The Miswaak was known before Islam, but Islam added a religious
perspective to its usage.
The Prophetic guidance:
The Prophet Muhammad recommended Muslims to clean their teeth using a
Miswaak every day; especially upon waking up, when performing
ablution, before prayer, when reciting the Quran, before sleeping,
when entering the house, and when the mouth has a foul odor.
There are many Prophetic narrations thattalk about Miswaak. Following
are some of them:
'Aa'ishah related that the Prophet said: "Ten things are part of one's
natural disposition: Trimming the moustache,growing a beard, (using)
the Miswaak, sniffing water, cutting the nails, washing hands,
plucking armpits, shaving pubic hair, and conserving water." [Muslim]
Furthermore, he highlighted its importance, saying: "If it were not
that it would create hardship for my people, I would have ordered them
to use the Miswaak with every ablution and with every prayer."
[Al-Bukhaari]
Medical discoveries:
The Miswaak is a natural tool for brushing the teeth. It is taken from
theroots and branches of particular desert trees. It differs from one
region to another, but in Arabia and Asia it is taken from the Arak
tree. This is the most famous variety, and is the kind that was used
by the Prophet .
Its scientific name is Salvadora Persica. It is a tree that grows in
hot equatorial countries, especially in desert valleys. It is
widespread in the South of Saudi Arabia , Yemen , Sudan , Egypt , and
elsewhere.
Salvador Persica is an upright evergreen small tree or shrub, seldom
more than one foot in diameter, reaching a maximum height of
threemeters. The leaves are small, oval, thick and succulent with a
strong smell of cress or mustard.
The Miswaak is also obtained from other trees. In Africa, for example,
it is cut from Lime and Orange trees, and in America some are cut from
the Senna tree.
As the Arak tree is so well-known, and as it was the kind that the
Prophet used, it has been scientifically studied. The following
summarize the various discoveries regarding Miswaak.
Health effects of Miswaak :
Physically, the Miswaak isa natural toothbrush. It iscomposed of a
compact group of minute natural fibers that perform exactly the same
functionas a normal toothbrush except that it is made of natural
rather than plastic fibers. For this reason it may be more gentle on
the gums.
Miswaak's natural toothpaste is made up of many substances that
areimportant for cleaning teeth. Many researchers have studied the
Miswaak in depth, and have proven that Miswaak contains over ten
different natural chemical compounds considered essential for good
oral and dental hygiene.
They are: fluoride, silica, tannic acid, resins, alkaloids
(salvadorine), volatile oils (sinigrin), sulfur vitamin C, sodium
bicarbonate, chlorides, calcium, benzylisothiocyanate (BIT), and
others including salicylic acids, sterols, trimethylamine, saponins,
flavenoids.
Some of these components are stain removers and teeth whiteners, some
protect teeth against caries, some are bactericidal and antiseptic,
some helpin healing and to repair tissues, some promote
remineralization (building) of tooth enamel, and some give the
pleasant taste and smell.
Cytotoxicity:
Results of cytotoxictests showed no cytotoxic (celldamaging) effects
from using freshly cut Miswaak. However, the same plant used 24
hoursafter cutting did contain harmful components. Based on these
findings, researchers recommend cutting the used portion of the
Miswaak after it has been used for a day and preparing a fresh part.
Scientific comparison between Miswaak and toothbrushes:
A clinical trial study on Ethiopian schoolchildren,comparing Miswaak
withthe conventional toothbrush, found Miswaak to be as effective as
the toothbrush in removing oral deposits. The study also found
instruction and supervision to be important since the children in the
sample were not familiar with techniques for using Miswaak.
How to use Miswaak:
The method of preparinga Miswaak for use is to cut a branch or root of
the Arak tree into pieces between 10 cm and 20cmin length, and between
4mm and 14mm in diameter. Occasionally some are thicker than this.
Fresh Miswaak is brown in color, with a hot, pleasant taste. People
usually strip off some of the Miswaak's thin bark from one end, then
chewthat end a little to separate the fibers so that they become like
thefibers of a normal toothbrush. They then use it to brush their
teeth.
Length and diameter:
A length of 15cm is recommended, which is convenient to grip, and easy
to manipulate in a confined space. The diameter is normally less than
1 centimeter, which provides a supple stick firm enough to transmit
the pressure of the cleansing action to the teeth without breaking.
