- Ramadan Articles, - Important Tips to Make Use of the Best of All Months-I

A great and blessed month…
This is how the Prophet,, described the best of all months!
Little wonder, forRamadanis a great season for making profits.
Whoever wastes it has lost a great deal, whoever refrains
fromcompeting in it is feeble, and whoever is deprived of its
blessings is miserable.
Its great blessings must be sought and received with all the necessary
preparations and strong determination.
Our beloved Prophet,, used to long for this month, wait for itand
supplicate Allaah The Almighty to lengthen his life so that he
witnesses it.
He also used to give the glad tidings of its advent to his honorable
Companions and encourage them to compete in doing good deeds during
it, so asto be among those whom Allaah The Almighty boasts about to
His angels. The Prophetsaid:"Ramadan has come to you. It is a month of
blessing, in which Allaah covers you with blessings, for He sends down
mercy, forgives sins and answers supplications. In it, Allaah looks at
your competition )in good deeds(, and boasts about you to His angels.
So show Allaah goodness from yourselves, for the unfortunate one is he
who is deprived in )this month( of the Mercy of Allaah, The Almighty,
The Exalted."]At-Tabaraani and its narrators are reliable )on the
authority of 'Ubaadah ibn As-Saamit([
Therefore, we have to prepare a detailed plan to make use of this
great opportunity. Here are somerelevant tips that would help us
achieve this purpose:
First: Define your objectives in this honorable month
Turn to your Lord with a sincere intention and strong determination.
Open a new page with Him through repenting of all sins and acts of
disobedience. Renew one's intention to observefasting during the month
ofRamadanwith faith while seeking its reward from Allaah The Almighty.
Start by determining the objectives that you want to achieve during
this great season. However, you should know that a strong resolve
comes to people of determination, and noble deeds come in proportion
to your share of determination and magnanimity. Nevertheless, always
remember to make your ultimate aim to achieve piety as Allaah The
Almighty Says )what means(:}O you who have believed, decreed upon you
is fasting as it was decreed upon those before you that you may become
righteous.{]Quran 2:183[
Then, you can divide your sub-objectives as follows:
1-Personal objectives
2-Family objectives
3-Objectives related to your relatives
4-Objectives related to your neighbors
5-Objectives related to your colleagues
6-Objectives related to the Muslim nation
Second: Plan for the following:
*.A Quranic program to make use of the massive rewards for good deeds.
Be keen on reciting the whole Quran more than once during this blessed
month. You should also be keen on memorizing part of the Quran every
day and you can compete with your friends and relatives in this regard
to encourage each other.
*.A program for supplication: Write down your supplications and
determine your requests. Then, repeat these supplications as much as
you could during this great season.You should remember to ask your
Lord the sublime and most precious things as He is The Benevolent and
The Gracious.
*.A program for acquiring knowledge
*.A program for visits
*.A program for charity
Third: Try to learn the juristic rulings of fasting as well as its
manners. This requires you to sit with your family to study the
rulings and manners of the fast at the beginning of the month
ofRamadanor before it if possible, because this will prepare you notto
fast ignorantly. This will also ensure that you will avoid making
mistakes besides enabling you to turn to scholars forFatwasin special
cases.
Be keen on making your fast of the highest rank, as we have three ranks of fast:
1-The fast of the general Muslim populace: It means restraining
oneself from eating and drinking during the day and avoiding sexual
relations with one's spouse.
2-The fast of the few select Muslims: Beside avoiding eating, drinking
and sexual relations, there is avoidance of sins of the hands, feet,
sight, tongue, and other parts of the body.
3-The fast of the highest class: This is the fast of the prominent
ones who avoid the world completely and immerse themselves in the love
of Allaah The Almighty Alone.
Fourth: Encourage your family to make use of this month.
Hold a family meeting and discuss the topic "Let us make use
ofRamadan." Sit with them and consult them about the program that you
should adopt to make use of this blessed month. Encourage them and
theywill come up with great ideas by the permission of Allaah The
Almighty. Be keen on making a written plan with realistic objectives
and measurable results.

