Al-Muhajirron Magazine Issue 16-5 by Umm Muawiyah

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Issue 16-5

MUHAJIROON

Ramadaan - SHAWWAL, 1434 A.H

Allaah (Ta’ala) says in Surat al-Baqarah (2:185):

‫ﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡ ﮢ ﮣﮤ ﯨ‬ “The month of Ramadaan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).”

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Table of

Contents

DESIGN & LAYOUT 1

Explanation of the Names of Allaah

AL-MUHAJIROON CONTRIBUTORS

Feature Article:

Sisters & staff of our Women’s Committee

The Story of the People of the Garden

Al-Muhajiroon Designing Team

EDITING & PUBLISHING Sisters & staff of our Women’s Committee

PLEASE NOTE If you find any errors in the text, context, or references, please inform us. Your comments and suggestions are always welcome and may Allaah reward those who correct our mistakes.

Al- Muhajiroon Bi-Monthly Magazine

C/o Enlightenment Into Islam Center P.O.Box 5585, Safat - 13056, Kuwait Direct Line: (965) 25362684 Fax: (965) 25342573 E-mail: enlight.center@gmail.com

As-Sayyid [The Master (The Sovereign)] Ramadaan is the opportunity of a lifetime

19 Hadeeth: Atonement and Compensation 22 Islamic Mannerism Transgression in Supplication 25 Fatawa Among those who are permitted to break their fast during Ramadaan are the old people 26 Du’aa 28 Answers to Last issue’s Quiz

WHY

Muhajiroon

Al-

Al-Muhajiroon means, and was initially designed and presented by revert sisters from the West, who had made Hijrah from the lands of Kufr to the Muslim lands for the sake of Allaah. Hijrah also refers to the abandoning of sins - all that Allaah has declared unlawful, whether it be connected to the Rights of Allaah, or to the rights of individuals. said, “The Muslim is the one who the Muslims are safe from—his tongue and his hand—the Muhaajir is the one who abandons that which Allaah has declared unlawful.”

The Prophet

[Collected: al-Bukhaari (6484), Kitab ar-Riqaaq; Muslim (41), Kitab al-Imaan]

Al-Muhajiroon magazine stands for the migration from evil deeds, the abandoning of sins, and the migration to Allaah, Almighty, the Most High, through sure knowledge. “Say (O Muhammad ): ‘This is my way; I call to Allaah with sure knowledge, I and whosoever follows me (also must invite others to Allaah) with sure knowledge.’” [Surat Yusuf 12: 108]

Our Da’wah is to return to the sublime Qur’an and the authentic Sunnah of the Prophet and to comprehend them both according to the understanding and way of the pious predecessors (as-Salaf as-Saalih), may Allaah be pleased with them all. We aim to act in accordance with the saying of Allaah: “O you who believe! Obey Allaah and obey the Messenger , and those of you (Muslims) who are in authority. And if you differ in anything amongst yourselves, refer it to Allaah and His Messenger if you believe in Allaah and in the Last Day. That is better and more suitable for final destination.”

OUR

May the peace and blessings of Allaah, Almighty, be upon our beloved Prophet Muhammad

Da’wah

[Surat an-Nisa’ 4:59]

ADEETH

Jubair bin Mut’im

narrated that the Prophet

said:

“Receive the glad tidings, verily one end of this Qur’an is in the Hand of Allaah and the other end is in your hands. So hold fast with it, then you will not be doomed nor you will ever be misguided after it.” [Authenticated by al-Albaani in Saheeh al-Jami’e no. 34]

An Explanation of the Name of Allaah (U)

As-Sayyid [The Master (The Sovereign)]

The Linguistic Meaning The word Sayyid is derived from the word Saada, Yasoodu which means to rule.