Freshness: Miswaak should be freshly cut so that it is supple, easily
chewed, and still rich in active constituents. The root should be
whitish-brown in color; a dark brown color indicates that the Miswaak
is no longer fresh.
If a stick is dry, the end for chewing should initially be soaked in
fresh water for 24 hours. It should be noted that soaking for unduly
long periods causes loss of active constituents and diminishes the
therapeutic properties, although the mechanical effects on the teeth
can still occur.
The end: Before Miswaak is used, the end should be washed with water.
It is then chewed repeatedly until the fibers stand out like the
bristles of a toothbrush. These fibers should be trimmed every 24
hours.
Brushing technique:
The techniques employedfor removing plaque mechanically are similar to
that for the toothbrush and the chewing stick; i.e., vertical and
horizontal brushing. The cleaning movement should alwaysbe directed
away from the gingival margin of the teeth (away from the gums) on
both the buccal(outer cheek) and lingual(inner cheek) surfaces.
Care should be taken to avoid damaging the soft tissues of the mouth.
Satisfactory cleaning can be achieved if this procedure is followed
forfive minutes.
There are two basic holds: Pen-grip (three-finger) or palm-grip (five
finger-grip). In each case the aim is to ensure firm but controlled
movementof the brush end of the Miswaak within the oral cavity, so
that every area of the mouth is reached with relative ease and
convenience.
When to use Miswaak:
In general, the Miswaak should be used a minimum of five times a day
(i.e. before each prayer). However it is recommended to use it all the
time, whenever possible.
Common mistakes in Miswaak use:
1. The end is either too thin or too thick.
2. Keeping it in the mouth while doing otherthings.
3. Not cutting the end every day.
4. Forgetting that teeth have five faces (inner, outer, two sides, and
biting/chewing face), and only using Miswaak to clean the outer faces.
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Tuesday, November 20, 2012
Miswaak: The natural toothbrush
the Muslim who has entered ihraam for Hajj or ‘Umrah to omit any of their actions, or to do any of the things that are forbidden whilst in ihraam which may detract from his Hajj or ‘umrah
Is it permissible for the pilgrim to appoint someone to stone the
jamaraat on his behalf on the day of Eid or the second day, then go
back to his homeland?.
Praise be to Allaah.
In His Holy Book, Allaah commands us to Hajj and'Umrah properly, as He
says (interpretation of the meaning): "And perform properly (i.e. all
the ceremonies according to the ways ofProphet Muhammad صلى الله عليه
وسلم), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allaah"
[al-Baqarah 2:196]. Performing them properly cannot be doneunless one
does them sincerely for the sake of Allaah and following the Messenger
of Allaah (peace and blessings of Allaah be upon him). So it is not
permissible for the Muslim who has entered ihraam for Hajj or 'Umrah
to omit any of their actions, or to do any of the things that are
forbidden whilst in ihraam which may detract from his Hajj or 'umrah.
The one who appoints someone to stone the jamaraat during the days of
al-Tashreeq or on one ofthe days of al-Tashreeq and leaves on the day
of sacrifice is regarded as one who is mistaken andwho is mocking the
rituals prescribed by Allaah. The one who appoints someone to stone
the jamaraat on his behalf on the eleventh or twelfth during the days
of al-tashreeq and does thefarewell tawaaf so that he can leave
quickly has gone against the teachings of the Messenger of Allaah
(peace and blessings of Allaah be upon him) and what he has enjoined
of performing the rituals inthe proper order. He has to repent and
seek forgiveness for that, andthe one who does that has to offer a
sacrifice for not staying overnight in Mina, and a sacrifice for not
stoning the jamaraat for which he appointed a proxy and left, and a
third sacrifice for the farewell tawaaf even if he circumambulated the
Ka'bah when he left, because he did the tawaaf at the wrong time, for
the farewell tawaaf can only be doneafter one has finished stoning the
jamaraat.
And Allaah is the Source of strength. may Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions.
jamaraat on his behalf on the day of Eid or the second day, then go
back to his homeland?.
Praise be to Allaah.
In His Holy Book, Allaah commands us to Hajj and'Umrah properly, as He
says (interpretation of the meaning): "And perform properly (i.e. all
the ceremonies according to the ways ofProphet Muhammad صلى الله عليه
وسلم), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allaah"
[al-Baqarah 2:196]. Performing them properly cannot be doneunless one
does them sincerely for the sake of Allaah and following the Messenger
of Allaah (peace and blessings of Allaah be upon him). So it is not
permissible for the Muslim who has entered ihraam for Hajj or 'Umrah
to omit any of their actions, or to do any of the things that are
forbidden whilst in ihraam which may detract from his Hajj or 'umrah.