The Prayer: Its prerequisites and essentials – I

In Islam, performing the Prayer isthe most important, mandatory act
after the testimony of faith. The Prophetsaid:"The head of the matter
is Islam, its pillar is the Prayer..."]At-Tirmithi[
It is the last thing, the Prophetrecommended to his nation before
hedied, saying:"The Prayer, the Prayer and what your right hands
possessed."]Abu Daawood[ An act of this weight and status is really
worthy of getting all attention and care of Muslims. Because the
prayer which Allaah accepts and rewards plentifully is the prayer
whose conditions, and basic elements are perfected.
But how could one carry out the prayer in the correct manner? One
could attain that goal by learning the way the Prophetpracticed it. By
knowing its prerequisites, essentials and Sunnah acts. Because
botching the prayer is a harmful act that results in the forfeiture of
the reward, either completely or partially, the Prophetwarned
us:"Truly, a man leaves, and noneof his prayer has been recorded for
him except a tenth of it, a ninth of it, eighth of it, seventh ofit,
sixth of it, fifth of it, fourth of it, third of it, a half of
it."]Abu Daawood[
In the following paragraphs, a detailed description of the
prerequisites )Shuroot( and essentials )Arkaan( of the Prayer is
presented.
Prerequisites and essentials of the prayer
There is a difference between theterms "prerequisite" and "essential".
The former is an object, quality, or condition that is required in
order for something else to happen—and if it is missing, the thing is
invalidand unfulfilled. For instance,Wudhoo')ablution( is a
prerequisite for the Prayer, as perthe Prophetic narration:"The prayer
of one without purification is void..."]Abu Daawood and At-Tirmithi[
While"essential"is the property or characteristic of something that
makes it what it is—and if it is missing the thing is null and
void.For instance, the chapter ofAl-Faatihah)the Opening of the Quran(
is an essential for the Prayer because the Prophetsaid:"Anyone who
does not recite the Opening of the Book in one's prayer is not
credited with observing it."]Al-Bukhaari[
The scholars concur that a willful violation of any essential or
prerequisite in Prayer invalidates it. However when an essential actis
unintentionally omitted, two things are required: 1. performing the
missing act and; 2. makingSujoodas-Sahw)prostration of mistake(
beforeTasleem)concluding the prayer with salaam( if it is on account
ofan omission or due to both an omission and an addition; or
afterTasleemif the cause is only an addition. However, if the mistake
is one of involuntary addition—such as an extra bowing—it is atonable
bySujood as-Sahw.
The prerequisites of the Prayer
It is obligatory on the one who wishes to perform the prayer to make
sure thathe/she satisfies the following conditions before he enters
into it:
)1(Islam:One must be a Muslim in order for him/her to obtain
therewards of Islamic acts of worship.
)2(Intention )Niyyah(:The Prophetsaid:"Verily all actions are only by
intentions."]Al-Bukhaari and Muslim[
Scholars of all of the four schools of jurisprudence are unanimous
that intention takes place in the heart and that it should not be
uttered by the tongue. The Prophetnever instructed us to audibly or
inaudibly state intentions for any act of worship,and the
Companionsdid not do this either. According to a fewof the late
scholars, one is only permitted to utter one's intention in prayer if
one is in a severe case of forgetfulness or always doubting what he
wants to do—the term they coined to describe the state of such a
person is Al-Mustankah.
)3(Sanity and maturity:One must be able to know and appreciate what
he/she is doing. Sanity is mentioned in the narration in which the
Prophetsaid:"The pen )which records one's deeds( is raised from the
account of a person in the following three situations: a sleeper until
he awakes, a child until he matures)reaches age of puberty( and the
insane until he regains sanity."]Abu Daawood[
One must also have a clear mind at the time of making the prayer.