As-Su’dud means supremacy, sovereignty. Ibn Shumail said: “As-Sayyid is the one who excels others with intellect, wealth, repulsion of harm, and the one who benefits others and who gives the money its due rights; the helper is the Sayyid.” Ikrimah said: “As-Sayyid is the one who is not overcome by his anger.” It is said: “As-Sayyid is the noble.” Al-Farraa’ said: “As-Sayyid is the king, the leader, the generous; and the Sayyid of the slave is his master (guardian) and the Sayyid of the woman is her husband, as it is mentioned in the Qur’an in Surat Yusuf (12:25):

‫ﮉ ﮊ ﮋ ﮌﮍ‬ “They both found her Sayyid (i.e. her husband) at the door.” The master of everything is the noblest and most exalted. [As-Sihaah and al-Lisaan] The Name As-Sayyid is mentioned in the Noble Hadeeth: It is reported on the authority of ‘Abdullah ibn ash-Shikhkheer (Radia-Allaahu ‘anhu) that he said: “I went with a delegation of the Bani ’Aamir to Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam). And we said: ‘You are our master.’ He (Salla-Allaahu ‘alayhi wa sallam) replied: ‘The Master is Allaah (Glory be His), Most Glorified, Most High.’ We said: ‘You are the most excellent and superior among us.’ He (Salla-Allaahu ‘alayhi wa sallam) replied: ‘Say what you have to say, or part of what you have to say and do not let Satan make you get carried away.’” [Reported by Abu Dawoud with a good chain of transmission]

The meaning of the Name as regards Allaah Al-Khattabi said: “His (Salla-Allaahu ‘alayhi wa sallam) statement ‘The Master is Allaah’ means the real supremacy and sovereignty belong to Allaah (Subhaanahu wa Ta’aala) and the whole creation are slaves to Him.” [Ma’alim as-Sunan] Al-Haleemi said: “As-Sayyid is a Name which is not quoted in the Noble Book (i.e. the Qur’an), but it was quoted by the Prophet (Salla-Allaahu ‘alayhi wa sallam) when he (Salla-Allaahu ‘alayhi wa sallam) told the delegation of Bani ‘Aamir, ‘The Master is Allaah.’ It means He (Allaah), Who is needed by all (slaves) absolutely. For the Master of the people is their head (leader) whom they return to (in their affairs). They act by his commands, issue according to his opinions and are guided by his statements. Angels, men and Jinn are (creation) created by Allaah, al-Baari’, and they were in need of Him in the beginning of their matters when He brought them into existence; had He not created them, they would not be existing. They are also in need of Him in their remaining alive after having come into existence, and when they face obstacles during their lives. Therefore, He deserves to be the Master and to be called the Master.” [Al-Minhaaj] Al-Azhari said: “Attributing Allaah with Supremacy and calling Him the Master means that He is the Owner of the whole creation and all the creation are His slaves.” [Al-Lisaan] Ibn al-Qayyim (Rahimahullaah) said: “If Allaah is called the Sayyid, then this indicates that He is the Maalik (the Owner), the Maula (the Patron, the Protector, the Guardian) and Ar-Rabb (the Lord).” [Al-Fawaa’id]

The Impact of the Belief in this Name

Allaah, the Blessed, the Most High is the Master Who is perfect in His Sovereignty, the Most Noble Who is perfect in His Nobility, the Most Magnificent Who is perfect in His Magnificence, the Most Forbearing Who is perfect in His Forbearance, the All-Knowing Who is perfect in His Knowledge, and the Most Wise who is perfect in His Wisdom. He is the One Who is perfect in all aspects of nobility and authority. He is Allaah, Glory be unto Him. These attributes are not befitting anyone other than Him. He has no coequal and nothing is like Him. Glory be to Allaah, the One, the Irresistible.” [At-Tabari on the authority of Ibn ‘Abbaas (Radia-Allaahu ‘anhu)]

It is permissible to call humans ‘Master.’