The one who appoints someone to stone the jamaraat during the days of
al-Tashreeq or on one ofthe days of al-Tashreeq and leaves on the day
of sacrifice is regarded as one who is mistaken andwho is mocking the
rituals prescribed by Allaah. The one who appoints someone to stone
the jamaraat on his behalf on the eleventh or twelfth during the days
of al-tashreeq and does thefarewell tawaaf so that he can leave
quickly has gone against the teachings of the Messenger of Allaah
(peace and blessings of Allaah be upon him) and what he has enjoined
of performing the rituals inthe proper order. He has to repent and
seek forgiveness for that, andthe one who does that has to offer a
sacrifice for not staying overnight in Mina, and a sacrifice for not
stoning the jamaraat for which he appointed a proxy and left, and a
third sacrifice for the farewell tawaaf even if he circumambulated the
Ka'bah when he left, because he did the tawaaf at the wrong time, for
the farewell tawaaf can only be doneafter one has finished stoning the
jamaraat.
And Allaah is the Source of strength. may Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions.
the mountain of ‘Arafaat which is known to the people as Jabal al-Rahmah. It was not his way to climb this mountain during Hajj or to take it as a ritual
Is there any specific reward for climbing up Jabal al-Rahmah on the
day of 'Arafah and praying there?.
Praise be to Allaah.
It is not proven that the Prophet (blessings and peace of Allah be
upon him) encouraged climbing the mountain of 'Arafaat which is known
to the people as Jabal al-Rahmah. It was not his way to climb this
mountain during Hajj or to take it as a ritual. He (blessings and
peace of Allah be upon him) said: "Learn from me your rituals (of
Hajj)." The way of the Rightly Guided Caliphs and all the Sahaabah was
like that of the Prophet (blessings and peace of Allah be upon him),
and the same was true of those who followed in their footsteps. They
did not climb up to this mountain during their Hajj and they did not
take it as a ritual, following the example of the Messenger of
Allah(blessings and peace of Allah be upon him). What is proven is
that he(blessings and peace of Allah be upon him) stoodat the foot of
this mountain at the large rocks and he said: "I have stood here and
all of 'Arafah is the place of standing, and avoid the valley of
'Aranah. Hence many of the scholars, such as Imam al-Nawawi, Shaykh
al-Islam Ibn Taymiyah and Shaykh Siddeeq Khan, said: Climbing this
mountain during Hajj as if it were a ritual is an innovation. The
Prophet (blessings and peace of Allah be upon him) said: "Whoever does
an action that is not part of this matter of ours will have it
rejected." It was not his practice to offer any naafil prayer in the
standing at 'Arafah; rather he limited it to praying Zuhr and 'Asr in
Masjid Namirah, joining and shortening the prayer. He did not take any
place for prayer in what is called Jabal al-Rahmah in which those who
climb this mountain should offer naafil or obligatory prayers on the
day of 'Arafah. Rather, after praying Zuhr and 'Asr, hebusied himself
with remembering Allah (dhikr), reciting tasbeeh ("Subhaan Allah"),
tahleel (Laa ilaaha ill-Allaah), tahmeed (al-hamdu Lillah), takbeer
(Allahu akbar) and Talbiyah, calling upon his Lord and beseeching Him,
until the sun set. So taking a place on this mountain in which to pray
by those who climb up it is an innovation introduced by the ignorant.
And Allah is the source ofstrength; may Allah send blessings and peace
upon our Prophet Muhammad and his family and Companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas.
Shaykh Ibraaheem ibn Muhammad Aal al-Shaykh, Shaykh 'Abd al-Razzaaq
'Afeefi, Shaykh 'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn
Munayyi'
Fataawa al-Lajnah al-Daa'imah, 11/206-208
Shaykh Ibn Uthaymeen (may Allah have mercy on him) said:
Climbing up the mountain of 'Arafaat is not something that is
prescribed in Islam; rather if the people take it as an act of worship
it is an innovation; it is notpermissible for people tobelieve that
this is an actof worship or to do it onthe basis that it is an act of
worship. The Messenger (blessings and peace of Allah be upon him) was
the keenest of all people to do good and was the most effective of all
people in conveying the message and he was the most knowledgeable of
all people of the religionof Allah. He did not climbthis mountain or
instructanyone to do so, and he did not approve of anyone climbing it
as faras I know. Based on that,climbing this mountain is not
prescribed; rather the Messenger of Allah (blessings and peace of
Allah be upon him) said, when he stood behind iton the eastern side:
"I have stood here and all of 'Arafah is the place of standing." It is
as if he (blessings and peace of Allah be upon him) was indicating
that each person should stand in his own spot and not push and shove
in order to reach the place wherethe Messenger (blessingsand peace of
Allah be upon him) stood.
day of 'Arafah and praying there?.