Allaah Says )what means(:"Oyou who have believed, do not approach
prayer while you are intoxicated until you know what you are
saying…"]Quran 4: 43[ In addition, the Prophetalso said:"If one feels
drowsy while performing the prayer, one should go to sleep until his
slumber is over, because if one perform the prayer while drowsy one
would not know whether he is asking for forgiveness or for a bad thing
for himself."]Al-Bukhaari[
)4(Knowing the prayer's proper time:Allaah Says )what means(:"…Indeed,
the prayer has been decreed upon the believers a decree of specified
times."]Quran 4: 103[ The Prophetsaid:"Jibreel led me in prayer at the
Ka'bah. He led me in the earlyafternoon prayer )Thuhr( when the sun
had passed the meridian to the extent of the throng of a sandal; he
led me in the mid-afternoon prayer )'Asr( whenthe shadow of a thing
was as long as itself; he led me in the sundown prayer )Maghrib( when
the one who fasts breaks the fast; he led me in the night prayer
)'Ishaa'( when the twilight)redness from the horizon at sunset(
disappears; he led me in the dawn prayer )Fajr( when foodand drink
becomes forbidden for the faster. On the following day, he led me in
the early afternoon prayer )Thuhr( when the shadow of a thing was as
long as itself; he led me in the mid-afternoon prayer )'Asr( when the
shadow ofa thing was twice as long as itself; he led me in the sundown
prayer )Maghrib( when the one who fasts breaks the fast; he led me in
the night prayer )'Ishaa'( when the first half of the night had
passed; he led me in the dawn prayer )Fajr( when there was a fair
amount of daylight. Then turning to me Jibreel said, 'Muhammad, this
is the time observed by the prophets before you and the difference in
time foreach prayer we made on both days is anywhere between the two
times.'"]Abu Daawood[
)5(Purification:One must make sure that the following three things are
clear from all kinds of impurity before he starts the prayer:
A. Purity of the body from Major and Minor impurities:
A minor impurity is one that may be removed by the performance of
ablution )Wudhoo'(. A state of minor impurity results after defecation
or urination. A major impurity requires the performance of Ghusl or
ritual bathing. A state of major impurity results after sexual
intercourse or sexual discharge for both men and women.
If one is not in the necessary state of purification then one must
attain it for Allaah Says)what means(:"Oyou who have believed, when
you rise to]perform[ the prayer, wash your faces and your forearms to
the elbows and wipe over your headsand wash your feet to the ankles
And if you are in a state of janaabah )major impurity(, then purify
yourselves…"]Quran 5: 6[ And the Prophetsaid:"When you stand for
prayer, perfect yourablution,"]Al-Bukhaari and Abu Daawood[ and"the
prayer is not accepted from anyone who nullifies one's ablution until
she/he regains another one nor ischarity from stolen
property."]Al-Bukhaari and Muslim[
The Prophetalso said:"Allaahdoes not accept any prayer that was not
performed while in a state of purity, nor does he accept charity from
what has been stolen from booty."]Al-Bukhaari & Muslim[
Post-natal bleeding and menstrual bleeding are also considered forms
of major impurity. Both postnatal bleedingand menstrual bleeding
waives the prayer from a woman. In those cases, after such
conditionscome to an end, women are required to makeGhuslbefore
praying.
B. Clothes:if the clothes are contaminated with impurities one should
wash them for Allaah Says )what means(:"Andyour clothing
purify."]Quran 74: 4[ andthe Prophetsaid:"If menstrual blood is on
one's clothes she must wash it out andthen make Prayer."]Al-Bukhaari[
C. Place:If the ground is filthy, one can pour water over the
impurity: A Bedouin entered the Masjid )mosque( and urinated. The
people grabbed him and the Prophetordered his release, told them to
pour a tumbler of water over the soiled area, and said:"You have been
sent to make things easy and not make them difficult."]Al-Bukhari[ It
is prohibited to offer prayer in graveyards ]Muslim[, camel pens]Abu
Daawood[, churches and synagogues with images]Al-Bukhari[, public
baths/bathrooms and dunghills]Abu Daawood[, the roof of the Ka'bah,
slaughterhouses, and themiddle of the road.
