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Thursday, May 30, 2013

Zakaatul-Fitr and the 'Eed

Zakaatul-Fitr
Zakaatul-Fitr is an obligatory charity on every Muslim at the end of
the month of Ramadan. Ibn 'Umar said: "The Prophet,sallaallahu alayhi
wa sallam, enjoined the payment of one Sa'a(a volume measure
corresponding approximately to the volume of 5 lb) of dates or one
Sa'a of barley as Zakaat al-Fitron every Muslim, young and old, male
and female, free and slave." [Al-Bukhaari and Muslim]
The purpose of Zakat al-Fitr is to purify the one who has fasted from
any type of indecent act or speech he might have committedwhile
fasting. It also helps the poor and the needy. Ibn 'Abbaas said: "The
Messanger of Allah,sallaallahu alayhi wa sallam, enjoined Zakaat
al-Fitr on the onewho fasts to shield him from any indecent act or
speech and for the purpose of providing food forthe needy." [Abu
Daawood and Ibn Maajah]
The Amount of Zakaatul-Fitr
As the first hadeeth indicated, the amount of Zakaatul-Fitr is one
Sa'a. Sa'a is a volume measure corresponding approximately to the
volume of 5lb of good wheat. The material ofthe Zakaat can be either
dates, barley, wheat, rice, corn or similar items considered as basic
foods. Abu Sa'eed, may Allaah be pleasdd with him, said: "We usedto
give for Zakaatul-Fitr on behalf of every child, aged person, free man
or slave during the lifetime of the Messanger of Allaah, sallaallahu
alayhi wa sallam, one Sa'a of food, or one Sa'a of dried yogurt, or
one Sa'a of barley, or one Sa'a of dates, or one Sa'a of raisins."
[Al-Bukhaari and Muslim]
The Time for Zakaatul-Fitr
Zakaatul-Fitr has to be paid by the end of Ramadhaan. There are two
times to pay Zakaatul-Fitr. Either one or two days before 'Eed as
'Umar used to do, or the day of 'Eed before the 'Eed prayer. Ibn 'Umar
reported that the Prophet, sallaallahu alayhi wa sallam, ordered them
to pay Zakaatul-Fitr before they go out to perform the 'Eed prayer. If
Zakaatul-Fitr is paid after the 'Eed prayer, it will only be
considered as regular charity. The Prophet, sallaallahu alayhi
wasallam, said: "If one pays Zakat al-Fitr before the Salat, it is
considered an accepted Zakat, if he pays it after the Salat, it is
considered an ordinary charity." [Abu Daawood]
Zakaatul-Fitr is to be given to the same eight categories or people as
in the other types of Zakat. Some scholars say that the poor and the
needy are the most deserving ones since the Prophet,sallaallahu alayhi
wa sallam, said that it had "...the purpose of providing food for the
needy."
'Eed al-Fitr
Playing, recreation, and eating onthe day of 'Eed:
These are permissible as log as they stay within the acceptable bounds
of Islam. Anas said: When the Prophet, sallaallahu alayhi wa sallam,
came to Al-Madeenah, they had two days for amusement. The Prophet,
sallaallahu alayhi wa sallam, has exchanged these days for two better
days: the day of breaking the fast and the day of sacrifice.
[An-Nasaa'i and Ibn Hibbaan]
Taking women and children to the prayer area:
The Prophet sallaallahu alayhi wa sallam, used to take his wives and
daughters to the two 'Eeds. Umm Atiyah, may Allaah be pleasd with her,
said: "We were ordered to go out with the singleand menstruating women
to the two 'Eeds in order to witness the good and the supplications of
theMuslims. The menstruating women though would stay away from the
prayer area." [Al-Bukhaari and Muslim]
Going to the prayer area:
The Prophet, sallaallahu alayhi wasallam, used to go to the prayer
area on foot. Jaaber narrated: "Onthe days of 'Eed, the Prophet,
sallaallahu alayhi wa sallam, would go to the prayer area by one route
and come back by another route." [Al-Bukhaari]
Eating before going to the prayer area:
Since 'Eed al-Fitr is the day on which Muslims break their Ramadhaan
fast, it is preferable to eat before going to the 'Eed prayer. It is a
Sunnah of the Prophet, sallaallahu alayhi wa sallam, to eat an odd
number of dates before going to pray Salaat al-'Eed. Anas reported:
"The Prophet, sallaallahu alayhi wa sallam, would not go out on the
day of 'Eed al-Fitr without eating an odd number of dates."
[Al-Bukhaari]
Preparation for 'Eed prayer:
It is preferred to make Ghusl (take a bath), wear one's best clothes
and, for men, to put perfume before going to Salaat al-'Eed. Ibn
Al-Qayyim said:"The Prophet, sallaallahu alayhi wa sallam, used to
wear his best clothes for the 'Eed prayers and he had clothes that he
reserved for the two 'Eeds and Jumu'ah."
Making Takbeer:
Takbeer starts from the night of 'Eed's eve until the Imaam comesout
to start the prayer. Allaah Says (which means): "Allah intends for you
ease and does not intend for you hardship and [wants] for you to
complete the period and to glorify Allah (i.e., say Takbeer) for that
[to] which He has guided you; and perhaps you will be grateful."
[Quran; 2: 185] The form of takbeer is related by 'Umar and Ibn
Mas'ood: "Allahu Akbar, Allahu Akbar, La illaha illallaah. Allahu
Akbar. Allahu Akbar wa lillaahil-hamd."
Congratulating each other:
It has been narrated that when the Prophet's companions met each other
on the 'Eed day, they would say to each other:"May Allah accept from
us and from you." [Ahmad]