Allaah (Ta’ala) says about His Prophet Yahya (John) (‘Alayhis Salaam) in Surat al-‘Imran (3:39):

‫ﭲﭳﭴﭵﭶﭷ‬ “A (Master) Noble, keeping away from sexual relations with women, a Prophet, from among the righteous.” Ibn Al-Anbaari said: “If someone asks how come Allaah called Yahya (‘Alayhis Salaam) Sayyid (a master) and Hasoor (keeping away from sexual relations with women) and

the Master is Allaah Who is the Owner of all the creation and they have no owner other than Him?” It will be said: “Sayyid here does not mean owner; rather, it means the leader and the Imaam in good, as the Arabs say, ‘so-andso is our Sayyid (Master), i.e. our chief (leader) whom we honor” [Al-Lisaan] In the aforementioned Hadeeth of Mutarrif ibn ‘Abdullah ash-Shikhkheer (Radia-Allaahu ‘anhu), the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Allaah is the Master,” and when they said, “You are the most excellent and superior among us,” he (Salla-Allaahu ‘alayhi wa sallam) said: “Say

what you have to say, or part of what you have to say and do not let Satan make you get carried away.”

Abu Mansoor al-Azhari said: “The Prophet (Salla-Allaahu ‘alayhi wa sallam) disliked that the people address him with undue praises, that which may lead them to excessiveness. He (Salla-Allaahu ‘alayhi wa sallam) disliked to be praised to his face and he liked humbleness for the Sake of Allaah (Ta’ala) and he made it known that sovereignty belongs to the One Who rules the whole creation. However, this does not contradict his (Salla-Allaahu ‘alayhi wa statement to the Ansaar, “Stand up for your Master,” when Sa’d ibn Mu’adh (Radia-Allaahu ‘anhu) came(1). The Prophet (Salla-Allaahu ‘alayhi wa sallam) meant that he was the best man amongst them and most noble. sallam)

Also regarding his

(Salla-Allaahu ‘alayhi wa sallam) statement: “I am the master (Sayyid) of the children of Adam, and it is not a boast,” [Reported by Muslim]; he (Salla-Allaahu ‘alayhi wa sallam) meant that he is the first intercessor and the first one for whom the gate of Paradise will be opened. He (Salla-Allaahu ‘alayhi wa sallam) said that, mentioning about what Allaah has honored him with of grace and sovereignty (superiority), and talking about Allaah’s favors in order to help them accept that what he says is worthy of belief upon them. Therefore, he (Salla-Allaahu ‘alayhi wa sallam) followed his statement with, “it is not boast,” to indicate that this virtue (excellence) which he attained is an honor from Allaah; he did not attain it by himself, nor did he reach it by his strength and it does not befit him to boast of it.

It is also said regarding his statement, “Say what you have to say” when they said, “you are our Master,” that

“call me a Prophet and a Messenger as Allaah called me and do not call me a Master as you call your chieftains, I am not like one of them who dominates (reigns) you in worldly means; rather I rule you by Prophethood and Messengership).” [Al-Lisaan] Imaam Ibn al-Qayyim (Rahimahullaah) said: “The people disputed over calling a human being ‘Master’ and Imaam Maalik was narrated as having prevented this, basing his proof on the Hadeeth of Mutarrif ibn ‘Abdullah ash-Shikhkheer when Allaah’s Prophet (Salla-Allaahu ‘alayhi wa sallam) was addressed by some people saying, ‘you are our master’. He (Salla-Allaahu ‘alayhi wa sallam) replied: ‘The Master is Allaah, Most Glorified, Most High.’ But others permitted calling humans ‘Master’ and they found their proof in the Prophet’s saying to the Ansaar, “Stand up for your Master.” Verily, this Hadeeth is more authentic than the former one.” [Al-Fawaa’id] What proves the permissibility of calling a human ‘Master’ is his (Salla-Allaahu ‘alayhi wa sallam) statement: “If a slave

is sincere to his master and worships his Rabb well, he will get a double reward.” [Al-Bukhaari and Muslim]

‘My boy (Ghulaami).’” [Al-Bukhaari] Also (regarding) the statement of ‘Umar (Radia-Allaahu “Abu Bakr is our Sayyid (master), and he freed our Sayyid (master) meaning, Bilaal (Radia-Allaahu ‘anhu).” [Al-Bukhaari] [This was because Bilaal occupied a distinguished position among the Prophet’s Companions].

