning of
Ramadaan so as to avoid the crowds.
15 –The husband should not overburden his wife with more than she can
bear of having to prepare food and sweets.Many people take this month
to prepare fancy foods and drinks, and they go extremes in that. This
detracts from the sweetness of this month and goes against the reason
for fasting, which is to attain piety.
16 –The month of Ramadaan is the month of the Qur'aan, so we suggest
that each family gets together to read Qur'aan. The father should
teach his family torecite Qur'aan and help them to understand the
meanings of the verses. In the same gathering they may also read a
book about the rulings and etiquette of fasting. Allah has enabled
many scholars and seekers of knowledge to write books which can be
used for preaching and teaching during Ramadaan; the books aredivided
into thirty parts, so one topic can be read each day, and this will
benefit everyone.
17 –They should be encouraged to spend andcheck on their neighbours
and the needy.
It was narrated that Ibn 'Abbaas said: The Messenger of Allah (peace
and blessings of Allah be upon him) was the most generous of people,
and he was at hismost generous during Ramadaan when Jibreel met him.
He would meet him each night and revise the Qur'aan with him. The
Messenger of Allah (peace and blessings of Allah be upon him) was more
generous than the blowing wind.
Narrated by al-Bukhaari, 6; Muslim, 2308.
18 –The parents should prevent their families and children from
staying up late at night and wasting their time inthings that are of
no benefit, let alone things that are haraam. For the devils among
mankind are more active in this month in promoting evil things and
acts of immorality to those who are fasting, during the nights of
Ramadaan and during the days.
19 –They should remember the family's meeting in Allah's Paradise in
the Hereafter,and the great joy of meeting there under the shade of
His throne. These blessed gatherings in this world and coming together
to obey Allah byseeking knowledge, fasting and praying are only the
means that lead to attaining that happiness.
Praise be to Allah.
It is one of the blessings of Allah to the Muslim that He enables him
to fast in Ramadaan and to spend its nights in prayer. It is a month
in which good deeds are multiplied and people are raised in status,
whenAllah frees some people from the Fire. So the Muslim should strive
to make the most of this month and the goodness it brings; he should
hasten to spend his life inworship. How many people have been deprived
of this month because of sickness, death or misguidance.
The Muslim must make the most of his time during this month; he hasan
unavoidable duty towards his children, to raise them well and
bringthem up properly, to urge them to do all kinds of goodness and
make them get used to that – because the child will grow up in the
manner to which his parents makes him get accustomed.
During these blessed days, the father and mother have a role to play
in making the most of this time, and we can offer parents the
following advice:
1 –Checking on the children's fasting and encouraging those who fall
short in this regard.
2 –Reminding them about the real nature of fasting, and that it is not
just giving up food and drink, but it is a means ofattaining taqwa
(piety), and that it is an opportunity for sins to beforgiven and
expiated.
It was narrated from Abu Hurayrah that the Messenger of Allah (peace
and blessings of Allah be upon him) ascended the minbar
andsaid:"Ameen, Ameen, Ameen."It was said to him, "O Messenger of
Allah, why did you do that?" He said,"Jibreel said to me, 'May Allah
rubhis nose in the dust, that person who Ramadaan comes and his sins
are not forgiven,' and I said, 'Ameen'. Then he said, 'May Allah rub
his nose in the dust, that person who lives to see his parents grow
old, one or both of them, but he does not enter Paradise,' and I said,
'Ameen'. Then he said, 'May Allah rub hisnose in the dust, that person
in whose presence you are mentioned and he does not send blessings
upon you,' and I said, 'Ameen.'"
Narrated by Ibn Khuzaymah, 1888; al-Tirmidhi, 3545; Ahmad,7444; Ibn
Hibbaan, 908. See Saheeh al-Jaami', 3501.
3 –Teaching them the etiquette and rulings on eating, such as eating
with the right hand from what is directly in front of them; reminding
them that extravagance is haraam and is harmful tothe body.
4 –Not letting them spend too long on eatingiftaar so that they miss
praying Maghrib in congregation.
5 –Reminding them about the situation of thepoor and destitute who
cannot find even a mouthful of food to quench the fires of hunger;
reminding them of the situation of those who have migrated or are
fighting in jihad for the sake of Allah in all places.
6 –These gatherings offer an opportunity to bring relatives together
and uphold the ties of kinship. This custom still exists in some
countries, and it is an opportunity to reconcile and mend broken ties
between relatives.
7 –Helping the mother toprepare the food, and to clean up and keep the
food fit for eating.
8 –Reminding them to pray qiyaam (taraweeh) and to prepare for it by
not eating too much and to get ready in time to perform the prayer in
themosque.
9 –With regard to suhoor, the parents should remind the family of the
barakah (blessing) of suhoor and that it gives a person the strength
to fast.
10 –Allowing enough time before Fajr prayer so that those who have not
prayed Witr may do so, and so that those whohave delayed their prayer
until the end of the night may pray, and so that each person may make
du'aa' to his Lord as he wishes.
11 –Paying attention to praying Fajr on time in congregation in the
mosque, for those who are required to do so. Wehave seen many people
who wake up at the end of the night to eat, then they go back to bed
and neglect Fajr prayer.
12 –It was the practice of the Prophet (peace and blessings of Allah
be upon him) in the last ten days of Ramadaan to stayup at night and
wake his family. This indicates thatthe family should pay attention to
making the most of this blessed time in doing things that are pleasing
to Allah, may He be glorified and exalted. So the husband should wake
his wife and children to do that whichwill bring them closer to their
Lord.
13 –There may be small children in the house who need to be encouraged
to fast, so the father should urge them to get up for suhoor, and
encourage them to fast by praising them and giving a reward to the one
who fasts the whole month or half of it, and so on.
It was narrated that al-Rubayyi' bint Mu'awwidh said: On the morning
of 'Ashoora' the Prophet (peace and blessings of Allah be upon him)
sent word to the villages of the Ansaar saying,"Whoever started out
not fasting, let him not eat for the rest of theday, and whoever
startedthe day fasting, let him fast."She said: We used to fast and
make our children fast, [and take them to the mosques] and make toys
for them out of wool, then if one of them cried for food we would give
him that toy until iftaar.
Narrated by al-Bukhaari, 1859; Muslim, 1136 – the words in square
brackets were narrated by Muslim.
Al-Nawawi said:
This hadeeth shows that we should train children to do acts of worship
andget them used to that, but they are not accountable. Al-Qaadi said:
It was narrated from 'Urwah that when they are able to fast it becomes
obligatory uponthem. This is a mistake which is disproven by thesaheeh
hadeeth,"The Pen is lifted from three: from the child until he reaches
adolescence…"And Allah knows best.
Sharh Muslim, 8/14
14 –If possible, the father and mother shouldtake the family for
'Umrah in Ramadaan, andthat is something that will benefit them in the
Hereafter, themselves and their family, for 'Umrah during Ramadaanhas
the same reward as Hajj. It is better to go at the beginning of
Ramadaan so as to avoid the crowds.
15 –The husband should not overburden his wife with more than she can
bear of having to prepare food and sweets.Many people take this month
to prepare fancy foods and drinks, and they go extremes in that. This
detracts from the sweetness of this month and goes against the reason
for fasting, which is to attain piety.
16 –The month of Ramadaan is the month of the Qur'aan, so we suggest
that each family gets together to read Qur'aan. The father should
teach his family torecite Qur'aan and help them to understand the
meanings of the verses. In the same gathering they may also read a
book about the rulings and etiquette of fasting. Allah has enabled
many scholars and seekers of knowledge to write books which can be
used for preaching and teaching during Ramadaan; the books aredivided
into thirty parts, so one topic can be read each day, and this will
benefit everyone.
17 –They should be encouraged to spend andcheck on their neighbours
and the needy.