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Virtues of deeds - The virtues of pregnancy.

I would like to know the virtues of pregnancy in islam and what is
recommended for a woman to do interms of ibadat during this time? Is
the salah of a pregnant woman more rewarded than a salah of a woman
thats not pregnant.
Praise be to Allaah.
Firstly:
There is no doubt that a woman's pregnancy andgiving birth is
fulfilling an aim of sharee'ah that is dear to Allah, which is
increasing the progeny of the Muslims who proclaim the Oneness of
Allah, the followers of the Prophet (blessings and peace of Allah be
upon him). This is the most important thing onwhich the woman should
focus her intention during her pregnancy.
It was narrated that Ma'qil ibn Yasaar said: A man came to the Prophet
(blessings and peace of Allah be upon him) and said: I have found a
woman who is of good lineage and beautiful, but she cannothave
children; should I marry her?
He said: No.
Then he came to him a second time and he told him not to marry her.
Then he came to him a third time and he said: "Marry the one who is
loving and prolific (could bear many children), for I will be proud of
your large numbers before the nations."
Narrated by Abu Dawood, 2050; al-Nasaa'i, 3227; classed as saheeh by al-Albaani.
Because of this aim to which we have referred,if pregnancy is
difficult for the woman and she bears it with patience, there are many
benefits which will come to the mother through it, including the
following:
1.
Psychological preparation for the task of raising the child which is
the most important and most complicated of all tasks, in which they
(the parents) raise the child to have a good attitude and become
religiously committed for the sake of Allah, and they hope that Allah
will decree reward for them because of the actions oftheir righteous
son, so that he will become an ongoing charity for them after they die
and thus they may attain a great deal of reward which no one knows
except Allah.
2.
The difficulties encountered by the pregnant woman, including pain and
sickness, and health, psychological and physical problems in many
cases, will all bringgreat reward that will be recorded for the
pregnant woman, in sha Allah. Allah will reward the Muslim for
everything that befalls him in this world. Even ifa thorn pricks him,
Allah will expiate thereby some of his sins, and the pains of labour
and pregnancy are far greater than that.
3.
Even if we assume that this woman dies in childbirth, she will die asa
martyr. This is indicative of the virtue of her condition. The Prophet
(blessings and peace of Allah be upon him) said: "The woman who dies
in pregnancy or childbirth is a martyr." Narrated by AbuDawood, 3111;
classed assaheeh by al-Nawawi in Sharh Muslim, 13/62. Andhe said: the
one who dies in childbirth, i.e., she dies with something (the child)
inside, not separated from her.
Secondly:
As for the acts of worship that the pregnant woman can do, they are
all the acts of worship that the Muslim does by day and by night, such
as praying, fasting (so long as there is no fear of harm), giving
charity, reading Qur'aan, regularly reciting the adhkaar that are
prescribed in sharee'ah, treating people kindly, visiting relatives,
taking stock of oneself, and striving to attain the best attitudes,
actions and words.
Perhaps one of the things that the woman should focus on during this
period is learning about sound methods of raising children,
readingbooks on this topic or listening to useful lectures by scholars
on it,whether that has to do with moral upbringing, health,
psychology, pedagogy, and so on, in preparation for the great mission
with which Allah has entrusted the parents, which is the trust of
raising and caring for the child, so that the parents may embark upon
it with knowledge and insight and achieve the best results, and attain
the pleasure of Allah in this world and inthe Hereafter.
With regard to specific rituals or adhkaar specifically for the woman
during pregnancy, we did not know of any such thing in Islam.
Finally we should point out that there are some hadeeths which
indicatethat the wife's pregnancy will bring a reward like that of one
who fasts and prays at night for the sake of Allah, and that there are
many other rewards for giving birth, breastfeeding and weaning the
child, but they are all false and fabricated hadeeths, so it is not
permissible to narrate them or speak ofthem except by way of warning
people about them. And Allaah knows best. - - ▓███▓ Translator:->
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Virtues of deeds - Will the seven whomAllah will shade with His shade on the Day of Resurrection be brought to account?.