)6(Covering the private parts:Allaah Says )what means(:"O children of
Aadam, take your adornment at every Masjid"]Quran 7: 31[ The meaning
of "adornment" here is the covering of the'Awrah. The meaning of
"mosque" is "prayer."Therefore, it means "Cover your'Awrahfor every
prayer."
The 'Awrahfor a man, in general,is from his navel to his knees;
however, inside prayer one should be dressed in a proper manner and
the shoulders shouldnot be left uncovered since it is greatly
disliked. The 'Awrahof a woman )for prayer purposes( is her entire
body except her face and hands.
)7(Facing the Qiblah:Allaah Says)what means(:"Turn your face in the
direction of Al-Masjid Al-Haraam)Sacred Mosque(, and wherever you are
turn your faces)in prayer( in that direction."]Quran 2: 144[ The
Prophetsaid:"When you stand for prayer face the qiblah, make takbeer,
utter glorification and praise for Allaah, recite the Mother of the
Book )Al-Faatihah(..."]Al-Bukhaariand Abu Daawood[
There are many ways to decide theQiblah. And when one is ignorant of
the right direction, one should inquire and strive to determine its
exact or approximate direction, and in case neither of the two is
possible one should follow his best judgement.

The Prayer: Its prerequisites and essentials – II

The essentials of prayer
The essentials of prayer are:
)1( Saying the opening takbeer:It is done when one commences with
prayer by saying "Allaahu Akbar" )Allaah is the greatest( while
raising the hands to shoulder level with the palms facing forward. The
Prophetsaid:"The key to prayer is purification, its beginning is
takbeer, and its end is tasleem."]Abu Daawood and At-Tirmithi[
)2( Standing )Qiyaam( after the first takbeer:One must stand during
the prayer, if one is able. Allaah Commands )what means(:"Maintain
with care the]obligatory[ prayers and ]in particular[ the middle
prayer and stand before Allaah, devoutly obedient."]Quran 2: 238[,
and the Prophetsaid:"When you stand for prayer face the Qiblah, make
takbeer, utter glorification and praise Allaah )Du'aa' of Istiftaah(,
recite the Mother of the Book )Al-Faatihah(."]Al-Bukhaari[ And Allaah
Says)what means(:"So when you recite the Quran, ]first[ seek refuge in
Allaah from Satan, the expelled ]from His mercy[."]Quran 16: 98[
If one can not stand, he may perform prayer sitting, lying on one's
side or whatever position he is capable of taking. The Prophetsaid to
'Umraan Ibn Husayn, may Allah be pleased with him:"Pray standing; if
you are not able to, pray sitting; if you are not able to, pray )while
lying( on your side."]Al-Bukhaari[ As for the voluntary prayer, one
can do it sitting even if he can stand, but one who stands receives a
greater reward than one who sits. 'Abdullaah Ibn 'Umarnarrated that
the Prophetsaid:"The prayer of one who sits is half of the prayer)of
one who performs it standing(."]Al-Bukhaari and Muslim[
)3( Reciting Al-Faatihah in every Rak'ah )unit( of the prayer.While
standing one must properly recite the chapter of Al-Faatihah. The
Prophetstated:"If anyone makes prayer and does not recite the chapter
of Al-Faatihah, then his prayer is deficient and not
complete..."]Muslim and Abu Daawood[
)4( Bowing:Allaah Says )what means(:"O you who have believed, bow and
prostrate..."]Quran 22: 77[The manner of bowing is accomplished by
bending over, putting one's hands on one's knees, and remaining in
that position until one attains calmness.
)5( Resuming the initial standing position:In a famous narration, the
Companion Abu Humayddescribed what the Prophetdid after bowing,
saying:"Hewould raise his head from his bowing, and then stand
straight until all of his backbones returned to their
places."]Al-Bukhaari and Muslim[
)6( Prostration:The Prophetexplained the proper prostration by
saying,"Then prostrate until you attain calmness in your prostration,
then rise )and sit( until you attain calmness in your sitting, and
then prostrate until you gain calmness in your
prostration..."]Al-Bukhaari[
)7-8( Rising in a sitting position and sitting between prostrations:
Rising in a sitting position and taking a short rest in a sitting
posture between the two prostrations are obligatory acts in prayer.