Praise be to Allaah.
It is not proven that the Prophet (blessings and peace of Allah be
upon him) encouraged climbing the mountain of 'Arafaat which is known
to the people as Jabal al-Rahmah. It was not his way to climb this
mountain during Hajj or to take it as a ritual. He (blessings and
peace of Allah be upon him) said: "Learn from me your rituals (of
Hajj)." The way of the Rightly Guided Caliphs and all the Sahaabah was
like that of the Prophet (blessings and peace of Allah be upon him),
and the same was true of those who followed in their footsteps. They
did not climb up to this mountain during their Hajj and they did not
take it as a ritual, following the example of the Messenger of
Allah(blessings and peace of Allah be upon him). What is proven is
that he(blessings and peace of Allah be upon him) stoodat the foot of
this mountain at the large rocks and he said: "I have stood here and
all of 'Arafah is the place of standing, and avoid the valley of
'Aranah. Hence many of the scholars, such as Imam al-Nawawi, Shaykh
al-Islam Ibn Taymiyah and Shaykh Siddeeq Khan, said: Climbing this
mountain during Hajj as if it were a ritual is an innovation. The
Prophet (blessings and peace of Allah be upon him) said: "Whoever does
an action that is not part of this matter of ours will have it
rejected." It was not his practice to offer any naafil prayer in the
standing at 'Arafah; rather he limited it to praying Zuhr and 'Asr in
Masjid Namirah, joining and shortening the prayer. He did not take any
place for prayer in what is called Jabal al-Rahmah in which those who
climb this mountain should offer naafil or obligatory prayers on the
day of 'Arafah. Rather, after praying Zuhr and 'Asr, hebusied himself
with remembering Allah (dhikr), reciting tasbeeh ("Subhaan Allah"),
tahleel (Laa ilaaha ill-Allaah), tahmeed (al-hamdu Lillah), takbeer
(Allahu akbar) and Talbiyah, calling upon his Lord and beseeching Him,
until the sun set. So taking a place on this mountain in which to pray
by those who climb up it is an innovation introduced by the ignorant.
And Allah is the source ofstrength; may Allah send blessings and peace
upon our Prophet Muhammad and his family and Companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas.
Shaykh Ibraaheem ibn Muhammad Aal al-Shaykh, Shaykh 'Abd al-Razzaaq
'Afeefi, Shaykh 'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn
Munayyi'
Fataawa al-Lajnah al-Daa'imah, 11/206-208
Shaykh Ibn Uthaymeen (may Allah have mercy on him) said:
Climbing up the mountain of 'Arafaat is not something that is
prescribed in Islam; rather if the people take it as an act of worship
it is an innovation; it is notpermissible for people tobelieve that
this is an actof worship or to do it onthe basis that it is an act of
worship. The Messenger (blessings and peace of Allah be upon him) was
the keenest of all people to do good and was the most effective of all
people in conveying the message and he was the most knowledgeable of
all people of the religionof Allah. He did not climbthis mountain or
instructanyone to do so, and he did not approve of anyone climbing it
as faras I know. Based on that,climbing this mountain is not
prescribed; rather the Messenger of Allah (blessings and peace of
Allah be upon him) said, when he stood behind iton the eastern side:
"I have stood here and all of 'Arafah is the place of standing." It is
as if he (blessings and peace of Allah be upon him) was indicating
that each person should stand in his own spot and not push and shove
in order to reach the place wherethe Messenger (blessingsand peace of
Allah be upon him) stood.
‘Aa’ishah (may Allaah be pleased with her) narrated that the Prophet (peace and blessings of Allaah be upon him) entered uponhis family one day and said: “Do you have anything (i.e., any food)?” They said, “No.” He said, “Then I am fasting.” (Muslim, 1154, 170).