Is that the seven types ofpeople who will be shaded by allah will
theyalso go paradise withut account.
Praise be to Allaah.
It was narrated that 'Imraan ibn Husayn (mayAllah be pleased with him)
said: The Prophet of Allah (blessings and peace of Allah be upon him)
said: "Seventy thousand of my ummah will enter Paradise without being
brought to account." They said: Who are they, O Messenger of Allah? He
said: "They are the ones who do not ask others toperform ruqyah for
them, or believe in omens, or use cautery, and they put their trust in
their Lord."
Narrated by al-Bukhaari (5270) and Muslim (321).
These four categories will not be brought to account and will not be
punished. With regard to other people who are not included in these
categories, they will be brought to account… Then Allah will forgive
them.
It was narrated from Safwaan ibn Muhriz that a man asked Ibn 'Umar:
What did you hear the Messenger of Allah (blessings and peace of Allah
be upon him) say about an-najwah (the private conversation that Allah
will have with His slaves on the Day of Resurrection)? He said: "One
of you will draw close to his Lord until He will screen him, then He
will say: 'You did such and such,' and he will say: 'Yes'; and He will
say:'You did such and such,' and he will say: 'Yes,' and He will make
him admit [other deeds]. Then He will say 'I concealed them for you in
the world, and I forgive you for them today.'"
Narrated by al-Bukhaari (2261).
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: The Muslims
are unanimouslyagreed that the Reckoning will definitelytake place on
the Day of Resurrection. The way the Reckoning will be conducted for
the believer is that Allah will converse privately with him; He will
make him admit his sins until he thinks that he is doomed, then Allah
will say to him: "I concealed it for you in the world and I forgive
you for it today." And He will give him the book of his good deeds.
As for the disbelievers and hypocrites, it will becalled out before
all creatures: "These are theones who lied against their Lord! No
doubt! thecurse of Allah is on the Zalimoon (polytheists, wrong-doers,
oppressors, etc.)." [Hood 11:18]
Agreed upon, from the hadeeth of Ibn 'Umar.
The Reckoning applies toall people except those whom the Prophet
(blessings and peace of Allah be upon him) said will be exempted. They
are seventy thousand of this ummah, one of whom is 'Ukkaashah ibn
Mihsan. They will enter Paradise without being brought to account and
without any punishment. (Agreed upon.) Ahmad narrated a marfoo' report
from Thawbaan which says that each one of them will have seventy
thousand with him. Ibn Katheer said: It is a saheeh hadeeth, and he
mentioned corroborating evidence for it.
End quote from Sharh Lam'at al-I'tiqaad, 1/38
Shaykh al-Fawzaan (mayAllah preserve him) said: This is a great
bounty, asthe rest of creation will be brought to account; some of
them will have an easy reckoning and some of them will be questioned
in detail.
End quote from I'aanat al-Mustafeed Sharh Kitaab at-Tawheed, 1/87
Shaykh Saalih al-Fawzaan (may Allah preserve him) said: Whatis meant
by making him admit his sins is that He will make him confess tothem.
Some of the believers will be admitted to Paradise without being
brought to account, as mentioned in the saheehhadeeth about the
seventy thousand who will enter Paradise without being brought to
account and without being punished.
The Reckoning will vary; some of it will be a merepresentation, which
is a brief look, and some of it will be questioned in detail. In
as-Saheehayn it is narrated from 'Aa'ishah (may Allah be pleased with
her) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "No one will be brought to account on the Day of
Resurrection except he will be doomed." I said: O Messenger of Allah,
Allah says (interpretationof the meaning): "Then, as for him who will
be given his Record in his right hand, He surely willreceive an easy
reckoning" [al-Inshiqaaq84:8]. The Messenger of Allah (blessings and
peace of Allah be upon him) said: "Rather that isa mere presentation
andno one will be questioned in detail on the Day of Resurrection but
he will be punished."
End quote from Sharh al-'Aqeedah al-Waasitiyyah, 1/113
To sum up: the special privilege that is mentioned in the hadeeth,
"[they] will enter Paradise without being brought to account" is
exclusively for those who are mentioned in the hadeeth; people apart
from them will be brought to account.
And Allah knows best. - - ▓███▓ Translator:->
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Virtues of deeds - Is it permissible to say, “By Allah, I shall certainly discipline you, O nafs”?.