It was narrated that Ibn 'Abbaas said: The Messenger of Allah (peace
and blessings of Allah be upon him) was the most generous of people,
and he was at hismost generous during Ramadaan when Jibreel met him.
He would meet him each night and revise the Qur'aan with him. The
Messenger of Allah (peace and blessings of Allah be upon him) was more
generous than the blowing wind.
Narrated by al-Bukhaari, 6; Muslim, 2308.
18 –The parents should prevent their families and children from
staying up late at night and wasting their time inthings that are of
no benefit, let alone things that are haraam. For the devils among
mankind are more active in this month in promoting evil things and
acts of immorality to those who are fasting, during the nights of
Ramadaan and during the days.
19 –They should remember the family's meeting in Allah's Paradise in
the Hereafter,and the great joy of meeting there under the shade of
His throne. These blessed gatherings in this world and coming together
to obey Allah byseeking knowledge, fasting and praying are only the
means that lead to attaining that happiness.
Fathwa - Washing the burned deceased
Question
A twenty-year-old Muslimgirl was burned to death.Her body shrank and
all her body`s features were gone to the extent that her gender could
not be distinguished. How should we wash her according to the
Sunnah)please mention the evidence(? Is it permissible for males to
wash her, whether her Mahrams or non Mahrams, because we know that if
the women went in to wash her, it would cause catastrophicscreaming
because of thehorrible scene? Please note that she was unmarried.
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.
It is obligatory to wash the girl, if it is possible. If you fear that
her body will be torn, you must perform Tayammum )dry ablution( for
her; someone hits the ground with his hands and then wipes over her
face and hands. After that she is tobe shrouded and then you offer the
funeral prayer on her.
In his book Al-Mughni,Ibn Qudaamah, may Allaah have upon him, said: "…
and the one over whom a building fell, the burned and the drowned; if
it is possible to wash him, then he must be washed. If there is fear
that washing might tear the body, water should be poured over him
without touching him. If it is feared that water would tear the body,
he must not be washed and Tayammum should be made for him if it is
possible, like the living who is harmed by water. If it is not
possible to wash him because of the lack of water, Tayammumshould be
made for him. If it is not possible to wash all his body, they have to
wash what is possible to wash and perform Tayammum for the other
parts, like a living individual."
ImaamAn-Nawawisaid: "If it is difficult to wash the dead for the lack
of water or because he is burnt so that if they washed him his body
willtear, they must not wash him. Rather, they have to perform
Tayammum for him. It is obligatory to perform Tayammum since it is a
cleaning process with no relevance to removing the impurities. Hence,
if itis impossible to use water, it will be incumbent to perform
Tayammum."
As for the question: who is to wash her if she was unmarried?
The answer is that women should wash her, and the priority is for
herMahram-women, if not then the non- Mahrams of women, if not then
theforeign women. If there are no women )able to wash her( or there is
a fear that they may scream, the closest men of her Mahrams should
wash her. They may do that in the presence of women. However, If there
are no Mahrams whether males or females the vast majority of the
scholars choose toperform Tayammum for her. Furthermore, there
isanother scholarly opinion indicating covering her with a sheetthen
washing her from under it whilst the one who washes her wears gloves
or the like and lowers his gaze as much as possible.
Allaah Knows best.
A twenty-year-old Muslimgirl was burned to death.Her body shrank and
all her body`s features were gone to the extent that her gender could
not be distinguished. How should we wash her according to the
Sunnah)please mention the evidence(? Is it permissible for males to
wash her, whether her Mahrams or non Mahrams, because we know that if
the women went in to wash her, it would cause catastrophicscreaming
because of thehorrible scene? Please note that she was unmarried.
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.
It is obligatory to wash the girl, if it is possible. If you fear that
her body will be torn, you must perform Tayammum )dry ablution( for
her; someone hits the ground with his hands and then wipes over her
face and hands. After that she is tobe shrouded and then you offer the
funeral prayer on her.
In his book Al-Mughni,Ibn Qudaamah, may Allaah have upon him, said: "…
and the one over whom a building fell, the burned and the drowned; if
it is possible to wash him, then he must be washed. If there is fear
that washing might tear the body, water should be poured over him
without touching him. If it is feared that water would tear the body,
he must not be washed and Tayammum should be made for him if it is
possible, like the living who is harmed by water. If it is not
possible to wash him because of the lack of water, Tayammumshould be
made for him. If it is not possible to wash all his body, they have to
wash what is possible to wash and perform Tayammum for the other
parts, like a living individual."
ImaamAn-Nawawisaid: "If it is difficult to wash the dead for the lack
of water or because he is burnt so that if they washed him his body
willtear, they must not wash him. Rather, they have to perform
Tayammum for him. It is obligatory to perform Tayammum since it is a
cleaning process with no relevance to removing the impurities. Hence,
if itis impossible to use water, it will be incumbent to perform
Tayammum."
As for the question: who is to wash her if she was unmarried?
The answer is that women should wash her, and the priority is for
herMahram-women, if not then the non- Mahrams of women, if not then
theforeign women. If there are no women )able to wash her( or there is
a fear that they may scream, the closest men of her Mahrams should
wash her. They may do that in the presence of women. However, If there
are no Mahrams whether males or females the vast majority of the
scholars choose toperform Tayammum for her. Furthermore, there
isanother scholarly opinion indicating covering her with a sheetthen
washing her from under it whilst the one who washes her wears gloves
or the like and lowers his gaze as much as possible.
Allaah Knows best.
Fathwa - Some jurists recommend stuffing the deceased holes with cotton
Question
Why is cotton placed in the mouth and the nose of the deceased?
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.
Some jurists recommended stuffing the deceased's holes withcotton so
as to block the inner liquids and odors. Moreover, they recommended
putting perfumes and camphor on the cotton.
Such recommendation was narrated on the authority of some righteous
predecessors;Al-Hasansaid: "It is recommended to stuff the anus, ears
and nose of the deceased."Ibn Seereen, may Allaah havemercy upon him,
also narrated that: "It is recommended to stuff the anus, mouth and
nose of the deceased with cotton." ]Ibn Abi Shaybah[
However, there is no evidence supporting this view. Therefore, this
should not be applied unless there is fear that something will leak
from the body of the deceased; so as to ward off the harm.
The Hanbali scholar,Al-Buhooti, may Allaah have mercy upon him, said:
"If there is fear that some blood may come out of his facial
apertureslike the mouth and nose, there is nothing wrong with stuffing
them with cotton to ward off the harm."
Allaah Knows best.
Why is cotton placed in the mouth and the nose of the deceased?
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.
Some jurists recommended stuffing the deceased's holes withcotton so
as to block the inner liquids and odors. Moreover, they recommended
putting perfumes and camphor on the cotton.
Such recommendation was narrated on the authority of some righteous
predecessors;Al-Hasansaid: "It is recommended to stuff the anus, ears
and nose of the deceased."Ibn Seereen, may Allaah havemercy upon him,
also narrated that: "It is recommended to stuff the anus, mouth and
nose of the deceased with cotton." ]Ibn Abi Shaybah[
However, there is no evidence supporting this view. Therefore, this
should not be applied unless there is fear that something will leak
from the body of the deceased; so as to ward off the harm.
The Hanbali scholar,Al-Buhooti, may Allaah have mercy upon him, said:
"If there is fear that some blood may come out of his facial
apertureslike the mouth and nose, there is nothing wrong with stuffing
them with cotton to ward off the harm."
Allaah Knows best.
Fathwa - Paying condolences; the wisdom and the permissible period
Question
Is there any evidence in the Quran or Sunnah confining the
condolenceperiod to three days or is it just a habit?
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.