)9-10( The final sitting and recital of the testimonial
)tashahhud(:Ibn 'Abbaassaid: "The Messenger of Allaahused to teach us
the Tashahhud like he taught us the Quran. Hewould say:"Attahiyyatu
lillaahi was-salawaatu wat-tayyibaatu. Assalaamu alayka
ayyuhan-nabiyyu wa rahmatullaahi wa barakaatuhu. Assalaamu alaynaa wa
alaa ibaadillaahis-saaliheen. Ashhadu al-laa ilaaha illallaaah wa
ashhadu anna Muhammadan abduhoo wa rasooluh"
)Salutations, blessings, prayers and good deeds are for Allaah. Peace
be upon you, O Prophet, and the mercy of Allaah and His blessings.
Peace be upon us and the sincere slaves of Allaah. I bearwitness that
there is no god except Allaah. I bear witness thatMuhammad is His
slave and messenger(."]Muslim and Abu Daawood[
)11( Termination )tasleem(:This is when one concludes the prayerby
looking to the right and left, saying"Assalamu alaykum wa
rahmatullaah")peace and Allaah's mercy be upon you(. 'Amr Ibn
Sa'drelated that hisfathersaid: "I saw the Prophetsaying the salaam
onhis right side and on his left side until I could see the whiteness
of his cheeks."]Muslim and Ahmad[
The majority of scholars, excepting the Hanbalis, consider uttering
salaam once as sufficient.
)12( Calmness )toma'neenah(:All acts and positions of prayer should be
executed with calmness. Calmness is achieved by sitting in the
position until thebones are set and still.
The Companion Abu Humaydsaid:"I am well-informed about the prayer of
the Messenger of Allaahand I saw him stand for prayer raising both
hands to the shoulders and uttered takbeer until every bone rested
inits place properly with calmness; recited the chapter of
Al-Faatihahand uttered takbeer raising both hands to the shoulders;
then he bowed placing his palms on his knees keeping his back
straight/parallel to the floor withcalmness; then stood up straight
with calmness saying "Sami'allaahu liman hamidah, rabbanaa wa
lakal-hamd" while raising both hands to the shoulders; then while
saying takbeer, he prostrated; then he sat up onto his left foot with
the right foot propped up while saying takbeer; then prostrated again
while saying takbeer; then momentarily sat up again )the sitting of
rest( before standing for the second unit )Rak'ah( to repeat all of
the above except theopening takbeer and Duaa' of Istiftaah. In the
second Rak'ah )atthe point of the sitting rest(, he sat more than
momentarily to recite tashhahhud and prayer on the Prophet )(. In the
last rak'ah, he pushed his left foot forward and sat on his left hip
and recited two additional supplications before
concluding."]Al-Bukhaari and Abu Daawood[
)13( Sequence:Proper sequence ismandatory between the differentacts of
prayer. Hence the openingtakbeermust come before reciting, the
reciting must precede bowing, and bowing must happen before the
prostration, and so on.
Conclusion
Undoubtedly, the fulfillment of allthe necessary conditions for the
prayer enhances its chances of receiving the recognition and reward of
Allaah. However, the satisfaction of the essentials and prerequisites
of the prayer is not the only guarantee for success in this great act
of worship. There are also other things a Muslim should learn such as
the invalidators of prayer, its Sunnah acts, its recommended acts,
etc.

The believer in times of crises

In determining the way in which a Muslim should deal with a time of
crisis, it is important to analyze exactly what, essentially, a crisis
is in the context of Islamicunderstanding; particularly as this
relates to the Qadar )predestination( of Allaah.