‘anhu):

Al-Haafith Ibn Hajar (Rahimahullaah) commented after mentioning the Hadeeth “Allaah is the Master,” that it is prohibited to call other than the owner a master and it is permissible to call a Maalik (the owner) a master. Some prominent Scholars took this into consideration and disliked to address someone or write to him with the word “Master”. This is even more emphasized if the person who is addressed is not a righteous person. Abu Dawoud reported on the authority of Buraidah, that he narrated a Hadeeth marfoo’ to the Prophet (Salla-Allaahu ‘alayhi wa sallam) saying, “Do not call a hypocrite ‘master’.” [Fat-h al-Baari]

Humans level of Ihsaan (perfection) depends on how true a person is to Allaah. True or False?

QUESTION

(Salla-Allaahu ‘alayhi wa sallam) also said: “You should not say, ‘Feed your lord (Rubbaku), help your lord in performing ablution, or give water to your lord,’ but you should say, ‘My Master (e.g. feed your master instead of lord, etc.) (Sayyid),’ or ‘My guardian, (Maulai),’ and one should not say, ‘My slave (‘Abdi)’ or ‘My slave girl (Amati),’ but you should say, ‘My lad (Fataaya),’ ‘My lass (Fataati)’ and

Footnote: (1) Sa’d ibn Mu’adh arrived on a donkey, supported by the people (as he had contracted an illness as a result of a wound he received in the Battle of the Ditch). The Prophet (Salla-Allaahu ‘alayhi wa sallam) had called for Sa’d to judge the Banu Quraidha after they had been under siege by the Muslims for 25 days; whereupon, they (the Jews) accepted the judgment of Sa’d ibn Mu’adh (Radia-Allaahu ‘anhu). The Prophet (Salla-Allaahu ‘alayhi wa sallam) said this, as Sa’d was sick and could not get off the donkey; hence, the Prophet ordered the attendants to help him in a manner that suited the case.

Virtues of the Month of Ramadaan

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “When the first night of the month

of Ramadaan (comes), the devils and the defiant Jinn are bound in chains and all the gates of Hell are closed and none of them remain open, and all the gates of Paradise are opened and none of them remain closed, and every night a caller from heaven will announce, ’O seeker of goodness and virtue! Come forward;’ and ‘O evil doer! Halt (desist), and do not come forward;’ and a large number of sinners are released from Hell at the command of Allaah (i.e. decision of forgiveness and deliverance is taken for them), and all this takes place on every night of Ramadaan.” [Sunan at-Tirmidhi and Ibn Maajah on the authority of Abu Hurairah (Radia-Allaahu ‘anhu) and authenticated by al-Albaani and he graded it Hasan] The Scholars said: “The gates of Jannah (Paradise) are opened in this month because many righteous deeds are performed and ascend to Allaah (Ta’ala) during these days. Allaah (Ta’ala) loves that the deeds of the believer ascend to Paradise, and the angels are occupied in building his dwellings and palaces and planting gardens for him.” Therefore, while offering the Salaat (prayers) one should feel that the deed is ascending directly to Paradise. This is an encouragement for those who seek Allaah’s reward. On the other hand, the gates of Hell are closed because only a few sins are committed by the believers, and because of Allaah’s abundant forgiveness for His slaves during these days. A caller from the heaven will call, “O seeker of goodness and virtue, come forward,” so seek help from Allaah (Ta’ala) and perform good deeds profusely. For those who used to establish the night with three Rak’ah voluntary prayers, let them offer more, and whoever used to give one or ten dinars in charity let him give more. “O evil doer! Halt (desist)!” Until when will you commit these sins? During the month of Ramadaan, the devils are chained, disallowing them to influence the believers by whispering to them, thereby misguiding them. The evil hidden in man (due to Shaytaan) is weakened, but the self still remains which persistently incites to evil. If a person does not abandon sinning in the month of Ramadaan, then this indicates that evil is rooted in the self of that person.