We do not know any evidence from the Quran or Sunnah that determine
the period of offering condolences. However, the majority of scholars
confined it to three days. However,Sufyaan Ath-Thawriand ImaamAbu
Haneefahchose the opinion to not offer condolence after the burial.
The scholars concluded this ruling from the Hadeeth "It is not
permissible for a woman who believes in Allaah and the Last Day to
mourn for any deceased person for more than three days except for her
husband; she must mourn for him for four months and ten
)days(."]Al-Bukhaari and Muslim[
They disliked offering condolence for more than three days unless
hewas not present. Hence, the wisdom behind offering condolence is to
cause the heart of the afflicted one to be tranquil. It most likely
becomes tranquil after three days of the affliction. Therefore, it is
not recommended to renew his grief.
However, if the one who offers the condolence or the afflicted one did
not meet, it is permissible to offer the condolence whenever they meet
as there are other benefits like supplicating for him that is
permissible in all times. Among the scholars who adopted this
opinion:An-Nawawiin his bookAl-Muhaththab,An-Nafraawiin his
bookAl-Fawaakih Ad-DawaaniandIbn Muflihin his bookAl-Furoo'.
Some jurists did not set any limit to the period of offering
condolence.Ibn Muflihin his book Al-Furoo' ascribed this opinion to
some Hanbali scholars, andAn-Nawawinarrated that it is an opinion of
Al-Juwayni according to the Shaafi'i doctrine.
Allaah Knows best.
Is there any evidence in the Quran or Sunnah confining the
condolenceperiod to three days or is it just a habit?
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.
We do not know any evidence from the Quran or Sunnah that determine
the period of offering condolences. However, the majority of scholars
confined it to three days. However,Sufyaan Ath-Thawriand ImaamAbu
Haneefahchose the opinion to not offer condolence after the burial.
The scholars concluded this ruling from the Hadeeth "It is not
permissible for a woman who believes in Allaah and the Last Day to
mourn for any deceased person for more than three days except for her
husband; she must mourn for him for four months and ten
)days(."]Al-Bukhaari and Muslim[
They disliked offering condolence for more than three days unless
hewas not present. Hence, the wisdom behind offering condolence is to
cause the heart of the afflicted one to be tranquil. It most likely
becomes tranquil after three days of the affliction. Therefore, it is
not recommended to renew his grief.
However, if the one who offers the condolence or the afflicted one did
not meet, it is permissible to offer the condolence whenever they meet
as there are other benefits like supplicating for him that is
permissible in all times. Among the scholars who adopted this
opinion:An-Nawawiin his bookAl-Muhaththab,An-Nafraawiin his
bookAl-Fawaakih Ad-DawaaniandIbn Muflihin his bookAl-Furoo'.
Some jurists did not set any limit to the period of offering
condolence.Ibn Muflihin his book Al-Furoo' ascribed this opinion to
some Hanbali scholars, andAn-Nawawinarrated that it is an opinion of
Al-Juwayni according to the Shaafi'i doctrine.
Allaah Knows best.
The ruling of celebrating the Prophet's Birthday
The year of his noble birth
According to the most correct opinion of the scholars, the Prophetwas
born in the city of Makkah in the year of the Elephant )in the year
571or 570CE(, in the month of Rabee' Al-Awwal.
The day of his birth
There is an agreement amongst the scholars that the Prophetwas born on
Monday, since hewas asked about fasting on a Monday, and he said:"On
that dayI was born and on that day Revelation descended upon
me."]Muslim and Ahmad[
However, as regards the exact date of his birth, then the scholars
have differed about this. Despite the common belief among people that
hewas born on the 12th of Rabee' Al-Awwal, yet the only substantiated
fact regarding this date is that it is hisdeath date.
Imaam an-Nawawee )d.676H( –- said:"There is an agreement that he was
born on Monday in the month of Rabee' Al-Awwal. There is a difference
of opinion whether this day was the2nd, 8th, 10th or 12th day of the
month - and these are the four most well-known opinions concerning
this."
Events at the time of his birth
Certain miraculous events are reported to have occurred at the time
that the Prophetwas born. However, most of them are not authentically
related, rather they are weak or fabricated and therefore cannot be
relied upon as decisive proof; such as the narration which relates
that some of the galleries of Kisraa's)the Persian King's( palace
broke-up and collapsed, that the sacred-fire of the Magians died-out
and that some of the churches on Lake Saawah )in Syria( collapsed and
sank down.
However, it is authentically related that the Prophetsaid."I am a
result of the supplication of my father Ibraaheem and the glad-tidings
brought by 'Eesaa 'may Allaah exalt their mention. And my mother -
when she bore me - saw that a light shone out from her, which lit up
the palacesin Syria .. "]Al-Haakim[
Celebrating the day of his birth
Imaam al-Faakihaani )d.734H( –-said:"Celebrating his birthday has no
basis in the Book)Quran( nor the Sunnah, nor is theaction recorded
from any one of the scholars of this Ummah; those who are taken as
examplesto be followed and who cling to the narrations. Rather it is a
Bid'ah )innovation(, which was introduced by the Battaaloon )a
deviated sect from the Faatimids(.
As regards to the origins of this newly-invented celebration, then
some of the research scholars have stated that the first person to
innovate this practice was 'Umar ibn Muhammad al-Mulaa inthe city of
Mawsil in Iraq, during the fourth century, as is mentioned by the
Imaam Abu Shaamah )d.665H(.
He was followed in this by the likes of Abul-Khattaab 'Umar ibn
Dihyaa: "who was employed in the west, then travelled to Syria, then
he travelled to the city of Irbil in 'Iraaq, during the fourth
century, where he found its king Mudhaffar Ad-Deen ibn Zayn Ad-Deen
showing a keen interest in the Milaad )birthday( of the Prophet. So he
composed a book for him called at-Tanweer fi Mawlidis-Siraajil-Muneer;
so he recited this to the king who then rewarded him with one
thousanddeenaars."
Imaam Maalik )d.179H( –- said: 'Whosoever introduces into Islam an
innovation, and holds it to be something good, has indeed alleged that
Muhammadhas betrayed his message. Read the saying of Allaah - the Most
Blessed, the Most High)which means(:"…This day I have perfected for
you your religion and completed My favor upon youand have approved for
you Islam as religion…"]Quran 5:3[ So that which was not part of the
religion at that time, cannot be part of the religion today. And the
last part of this Ummah cannot be rectified, except by that which
rectified its first part."
Thus, had the practice of celebrating the birthday of the Prophetbeen
something praiseworthy then, the Salaf )the Pious Predecessors( -all -
would have instituted it. For they were the ones having a greater love
and honor for Allaah's Messengerand a greater zeal for doing good.
Indeed, the most perfect expression of love and honor for him is by
following him, obeying him, carrying out his commands, upholding and
reviving his Sunnah )guidance and example( - both inwardly and
outwardly - and in spreading his message and striving in this, with
the heart, the hand and the tongue. Such was the path of the
Companions and those who followed them in goodness )i.e. beliefs and
actions(."
According to the most correct opinion of the scholars, the Prophetwas
born in the city of Makkah in the year of the Elephant )in the year
571or 570CE(, in the month of Rabee' Al-Awwal.
The day of his birth
There is an agreement amongst the scholars that the Prophetwas born on
Monday, since hewas asked about fasting on a Monday, and he said:"On
that dayI was born and on that day Revelation descended upon
me."]Muslim and Ahmad[
However, as regards the exact date of his birth, then the scholars
have differed about this. Despite the common belief among people that
hewas born on the 12th of Rabee' Al-Awwal, yet the only substantiated
fact regarding this date is that it is hisdeath date.
Imaam an-Nawawee )d.676H( –- said:"There is an agreement that he was
born on Monday in the month of Rabee' Al-Awwal. There is a difference
of opinion whether this day was the2nd, 8th, 10th or 12th day of the
month - and these are the four most well-known opinions concerning
this."