A crisis, by definition, indicates a pivotal period of time in which a
situation or condition seems unstable, chaotic, and liable to sudden,
drastic, and most often, dangerous change. It implies the precipice
that gives way to disaster; when every move is crucial, either
facilitating a healthy and progressive resolution or initiating the
descent into catastrophe.
Now, Islamicly, such a situation does not exist. Life does not proceed
so haphazardly; but rather all things occur, can only occur, according
to the Decree of Allaah. We understand, therefore,that a 'crisis'
basically means thatcircumstances seem to be other than we would like
them to be. That is, our own personal vision of how our lives and
situations should be developing finds itself opposed in one way or
another with what Allaah has decreed for us.
We therefore reject the validity ofexternal crisis, insofar as this is
understood to mean a random and volatile unfolding of events; and
rather understand the conflict that arises between our own private
will and the will of Allaah as an internal crisis of belief.
Allaah Says )what means(:"No disaster strikes except by permission of
Allaah. And whoever believes in Allaah – He will guide his heart. And
Allaah is Knowing of all things..."]Quran 64: 11[
Muhammad Ibn Abdul-Wahhaabcites in his Kitaab At-Tawheed )The Book of
Oneness of Allaah( that 'Alqamahsaid:"He )i.e., the person referred to
in the above verse( is the one who, when calamity strikes, knows that
it is from his Lord and accepts it with equanimity and submits
)himself to Allaah's Will(."
In other words, the contradictionbetween what we desire for ourselves
with what Allaah Almighty desires for us, producesan inner crisis, a
pivotal moment in our hearts when we can either decide to bemoan our
situation and succumb to anxiety and dissatisfaction, or when we can
acknowledge the superiority of Allaah's Will, and persevere with the
assurances that Allaah knowsbest.
Not only has Allaah informed us that we will face circumstances that
we will regard as hardships, but He, Almighty, has shown us how to
face them. He, Almighty, Says )what means(:"O you who have believed,
seek help through patience and prayer. Indeed, Allaah is with the
patient."]Quran 2: 153[
And Allaah told us )what means(:"And be patient, ]O Muhammad[, and
your patience is not but through Allaah. And do not grieve over them
and do not be in distress over what they conspire.Indeed, Allaah is
with those who fear Him and those who are doers of good."]Quran 16:
127-128[
Furthermore, the believer understands that undergoing external crises,
experiencing the oftentimes sharp contrast between our expectations
and the manner in which our circumstances actually develop, or when
our circumstances appear dire beyond conceivable resolution, it is an
indication, in fact, of Allaah's favor. Abu Hurayrahreported that the
Prophetsaid:"Whenever Allaah wills good for a person, Hesubjects him
to adversity."]Al-Bukhaari[
Indeed, for the one who accepts what Allaah has decreed, and endures
his or her trials patiently,there is only good to come from external
crises, the greater the crisis, the greater the good, if thebeliever
engages their circumstance with Imaan )faith(.
Imaam At-Tirmithistated that the Prophetsaid:"Verily, the greatness of
the reward is tied to the greatness of the trial: When Allaah loves a
people, He)Allaah( puts them to trial. Whoever accepts it, will enjoy
Allaah's pressure and whoever is displeased with it, will incur
Allaah's displeasure."]At-Tirmithi[
Crises, therefore present the believer with an opportunity to more
fully realize his or her submission to Allaah; in essence, to prove
oneself and thereby gainAllaah's reward, and have some sins forgiven.
The Prophetsaid:"No calamity befalls a Muslim nor any weariness,
illness,anxiety, grief, harm or harassment – even a thorn whichpricks
him – but that Allaah expiates with it some of his sins."]Al-Bukhaari
and Muslim[
Thus, we find that Imaan is the crucial equalizer in all
circumstances, making all external conditions ultimately beneficial to
the believer who submits to Allaah's decree. As theProphetsaid:"Indeed
amazing are the affairs of a believer! They are all for his benefit;
if he is granted ease of living he is thankful; and this is best for
him. And if he isafflicted with a hardship, he perseveres; and this is
best for him."]Muslim[