I know of the virtue of fasting the day of 'Ashoora, and that it is
expiation for the year that came before. But because we use the
Gregorian calendar I did not know when 'Ashoora is until the morning
of the day itself. I had not eaten anything, so I intended to fast. Is
my fast valid, and will I get the rewardof this day and receive
expiation for the previous year?.
Praise be to Allaah.
Praise be to Allaah for making you keen to do naafil acts of worship.
We ask Him to make us and you steadfast in doing that.
With regard to your question about forming the intention to fast from
the night before, there is sound evidence from the Prophet (peace and
blessings of Allaah be upon him) that the intention to observe a
naafil fast formed on themorning of the day itselfis valid, so long as
a person has not ingested anything that breaks thefast after dawn.
'Aa'ishah (may Allaah be pleased with her) narrated that the Prophet
(peace and blessings of Allaah be upon him) entered uponhis family one
day and said: "Do you have anything (i.e., any food)?" They said,
"No." He said, "Then I am fasting." (Muslim, 1154, 170). The word
"idhan" (translated here as "then", in the sense of "in that case")
indicates that it is permissible to form the intention of observing a
naafil fast on the day itself. This is unlike the obligatory fasts,
which are not validunless one forms the intention the night before,
because of the hadeeth, "Whoever doesnot form the intention to fast
before dawn, has not fasted." Abu Dawood, 2454; al-Tirmidhi, 726;
classed as saheeh by al-Albaani in Saheeh al-Jaami', 6535. What is
meant here is obligatory fasts.
Based on this, then your fast is valid. With regard to getting the
reward for fasting, will this be reward for the whole day or from the
time of the intention only? Shaykh al-'Uthaymeen (may Allaah have
mercy on him) said:
There are two scholarly opinions on this matter. The first is that he
will be rewarded from the beginning of the day, because the correct
Islamic fast can only be from the start of the day.
The second view is that he will only be rewardedfrom the time of his
intention, and if he formed the intention at midday then he will be
rewarded for half a day. This is the correct view, because the Prophet
(peace and blessings of Allaah be upon him) said, "Actions are but by
intentions, and each person will have but thatwhich he intended."
Thisman only formed the intention during the day, so he will be
rewarded from the time he formed the intention.
Based on the correct opinion, if a fast is connected to a particular
day, such as fasting on Mondays and Thursdays, and fasting on al-ayaam
al-beed (the13th, 14th and 15th of each Hijri month) or fasting three
days each month, and a person forms the intention during the day, he
will not be rewarded for the entire day.
Al-Sharh al-Mumti', 6/373.
The same applies to the case of one who did not intend to fast
'Ashoora until after dawn had come: he will not get thereward for
fasting 'Ashoora', which is the expiation of one year, because his
case is not like that of one fasted the whole day of 'Ashoora', rather
he only fasted part of it, from the moment he first formed the
intention of fasting.
But he will be rewarded in the general sense of the reward for fasting
during the month of Allaah Muharram, which is the best kind of fasting
after Ramadaan (as it says in Saheeh Muslim, 1163).
Perhaps one of the main reasons for your and many people's not knowing
when 'Ashoora is, or al-ayyaam al-beed, until the day has started,is –
as you mention – useof the Gregorian calendar. Perhaps missing out on
these special days will motivate you and others whom Allaah blesses
with guidance, to followthe lunar Hijri calendar which Allaah has
prescribed for His slaves and approved of for His religion, even if
that is only with regard to theirpersonal dealings, so as to revive
this calendar which reminds us of different shar'i occasions, and in
order to be different from the People of the Book whom we are
commanded to differ from and be distinct with regard to their rituals
and unique characteristics, especiallysince the lunar calendar was
followed by the earlier Prophets, as may be understood from the
hadeeth which mentionsthe reason why the Jewsfasted 'Ashoora – which
is a day that is known through the lunar calendar. They said that it
was the day on which Allaah had saved Moosa. This indicates that they
followed a lunar calendar and not the months of the solar European
calendar.
Al-Sharh al-Mumti', 6/471
May Allaah make your missing out on this special reward, and the
missing out of others who are keen like you, lead to a good outcome,
so this will make you strive harder in doing good works and acts of
worship. This may make you more keen than people who do some act of
worship regularly andfeel content with what they are doing, and may
fill them with self-admiration.