Events at the time of his birth
Certain miraculous events are reported to have occurred at the time
that the Prophetwas born. However, most of them are not authentically
related, rather they are weak or fabricated and therefore cannot be
relied upon as decisive proof; such as the narration which relates
that some of the galleries of Kisraa's)the Persian King's( palace
broke-up and collapsed, that the sacred-fire of the Magians died-out
and that some of the churches on Lake Saawah )in Syria( collapsed and
sank down.
However, it is authentically related that the Prophetsaid."I am a
result of the supplication of my father Ibraaheem and the glad-tidings
brought by 'Eesaa 'may Allaah exalt their mention. And my mother -
when she bore me - saw that a light shone out from her, which lit up
the palacesin Syria .. "]Al-Haakim[
Celebrating the day of his birth
Imaam al-Faakihaani )d.734H( –-said:"Celebrating his birthday has no
basis in the Book)Quran( nor the Sunnah, nor is theaction recorded
from any one of the scholars of this Ummah; those who are taken as
examplesto be followed and who cling to the narrations. Rather it is a
Bid'ah )innovation(, which was introduced by the Battaaloon )a
deviated sect from the Faatimids(.
As regards to the origins of this newly-invented celebration, then
some of the research scholars have stated that the first person to
innovate this practice was 'Umar ibn Muhammad al-Mulaa inthe city of
Mawsil in Iraq, during the fourth century, as is mentioned by the
Imaam Abu Shaamah )d.665H(.
He was followed in this by the likes of Abul-Khattaab 'Umar ibn
Dihyaa: "who was employed in the west, then travelled to Syria, then
he travelled to the city of Irbil in 'Iraaq, during the fourth
century, where he found its king Mudhaffar Ad-Deen ibn Zayn Ad-Deen
showing a keen interest in the Milaad )birthday( of the Prophet. So he
composed a book for him called at-Tanweer fi Mawlidis-Siraajil-Muneer;
so he recited this to the king who then rewarded him with one
thousanddeenaars."
Imaam Maalik )d.179H( –- said: 'Whosoever introduces into Islam an
innovation, and holds it to be something good, has indeed alleged that
Muhammadhas betrayed his message. Read the saying of Allaah - the Most
Blessed, the Most High)which means(:"…This day I have perfected for
you your religion and completed My favor upon youand have approved for
you Islam as religion…"]Quran 5:3[ So that which was not part of the
religion at that time, cannot be part of the religion today. And the
last part of this Ummah cannot be rectified, except by that which
rectified its first part."
Thus, had the practice of celebrating the birthday of the Prophetbeen
something praiseworthy then, the Salaf )the Pious Predecessors( -all -
would have instituted it. For they were the ones having a greater love
and honor for Allaah's Messengerand a greater zeal for doing good.
Indeed, the most perfect expression of love and honor for him is by
following him, obeying him, carrying out his commands, upholding and
reviving his Sunnah )guidance and example( - both inwardly and
outwardly - and in spreading his message and striving in this, with
the heart, the hand and the tongue. Such was the path of the
Companions and those who followed them in goodness )i.e. beliefs and
actions(."
Prophet Muhammad's manners and disposition
Allaah Says )what means(:"By the grace of Allaah, you are gentle
towards the people; if you had been stern and ill-tempered, they would
have dispersed from round about you"]Quran, 3: 159[
About himself the prophetsaid:"Allaah has sent me as an apostle so
that I may demonstrate perfection of character, refinement of
mannersand loftiness of deportment."]Maalik and Ahmad[
By nature hewas gentle and kind hearted, always inclined to be
gracious and to overlook the faults of others. Politeness and
courtesy, compassion and tenderness, simplicity and humility, sympathy
and sincerity were some of the keynotes of his character. In the cause
of right and justice he couldbe resolute and severe but more often
than not, his severity was tempered with generosity. Hehad charming
manners whichwon him the affection of his followers and securedtheir
devotion. Though virtual king ofArabiaand an apostle of Allaah, he
never assumed an air of superiority. Not that hehad to conceal any
such vein by practice andartifice: with fear of Allaah, sincere
humility was ingrained in his heart. Heused to say:"Iam a Prophet of
Allaah but I do not know what will be my end."]Al-Bukhaari[
In one of his sermons calculated to instill the fear of Allaah and the
dayof reckoning in the hearts of men, hesaid:"O people of Quraysh be
prepared for the hereafter, I cannot save you from the punishment of
Allaah; O Bani Abd Manaaf, I cannot save you from Allaah; O Abbaas,
son of Abdul-Mutalib, I cannot protect you either; O Faatimah,
daughter of Muhammad, even you I cannot save."]Al-Bukhaari & Muslim[
Heused to pray:"O Allaah! I am but a man. If I hurt any one in any
manner, then forgive me and do not punish me."]Ahmad[
He always received people with courtesy andshowed respect to older
people and stated:
"To honor an old man is to show glorification to Allaah."
Hewould not deny courtesy even to wicked persons. It is stated that
aperson came to his houseand asked permission foradmission. The
prophetremarked that he was not a good person but might be admitted.
Whenhe came in and while he remained in the house, he was shown full
courtesy. When he left 'Aa'ishahsaid: "You did not think well of this
man, but you treated himso well."
The prophetreplied:"He is a bad person in the sight ofAllaah who does
not behave courteously and people shun his company because of his bad
manners."]Al-Bukhaari[
Hewas always the firstto greet another and would not withdraw his hand
from a handshake till the other man withdrew his. If one wanted to say
somethingin his ears, he would not turn away till one had finished as
reported in the books of Abu Daawood and At-Tirmithi. He did not like
people to get up for him and used to say:"Let him, who likes people to
stand up in his honor, he should seek a place in hell."]Abu Daawood[.
Hewould himself, however, stand up when any dignitary came to him.
Hehad stood up to receive the wet nurse who had reared him in infancy
and had spread his own sheet for her. Hisfoster brother was given
similar treatment. Heavoided sitting at a prominent place in a
gathering, so much so that people coming in had difficulty in spotting
him and had to ask which one was the Prophet. Quite frequently uncouth
bedouins accosted himin their own gruff andimpolite manner but he
never took offence. ]Abu Daawood[
Heused to visit the poorest of ailing persons and exhorted all Muslims
to do likewise]Al-Bukhaari[. Hewould sit with the humblest of persons
saying that righteousnessalone was the criterion of one's superiority
over another. Heinvariably invited people be they slaves, servants or
the poorest believers, to partake with him of his scanty
meals.]At-Tirmithi[
Whenever hevisited a person he would first greet him and then take his
permission to enter the house. Headvised the people to follow this
etiquette and not to get annoyed if anyone declined to give
permission, for it was quite likely the person concerned was busy
otherwise and did not mean any disrespect.
There was no type of household work too low or too undignified for
him. 'Aa'ishahhas stated: "He always joined in household work and
would at times mend his clothes, repair his shoes and sweep the floor.