I have come up with a campaign called "By Allah, I shall certainly
discipline you, O nafs". This is a campaign that promotes
self-development and jihad an-nafs. I am goingto set up programs for
purifying the soul, softening the heart and reminding one of death,
and I want to post lectures by trustworthy shaykhs.
Is there anything wrong with saying I shall certainly discipline the
nafs that was created by Allah?
Does the fact that this title contains an oath mean that other members
are compelled to join the campaign? Please note that I said that
whoever posts a comment on this topic will be regarded as having
joined us in this campaign.
Praise be to Allah.
There is nothing wrong with a person saying to himself, "I shall
certainly discipline you, O nafs" if he is disciplining himselfin
accordance with the teachings of Islam. Even though Allah created
thenafs, the main purpose for which Allah has prescribed religion is
to discipline the nafs, purify it, and instruct it to do acts of
worship and obedience. To Allah belong the creation and the
commandment.
Imam al-Aajurri (may Allah have mercy on him) said:
If someone were to say: what evidence is there for disciplining the
nafs?The answer is: The Qur'aan, the Sunnah andthe words of the Muslim
scholars. End quote fromAdab an-Nufoos, p. 9
He also said (p. 17):
How bad is the situation of the one who neglects to discipline his
nafs andtrain it on the basis of knowledge; and how good is the
situation of the one who pays attention to disciplining his nafs and
knows whatAllah has enjoined upon him and what He has forbidden to
him, and is patient in going against the whims and desires ofhis nafs,
and seeks the help of Allah the Almighty in doing so. End quote.
And he narrated in his book (p. 13) that ar-Rabee' ibn Anas said,
concerning the verse "Ward off from yourselves and your families a
Fire (Hell)" [at-Tahreem 66:6]: Discipline and train yourselves and
your families to adhere to thecommands of Allah, may He be glorified
and exalted.
And he narrated (p. 14) that Sa'eed ibn Jubayr said: that is: proper
etiquette and manners.
Then he (may Allah have mercy on him) said (p. 15): Do you not see,
may Allah have mercy on you,that your Lord Most Generous is urging you
to discipline yourself and your families. Pay heed to Allah and make
yourselves adhere to that. End quote.
Based on that: there is nothing wrong with the phrase mentioned and
there is nothing wrong with giving the group the title mentioned, even
if this phrase was not narrated in this way from some of the Salaf, so
long as it is Islamicallyacceptable in and of itself and does not
include anything that is not appropriate according to Islam.
If you choose a title that is similar in meaning, such as
"Self-discipline" or "Training the nafs" and so on, that is also good.
Such words were used as book titles by some of the Salaf.
The oath mentioned is not regarded as compelling anyone to join the
group; rather heis a member if he accepts the conditions stipulated in
the group.
And Allah knows best.

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