We ask Allaah to bless us with His bounty and reward, and help us to
remember Him and give thanks to Him.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
expiation for the year that came before. But because we use the
Gregorian calendar I did not know when 'Ashoora is until the morning
of the day itself. I had not eaten anything, so I intended to fast. Is
my fast valid, and will I get the rewardof this day and receive
expiation for the previous year?.
Praise be to Allaah.
Praise be to Allaah for making you keen to do naafil acts of worship.
We ask Him to make us and you steadfast in doing that.
With regard to your question about forming the intention to fast from
the night before, there is sound evidence from the Prophet (peace and
blessings of Allaah be upon him) that the intention to observe a
naafil fast formed on themorning of the day itselfis valid, so long as
a person has not ingested anything that breaks thefast after dawn.
'Aa'ishah (may Allaah be pleased with her) narrated that the Prophet
(peace and blessings of Allaah be upon him) entered uponhis family one
day and said: "Do you have anything (i.e., any food)?" They said,
"No." He said, "Then I am fasting." (Muslim, 1154, 170). The word
"idhan" (translated here as "then", in the sense of "in that case")
indicates that it is permissible to form the intention of observing a
naafil fast on the day itself. This is unlike the obligatory fasts,
which are not validunless one forms the intention the night before,
because of the hadeeth, "Whoever doesnot form the intention to fast
before dawn, has not fasted." Abu Dawood, 2454; al-Tirmidhi, 726;
classed as saheeh by al-Albaani in Saheeh al-Jaami', 6535. What is
meant here is obligatory fasts.
Based on this, then your fast is valid. With regard to getting the
reward for fasting, will this be reward for the whole day or from the
time of the intention only? Shaykh al-'Uthaymeen (may Allaah have
mercy on him) said:
There are two scholarly opinions on this matter. The first is that he
will be rewarded from the beginning of the day, because the correct
Islamic fast can only be from the start of the day.
The second view is that he will only be rewardedfrom the time of his
intention, and if he formed the intention at midday then he will be
rewarded for half a day. This is the correct view, because the Prophet
(peace and blessings of Allaah be upon him) said, "Actions are but by
intentions, and each person will have but thatwhich he intended."
Thisman only formed the intention during the day, so he will be
rewarded from the time he formed the intention.
Based on the correct opinion, if a fast is connected to a particular
day, such as fasting on Mondays and Thursdays, and fasting on al-ayaam
al-beed (the13th, 14th and 15th of each Hijri month) or fasting three
days each month, and a person forms the intention during the day, he
will not be rewarded for the entire day.
Al-Sharh al-Mumti', 6/373.
The same applies to the case of one who did not intend to fast
'Ashoora until after dawn had come: he will not get thereward for
fasting 'Ashoora', which is the expiation of one year, because his
case is not like that of one fasted the whole day of 'Ashoora', rather
he only fasted part of it, from the moment he first formed the
intention of fasting.
But he will be rewarded in the general sense of the reward for fasting
during the month of Allaah Muharram, which is the best kind of fasting
after Ramadaan (as it says in Saheeh Muslim, 1163).
Perhaps one of the main reasons for your and many people's not knowing
when 'Ashoora is, or al-ayyaam al-beed, until the day has started,is –
as you mention – useof the Gregorian calendar. Perhaps missing out on
these special days will motivate you and others whom Allaah blesses
with guidance, to followthe lunar Hijri calendar which Allaah has
prescribed for His slaves and approved of for His religion, even if
that is only with regard to theirpersonal dealings, so as to revive
this calendar which reminds us of different shar'i occasions, and in
order to be different from the People of the Book whom we are
commanded to differ from and be distinct with regard to their rituals
and unique characteristics, especiallysince the lunar calendar was
followed by the earlier Prophets, as may be understood from the
hadeeth which mentionsthe reason why the Jewsfasted 'Ashoora – which
is a day that is known through the lunar calendar. They said that it
was the day on which Allaah had saved Moosa. This indicates that they
followed a lunar calendar and not the months of the solar European
calendar.
Al-Sharh al-Mumti', 6/471
May Allaah make your missing out on this special reward, and the
missing out of others who are keen like you, lead to a good outcome,
so this will make you strive harder in doing good works and acts of
worship. This may make you more keen than people who do some act of
worship regularly andfeel content with what they are doing, and may
fill them with self-admiration.
We ask Allaah to bless us with His bounty and reward, and help us to
remember Him and give thanks to Him.
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And Allah Knows the Best!
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Published by :->
M NajimudeeN Bsc- INDIA
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'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)