He would milk, tether, and feed his animals and do the household
shopping." ]Al-Bukhaari[
Hewould not hesitate to do the menial work of others, particularly of
orphans and widows]An-Nasaa'ee, Ad-Daarami[. Once when there was no
male member in the house of the companion Khabaab Ibn Al-Aratwho had
gone to the battlefield, he used to go to his house daily and milk his
cattle for the inhabitants]Ibn Saad[.
towards the people; if you had been stern and ill-tempered, they would
have dispersed from round about you"]Quran, 3: 159[
About himself the prophetsaid:"Allaah has sent me as an apostle so
that I may demonstrate perfection of character, refinement of
mannersand loftiness of deportment."]Maalik and Ahmad[
By nature hewas gentle and kind hearted, always inclined to be
gracious and to overlook the faults of others. Politeness and
courtesy, compassion and tenderness, simplicity and humility, sympathy
and sincerity were some of the keynotes of his character. In the cause
of right and justice he couldbe resolute and severe but more often
than not, his severity was tempered with generosity. Hehad charming
manners whichwon him the affection of his followers and securedtheir
devotion. Though virtual king ofArabiaand an apostle of Allaah, he
never assumed an air of superiority. Not that hehad to conceal any
such vein by practice andartifice: with fear of Allaah, sincere
humility was ingrained in his heart. Heused to say:"Iam a Prophet of
Allaah but I do not know what will be my end."]Al-Bukhaari[
In one of his sermons calculated to instill the fear of Allaah and the
dayof reckoning in the hearts of men, hesaid:"O people of Quraysh be
prepared for the hereafter, I cannot save you from the punishment of
Allaah; O Bani Abd Manaaf, I cannot save you from Allaah; O Abbaas,
son of Abdul-Mutalib, I cannot protect you either; O Faatimah,
daughter of Muhammad, even you I cannot save."]Al-Bukhaari & Muslim[
Heused to pray:"O Allaah! I am but a man. If I hurt any one in any
manner, then forgive me and do not punish me."]Ahmad[
He always received people with courtesy andshowed respect to older
people and stated:
"To honor an old man is to show glorification to Allaah."
Hewould not deny courtesy even to wicked persons. It is stated that
aperson came to his houseand asked permission foradmission. The
prophetremarked that he was not a good person but might be admitted.
Whenhe came in and while he remained in the house, he was shown full
courtesy. When he left 'Aa'ishahsaid: "You did not think well of this
man, but you treated himso well."
The prophetreplied:"He is a bad person in the sight ofAllaah who does
not behave courteously and people shun his company because of his bad
manners."]Al-Bukhaari[
Hewas always the firstto greet another and would not withdraw his hand
from a handshake till the other man withdrew his. If one wanted to say
somethingin his ears, he would not turn away till one had finished as
reported in the books of Abu Daawood and At-Tirmithi. He did not like
people to get up for him and used to say:"Let him, who likes people to
stand up in his honor, he should seek a place in hell."]Abu Daawood[.
Hewould himself, however, stand up when any dignitary came to him.
Hehad stood up to receive the wet nurse who had reared him in infancy
and had spread his own sheet for her. Hisfoster brother was given
similar treatment. Heavoided sitting at a prominent place in a
gathering, so much so that people coming in had difficulty in spotting
him and had to ask which one was the Prophet. Quite frequently uncouth
bedouins accosted himin their own gruff andimpolite manner but he
never took offence. ]Abu Daawood[
Heused to visit the poorest of ailing persons and exhorted all Muslims
to do likewise]Al-Bukhaari[. Hewould sit with the humblest of persons
saying that righteousnessalone was the criterion of one's superiority
over another. Heinvariably invited people be they slaves, servants or
the poorest believers, to partake with him of his scanty
meals.]At-Tirmithi[
Whenever hevisited a person he would first greet him and then take his
permission to enter the house. Headvised the people to follow this
etiquette and not to get annoyed if anyone declined to give
permission, for it was quite likely the person concerned was busy
otherwise and did not mean any disrespect.
There was no type of household work too low or too undignified for
him. 'Aa'ishahhas stated: "He always joined in household work and
would at times mend his clothes, repair his shoes and sweep the floor.
He would milk, tether, and feed his animals and do the household
shopping." ]Al-Bukhaari[
Hewould not hesitate to do the menial work of others, particularly of
orphans and widows]An-Nasaa'ee, Ad-Daarami[. Once when there was no
male member in the house of the companion Khabaab Ibn Al-Aratwho had
gone to the battlefield, he used to go to his house daily and milk his
cattle for the inhabitants]Ibn Saad[.
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[
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[
Dought & clear - • If some of the members of the congregation are praying outside the mosque and the power cuts out.
I came to the mosque late for 'Isha' prayer, and there was no room
inside the mosque, so we prayed outside the mosque. During the last
rak'ah the power cut out, and the sound of the microphone was cut off
from us and we could not hear the imam. What should we do in this
situation?.
Praise be to Allaah.
If some of the members of the congregation were outside the mosque,
and they were unable to follow the imam because the power cut out,
then what is prescribed in this situation is for one of the
worshippers who are near the door of the mosque to say the takbeer out
loud so that those who are outside the mosque can hear and can follow
the imamin the prayer. If he does not do that then they have the
choice of eithercompleting the prayer individually or sending one of
their number forward to lead them in completing the prayer
incongregation. This is better, so that the worshippers will not be
confused and frustrated as a result of the imam's voice being cut off.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: A group of
people prayed Jumu'ah in the basementof the mosque, and during the
prayer the power cut out, and they could no longer hear theimam's
voice. One of them went forward and led them in the rest of the
prayer. What is the ruling on their prayer, knowing that he completed
the prayer as if it were Jumu'ah? Whatwould be the ruling if noone
went forward to lead them – should each person complete his prayer on
his own? If that is permissible, should they complete it as Zuhr or as
Jumu'ah, since they had listened to the khateeb and started to pray
with the imam and prayed one rak'ah with him?
He replied:
If the situation is as the questioner has described, then the prayer
of all of them is valid, because whoever catches up with a rak'ah of
Jumu'ah has caught up with Jumu'ah, as is stated in a saheeh hadeeth
from the Messenger of Allaah(peace and blessings of Allaah be upon
him). Even if no one went forward to lead them and each person prayed
the second rak'ah by himself, that is sufficient,just as the one who
joinsthe prayer late prays whatever he catches up with with the imam,
then he makes up the other rak'ah by himself, because of the general
meaning of the words ofthe Prophet(peace and blessings of Allaah be
upon him): "Whoever catches up with a rak'ah of prayer has caught up
with the prayer." End quote fromMajmoo' Fataawa Ibn Baaz(12/331).
And Allaah knows best.
inside the mosque, so we prayed outside the mosque. During the last
rak'ah the power cut out, and the sound of the microphone was cut off
from us and we could not hear the imam. What should we do in this
situation?.
Praise be to Allaah.
If some of the members of the congregation were outside the mosque,
and they were unable to follow the imam because the power cut out,
then what is prescribed in this situation is for one of the
worshippers who are near the door of the mosque to say the takbeer out
loud so that those who are outside the mosque can hear and can follow
the imamin the prayer. If he does not do that then they have the
choice of eithercompleting the prayer individually or sending one of
their number forward to lead them in completing the prayer
incongregation. This is better, so that the worshippers will not be
confused and frustrated as a result of the imam's voice being cut off.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: A group of
people prayed Jumu'ah in the basementof the mosque, and during the
prayer the power cut out, and they could no longer hear theimam's
voice. One of them went forward and led them in the rest of the
prayer. What is the ruling on their prayer, knowing that he completed
the prayer as if it were Jumu'ah? Whatwould be the ruling if noone
went forward to lead them – should each person complete his prayer on
his own? If that is permissible, should they complete it as Zuhr or as
Jumu'ah, since they had listened to the khateeb and started to pray
with the imam and prayed one rak'ah with him?
He replied:
If the situation is as the questioner has described, then the prayer
of all of them is valid, because whoever catches up with a rak'ah of
Jumu'ah has caught up with Jumu'ah, as is stated in a saheeh hadeeth
from the Messenger of Allaah(peace and blessings of Allaah be upon
him). Even if no one went forward to lead them and each person prayed
the second rak'ah by himself, that is sufficient,just as the one who
joinsthe prayer late prays whatever he catches up with with the imam,
then he makes up the other rak'ah by himself, because of the general
meaning of the words ofthe Prophet(peace and blessings of Allaah be
upon him): "Whoever catches up with a rak'ah of prayer has caught up
with the prayer." End quote fromMajmoo' Fataawa Ibn Baaz(12/331).
And Allaah knows best.
Dought & clear - • Zakaah on monthly salaries and how is zakaah to be paid by one who is in debt?.
I keep my money in the bank, as my monthly salary is deposited
directly by my work, andI withdraw it to pay my expenses. I do not
know the amount for which one year has passed, so that I can pay
zakaah onit. I decided on the first on Ramadaan as the dayfor paying
zakaah, by working out how much is in my bank account, even if the
last payment of my monthly salary was deposited a few days before
Ramadaan.
I have two questions:
1 – Is what I am doing towork out my zakaah valid?
2 – I recently took a loan from my work to buy a house and I will be
paying it off in monthly installments deducted from my salary during
the coming year. Should I subtract the outstanding loan from the
calculation for zakaah, knowing that I have savings in my bank
account? For example, if I have savings of one hundred thousand riyals
in the bank when Ramadaan comes, and the outstanding loan that I owe
is seventy thousand riyals, what is the correct calculation?.
Praise be to Allaah.
Firstly:
It is not permissible to put money in riba-basedbanks unless that is
essential in order to protect it, so long as thatis without interest.
See the answers to questionsno. 23346, 22392and 49677.
Secondly:
If one full year has passed since you acquired the nisaab (minimum
threshold) then zakaah must be paid immediately, and it is not
permissible to delay it beyond that when one is able to pay. A person
does not have the choice of selecting a particular month for paying
zakaah on his wealth, rather that month should be after one year has
passed, unless he is paying it in advance in Ramadaan, before the year
has passed, in which case there is nothing wrong with it. But after
the year has passed, it is not permissible to delay it until Ramadaan.
See the answer to question no. 26716and 8400.
Thirdly:
If you pay zakaah on all your wealth, even your monthly salary, this
is safer and is the easiest way of paying zakaah on what you have
saved of your salary.
See the answer to question no. 26113and 50801.
Fourthly:
We have already explained that riba (usury) is haraam, and it is
haraam with regard tobuilding and buying houses. If that loan is
riba-based, then you must hasten to repent and get rid of it,
seekingthat which is with Allaahand fearing His punishment.
See the answer to question no. 45951, 21914, 22905
Fifthly:
With regard to the zakaah of one who is in debt, the correct scholarly
view is that thedebt cannot be subtracted from the wealth on which
zakaah is due. In the example which you mention, you have to pay
zakaah on the full one hundred thousand, and you cannot subtract from
it the debt that you owe.
And Allaah knows best.
directly by my work, andI withdraw it to pay my expenses. I do not
know the amount for which one year has passed, so that I can pay
zakaah onit. I decided on the first on Ramadaan as the dayfor paying
zakaah, by working out how much is in my bank account, even if the
last payment of my monthly salary was deposited a few days before
Ramadaan.
I have two questions:
1 – Is what I am doing towork out my zakaah valid?
2 – I recently took a loan from my work to buy a house and I will be
paying it off in monthly installments deducted from my salary during
the coming year. Should I subtract the outstanding loan from the
calculation for zakaah, knowing that I have savings in my bank
account? For example, if I have savings of one hundred thousand riyals
in the bank when Ramadaan comes, and the outstanding loan that I owe
is seventy thousand riyals, what is the correct calculation?.
Praise be to Allaah.
Firstly:
It is not permissible to put money in riba-basedbanks unless that is
essential in order to protect it, so long as thatis without interest.
See the answers to questionsno. 23346, 22392and 49677.
Secondly:
If one full year has passed since you acquired the nisaab (minimum
threshold) then zakaah must be paid immediately, and it is not
permissible to delay it beyond that when one is able to pay. A person
does not have the choice of selecting a particular month for paying
zakaah on his wealth, rather that month should be after one year has
passed, unless he is paying it in advance in Ramadaan, before the year
has passed, in which case there is nothing wrong with it. But after
the year has passed, it is not permissible to delay it until Ramadaan.
See the answer to question no. 26716and 8400.
Thirdly:
If you pay zakaah on all your wealth, even your monthly salary, this
is safer and is the easiest way of paying zakaah on what you have
saved of your salary.
See the answer to question no. 26113and 50801.
Fourthly:
We have already explained that riba (usury) is haraam, and it is
haraam with regard tobuilding and buying houses. If that loan is
riba-based, then you must hasten to repent and get rid of it,
seekingthat which is with Allaahand fearing His punishment.
See the answer to question no. 45951, 21914, 22905
Fifthly:
With regard to the zakaah of one who is in debt, the correct scholarly
view is that thedebt cannot be subtracted from the wealth on which
zakaah is due. In the example which you mention, you have to pay
zakaah on the full one hundred thousand, and you cannot subtract from
it the debt that you owe.
And Allaah knows best.
Dought & clear - • They lived under Communist rule and did not know anything about praying and fasting; do they have to make it up?.
I am a Muslim woman from Bulgaria. We were living under Communist rule
and we did not know anything about Islam; in fact many acts of worship
were banned. I did not know anything about Islam until I reached the
age of twenty, and after thatI began to adhere to thelaws of Allah.
My question is: do I haveto make up what I missed of prayer and fasting?.
Praise be to Allaah.
Firstly:
We praise Allah for saving you from unjust and oppressive communist
rule after it suppressed the Muslims for more than forty years, during
which mosques were destroyedand some were turned into museums, Islamic
schools were abolished and they strove to change Muslim names and wipe
out Muslim identity.
"but Allâh will not allow except that His Light should be perfected
even though the Kâfirûn (disbelievers) hate (it)" [al-Tawbah 9:32 –
interpretation of the meaning].
Communist rule, with its tyranny and oppression, ended in 1989, to the
great joy of the Muslims, who went back to their ancient mosques,
which they refurbished and renovated. They went back to teaching their
children Qur'aan and thehijab of Muslim women appeared again in the
streets. We ask Allah to bring the Muslims back to their religion in
the best way and to support them and grant them victory and defeat
their enemies.
Secondly:
A generation of Muslims grew up in Bulgaria under the oppression of
Communist rule and theydid not know anything about Islam apart from
the fact that they were Muslims. The communist regime prevented them
from learning Islam and even banned the import of the Holy Qur'aan and
Islamic books into Bulgaria.
Those who did not knowanything about the rulings of Islam and Islamic
worship and other duties are not obliged to make up any of those acts
of worship. If the Muslim was not able to acquire Islamic knowledge
and the rulings of sharee'ah did not reach him, then he isnot obliged
to do anything because Allah, may He be exalted, says (interpretation
of the meaning):
"Allâh burdens not a person beyond his scope"
[al-Baqarah 2:286].
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
There is no difference of opinion among the Muslims that if a person
was living in dar al-kufr (non-Muslim lands) and he believed but he
was unable to migrate (to a Muslim land), he is not obliged to observe
Islamic rituals and laws that he is unable to; rather he is only
obliged to do what he is able to. The same applies to matters
concerning which he did not know the rulings. If he did not know that
prayer was obligatory for him and he did not pray for a while, he does
not have to make up those prayers according to the more correct of the
two scholarly opinions. This is the view of Abu Haneefah and the
literalists, and it is one ofthe two views of the madhhab of Ahmad.
The same applies to all the other duties such as fasting the month of
Ramadan, paying zakaah, and so on.
If he did not know that alcohol is haraam and hedrank it, then he is
not to be subjected to the hadd punishment, according to Muslim
consensus. They only differed with regard to whether he has to make up
the prayers…
The basic issue with regard to all of this is: are the laws obligatory
for one who did not know them or is it the case that no one is under
any obligation until after he comes to know?
The correct view concerning this matter isthat there is no obligation
to adhere to a ruling unless there is the possibility of acquiring
knowledge thereof, and nothing hasto be made up if it was not known
that it is obligatory. It is proven inal-Saheehthat some ofthe
Sahaabah ate after dawn in Ramadan until they could tell the white
thread apart from the black thread, but the Prophet (blessings and
peace of Allah be upon him) did not instruct them to make up those
fasts. Some of them usedto remain in a state of janaabah (impurity
following sexual activity or nocturnal emissions for which ghusl or
full ablution is required) for a while and not pray; they did not know
that itis permissible to pray with tayammum (dry ablution) – as
happened to Abu Dharr, 'Umar ibn al-Khattaab and 'Ammaar. But the
Prophet (blessings and peace of Allah be upon him) did not instruct
anyof them to make up the prayers.
No doubt some Muslims in Makkah and in the wilderness continued to
pray facing towards Jerusalem until news reached them that that had
been abrogated (and the qiblah had been changed to the Ka'bah), but
they were not instructed to repeat those prayers. And there are many
similar examples. This reflects the principle that the early
generation and themajority of scholars followed, namely thatAllah
burdens not a person beyond his scope. Things are only obligatory when
one is able to do them, and thepunishment only applies when one fails
to do something that is enjoined or does something that is forbidden,
after proof has been established. End quote.
Majmoo' al-Fataawa, 19/225
Based on that, you do not have to make up anyof the acts of worship
that you did not know were obligatory.
Our advice to you is to focus on learning the rulings of Islam and
gaining understanding of the religion; try hard to learn Islam and
followit, and teach the next generation of Muslims, so that they will
be able to face the challenges that face all Muslims, andespecially in
your country.
We ask Allah to cause Islam and the Muslims to prevail.
And Allah knows best.
and we did not know anything about Islam; in fact many acts of worship
were banned. I did not know anything about Islam until I reached the
age of twenty, and after thatI began to adhere to thelaws of Allah.
My question is: do I haveto make up what I missed of prayer and fasting?.
Praise be to Allaah.
Firstly:
We praise Allah for saving you from unjust and oppressive communist
rule after it suppressed the Muslims for more than forty years, during
which mosques were destroyedand some were turned into museums, Islamic
schools were abolished and they strove to change Muslim names and wipe
out Muslim identity.
"but Allâh will not allow except that His Light should be perfected
even though the Kâfirûn (disbelievers) hate (it)" [al-Tawbah 9:32 –
interpretation of the meaning].
Communist rule, with its tyranny and oppression, ended in 1989, to the
great joy of the Muslims, who went back to their ancient mosques,
which they refurbished and renovated. They went back to teaching their
children Qur'aan and thehijab of Muslim women appeared again in the
streets. We ask Allah to bring the Muslims back to their religion in
the best way and to support them and grant them victory and defeat
their enemies.
Secondly:
A generation of Muslims grew up in Bulgaria under the oppression of
Communist rule and theydid not know anything about Islam apart from
the fact that they were Muslims. The communist regime prevented them
from learning Islam and even banned the import of the Holy Qur'aan and
Islamic books into Bulgaria.
Those who did not knowanything about the rulings of Islam and Islamic
worship and other duties are not obliged to make up any of those acts
of worship. If the Muslim was not able to acquire Islamic knowledge
and the rulings of sharee'ah did not reach him, then he isnot obliged
to do anything because Allah, may He be exalted, says (interpretation
of the meaning):
"Allâh burdens not a person beyond his scope"
[al-Baqarah 2:286].
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
There is no difference of opinion among the Muslims that if a person
was living in dar al-kufr (non-Muslim lands) and he believed but he
was unable to migrate (to a Muslim land), he is not obliged to observe
Islamic rituals and laws that he is unable to; rather he is only
obliged to do what he is able to. The same applies to matters
concerning which he did not know the rulings. If he did not know that
prayer was obligatory for him and he did not pray for a while, he does
not have to make up those prayers according to the more correct of the
two scholarly opinions. This is the view of Abu Haneefah and the
literalists, and it is one ofthe two views of the madhhab of Ahmad.
The same applies to all the other duties such as fasting the month of
Ramadan, paying zakaah, and so on.
If he did not know that alcohol is haraam and hedrank it, then he is
not to be subjected to the hadd punishment, according to Muslim
consensus. They only differed with regard to whether he has to make up
the prayers…
The basic issue with regard to all of this is: are the laws obligatory
for one who did not know them or is it the case that no one is under
any obligation until after he comes to know?
The correct view concerning this matter isthat there is no obligation
to adhere to a ruling unless there is the possibility of acquiring
knowledge thereof, and nothing hasto be made up if it was not known
that it is obligatory. It is proven inal-Saheehthat some ofthe
Sahaabah ate after dawn in Ramadan until they could tell the white
thread apart from the black thread, but the Prophet (blessings and
peace of Allah be upon him) did not instruct them to make up those
fasts. Some of them usedto remain in a state of janaabah (impurity
following sexual activity or nocturnal emissions for which ghusl or
full ablution is required) for a while and not pray; they did not know
that itis permissible to pray with tayammum (dry ablution) – as
happened to Abu Dharr, 'Umar ibn al-Khattaab and 'Ammaar. But the
Prophet (blessings and peace of Allah be upon him) did not instruct
anyof them to make up the prayers.
No doubt some Muslims in Makkah and in the wilderness continued to
pray facing towards Jerusalem until news reached them that that had
been abrogated (and the qiblah had been changed to the Ka'bah), but
they were not instructed to repeat those prayers. And there are many
similar examples. This reflects the principle that the early
generation and themajority of scholars followed, namely thatAllah
burdens not a person beyond his scope. Things are only obligatory when
one is able to do them, and thepunishment only applies when one fails
to do something that is enjoined or does something that is forbidden,
after proof has been established. End quote.
Majmoo' al-Fataawa, 19/225
Based on that, you do not have to make up anyof the acts of worship
that you did not know were obligatory.
Our advice to you is to focus on learning the rulings of Islam and
gaining understanding of the religion; try hard to learn Islam and
followit, and teach the next generation of Muslims, so that they will
be able to face the challenges that face all Muslims, andespecially in
your country.
We ask Allah to cause Islam and the Muslims to prevail.
And Allah knows best.
Perseverance, Persistenceand Determination Story - Never Give Up(Perseverance in Islam)
In 1867, 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 John Roebling toforget the
idea. It just could not be done. It wasnot practical. It had neverbeen
done before.
John Roebling could not ignore the vision he had in his mind of this
bridge.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 dream with someone
else. After much discussion and persuasion he managed to convince his
son Washington Roebling, an up and coming engineer,that the bridge in
fact could be built.
Working together for thefirst 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 andbegan to
build their dream bridge.
The project started well, but when it was only a few months underway a
tragic accident on the site took the life of John Roebling. Washington
Roebling was injured andleft with a certain amount of brain
damage,which resulted in him notbeing able to walk or talkor 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 that the project
should be scrapped since the John Roebling were the only ones who knew
how the bridge could be built. In spite of his handicap Washington
Roebling was never discouraged and still had a burning desire to
complete the bridge and his mind was still as sharp as ever.
Washington Roebling 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 able to 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 Emily.
Washington Roebling touched his wife's arm with that finger,
indicating to her that he wanted her to call the engineers again. Then
heused the same method oftapping her arm to tell the engineers what to
do. It seemed foolish but the project was under way again.
For 13 years Washington Roebling tapped out his instructions with his
finger on his wife's arm, until the bridge was finally completed in
1883.Today the spectacular Brooklyn Bridge stands inall its glory as a
tribute tothe triumph of one man'sindomitable spirit and
hisdetermination not to be defeated by circumstances. It is also a
tribute to the engineers and their team work, andto their faith in a
man who was considered madby half the world. It stands too as a
tangible monument to the love and devotion of his wife who for 13 long
years patiently decoded the messages of her husbandWashington Roebling
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
seemvery small in comparison to what many others have to face. The
Brooklyn Bridge shows us that dreams that seem impossible can be
realized with determination and persistence, no matter what the odds
are.
Even the most distant dream can be realized with persistence and determination.
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 John Roebling toforget the
idea. It just could not be done. It wasnot practical. It had neverbeen
done before.
John Roebling could not ignore the vision he had in his mind of this
bridge.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 dream with someone
else. After much discussion and persuasion he managed to convince his
son Washington Roebling, an up and coming engineer,that the bridge in
fact could be built.
Working together for thefirst 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 andbegan to
build their dream bridge.
The project started well, but when it was only a few months underway a
tragic accident on the site took the life of John Roebling. Washington
Roebling was injured andleft with a certain amount of brain
damage,which resulted in him notbeing able to walk or talkor 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 that the project
should be scrapped since the John Roebling were the only ones who knew
how the bridge could be built. In spite of his handicap Washington
Roebling was never discouraged and still had a burning desire to
complete the bridge and his mind was still as sharp as ever.
Washington Roebling 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 able to 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 Emily.
Washington Roebling touched his wife's arm with that finger,
indicating to her that he wanted her to call the engineers again. Then
heused the same method oftapping her arm to tell the engineers what to
do. It seemed foolish but the project was under way again.
For 13 years Washington Roebling tapped out his instructions with his
finger on his wife's arm, until the bridge was finally completed in
1883.Today the spectacular Brooklyn Bridge stands inall its glory as a
tribute tothe triumph of one man'sindomitable spirit and
hisdetermination not to be defeated by circumstances. It is also a
tribute to the engineers and their team work, andto their faith in a
man who was considered madby half the world. It stands too as a
tangible monument to the love and devotion of his wife who for 13 long
years patiently decoded the messages of her husbandWashington Roebling
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
seemvery small in comparison to what many others have to face. The
Brooklyn Bridge shows us that dreams that seem impossible can be
realized with determination and persistence, no matter what the odds
are.
Even the most distant dream can be realized with persistence and determination.
Jihad in Islam: The Cage Bird's Escape(Story of Heroism, Jihad Story, Struggle Stories)
Once upon a time, there was a bird in a cage who sang for her merchant
owner. He took delight inher song day and night, and was so fond of
her that he served her water in a golden dish. Before he left for a
business trip,he asked the bird if she had a wish: "I will go through
the forest whereyou were born, past the birds of your old
neighborhood. What message should I take forthem?"
The bird said, "Tell them Isit full of sorrow in a cage singing my
captive song. Day and night, my heart is full of grief. I hope it will
not be long before I see my friends again and fly freely through the
trees. Bring me a message from the lovely forest, that will set my
heart at ease. Oh, I yearn for my Beloved, to fly with Him, and spread
my wings. Until then there is no joy for me, and I am cut off from all
of life's sweet things."
The merchant travelled on his donkey through the dense forest. He
listened to the melodies of many birds. When the merchant reached the
forest where his bird came from, he stopped, pushed his hood back, and
said, "O you birds! Greetings to you all from my pretty bird locked in
her cage. She sends tidings of her love to you and wants to tell of
her plight. She asks for a reply that will ease her heart.
My love for her keeps hercaptive with bars all around her. She wants
tojoin her beloved and singher songs through the airwith a free heart,
but I would miss her beautiful songs and cannot let her go."
All the birds listened to the merchant's words. Suddenly one bird
shrieked and fell from a tree brunch to the ground. The merchant froze
to the spot where he stood. Nothing could astound him more than this
did. One bird had fallen down dead!
The merchant continued on to the city and traded his goods. At last he
returned to his home. He did not know what to tellhis bird when she
asked what message he had brought. He stood beforeher cage and said,
"Oh, nothing to speak of no, no,"
The bird cried, "I must know at once."
I do not know what happened," said the merchant. "I told them your
message. Then, one of them fell down dead."
Suddenly the merchant's bird let out a terrible shriek and fell on her
head to the bottom of the cage.
The merchant was horrified. He wept in despair, "Oh, what have I
done?" He cried, "What Have I done? Now my life means nothing. My
moonhas gone and so has my sun. Now my own bird is dead."
Merchant opened the cage door, reached in, and took her into his hands
gently and carefully. "I will have to bury her now," he said;"poor
thing is dead."
Suddenly, the moment hehad lifted the bird out of the cage, she
swooped up, flew out of the window and landed on the nearest roof
slope. She turned to him and said, gratefully, "Thank you, merchant
master, for delivering my message. That bird's reply instructed me how
to win my freedom. All I had to do was to be dead. I gained my freedom
when I chose to die."
"So now I fly to my beloved who waits for me. Good-bye, good-bye, my
master no longer.""My bird was wise; she taught me secret," the
merchant reflected.
Moral:If you want to be with the ones you love, you must be ready to
give up everything, even life itself. And then, by Allah (SWT), you
will win your heart's desire.
owner. He took delight inher song day and night, and was so fond of
her that he served her water in a golden dish. Before he left for a
business trip,he asked the bird if she had a wish: "I will go through
the forest whereyou were born, past the birds of your old
neighborhood. What message should I take forthem?"
The bird said, "Tell them Isit full of sorrow in a cage singing my
captive song. Day and night, my heart is full of grief. I hope it will
not be long before I see my friends again and fly freely through the
trees. Bring me a message from the lovely forest, that will set my
heart at ease. Oh, I yearn for my Beloved, to fly with Him, and spread
my wings. Until then there is no joy for me, and I am cut off from all
of life's sweet things."
The merchant travelled on his donkey through the dense forest. He
listened to the melodies of many birds. When the merchant reached the
forest where his bird came from, he stopped, pushed his hood back, and
said, "O you birds! Greetings to you all from my pretty bird locked in
her cage. She sends tidings of her love to you and wants to tell of
her plight. She asks for a reply that will ease her heart.
My love for her keeps hercaptive with bars all around her. She wants
tojoin her beloved and singher songs through the airwith a free heart,
but I would miss her beautiful songs and cannot let her go."
All the birds listened to the merchant's words. Suddenly one bird
shrieked and fell from a tree brunch to the ground. The merchant froze
to the spot where he stood. Nothing could astound him more than this
did. One bird had fallen down dead!
The merchant continued on to the city and traded his goods. At last he
returned to his home. He did not know what to tellhis bird when she
asked what message he had brought. He stood beforeher cage and said,
"Oh, nothing to speak of no, no,"
The bird cried, "I must know at once."
I do not know what happened," said the merchant. "I told them your
message. Then, one of them fell down dead."
Suddenly the merchant's bird let out a terrible shriek and fell on her
head to the bottom of the cage.
The merchant was horrified. He wept in despair, "Oh, what have I
done?" He cried, "What Have I done? Now my life means nothing. My
moonhas gone and so has my sun. Now my own bird is dead."
Merchant opened the cage door, reached in, and took her into his hands
gently and carefully. "I will have to bury her now," he said;"poor
thing is dead."
Suddenly, the moment hehad lifted the bird out of the cage, she
swooped up, flew out of the window and landed on the nearest roof
slope. She turned to him and said, gratefully, "Thank you, merchant
master, for delivering my message. That bird's reply instructed me how
to win my freedom. All I had to do was to be dead. I gained my freedom
when I chose to die."
"So now I fly to my beloved who waits for me. Good-bye, good-bye, my
master no longer.""My bird was wise; she taught me secret," the
merchant reflected.
Moral:If you want to be with the ones you love, you must be ready to
give up everything, even life itself. And then, by Allah (SWT), you
will win your heart's desire.
Subscribe to:
Posts (Atom)