There are three statements (opinions) of the scholars:

First

The mighty ones among the Jinn are chained but not the Qareens [devil companions who are entrusted to accompany every person].

Second

When a person observes fast, the blood circulation becomes weak and the flow of blood is constricted; accordingly, the whisper of the Shaytaan (devil) becomes weak. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Verily the devil runs through the body of the son of Adam like the flow of blood.” [Saheeh al-Jamie no. 1658] This means that the effects of the devils are weakened. It is because of this that the Prophet (Salla-Allaahu ‘alayhi wa sallam) advised the one who is not able to get married because of financial problems, yet has the physical strength to marry, to observe fasting because it is a protection for him, i.e. it is a means of suppressing the sexual desire. [Reported by Al-Bukhaari]

Third

The chaining is for all the strong ones among the Jinn and Qareens (devil companions), but there remains other matters and factors which require a person to strive against the self, such as the self that persistently incites to evil, the worldly life, desires, evil friends, etc. Only one means of evil is removed (taken away), but still there are other means which require one to struggle and strive against the self. Evil companions are more harmful to man than evil demons. Allaah (Ta’ala) says in Surat al-An’aam (6:112):

‫ﭩﭪﭫﭬﭭ ﭮﭯﭰﭱ‬ ‫ﭲ ﭳ ﭴ ﭵ ﭶ ﭷﭸ ﮂ‬ “And thus We have made for every Prophet, an enemy- devils from mankind and Jinn, inspiring to one another decorative speech in delusion.”

Al-Qurtubi said: “If it is asked, ‘we see many evil actions and sins happening in Ramadaan. If the devils are chained then how can that happen?’ The answer has a wide range of diverse opinions. 1. Evil actions are reduced on the part of those who fast meeting all the conditions of fasting and taking care to observe the proper etiquette, or 2. Only some of the devils are chained up, namely the Maarids (strong ones), and not all of them, as is said in some reports, or 3. Evil is reduced in this month, which is something noticeable – fewer evils happen in this month than in other months. If all of them were chained up, that does not mean that evil and sin would not happen, because there are other causes of evil apart from the devils, such as evil souls, bad habits and human devils.” [Fat-h al-Baari] Allaah (Ta’ala) says in Surat an-Nahl (16:25):

‫ﯛ ﯜ ﯝ ﯞ ﯟﯠ ﯡ ﯢ ﯣ‬ ‫ﯤ ﯥ ﯦﯧ ﯨ ﯩ ﯪ ﯫ ﯬ‬ “They will bear their own burden in full on the Day of Resurrection, and also of the burden of those whom they misled without knowledge. Evil indeed is that which they shall bear!” Every night a caller from heaven will call, starting from the Maghrib prayer, “Don’t commit sins! Desist!” Be aware of the call of the angel and do good. Don’t be of those who observe fast but abstain from doing good or who break their fast by doing evil (or forbidden acts).

“Fasting is a protection and a fortified fortress from Hell-Fire.” [Reported by Ahmad and authenticated by al-Albaani in Saheeh al-Jamie’ no. 3880] Al-Bukhaari also reported a Hadeeth on the authority of Abu Hurairah (Radia-Allaahu ‘anhu) that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Fasting is a shield (or

a screen or a shelter from Hell-Fire). Therefore, the person observing fast should avoid sexual relations with his

wife and should not behave foolishly and impudently, and if somebody fights with him or abuses him, he should say to him twice, ’I am observing fast.’” (Salla-Allaahu ‘alayhi wa sallam) added, ”By him in whose Hands my soul is, the smell coming out from the mouth of a person observing fast is better with Allaah (Ta’ala) than the smell of musk. (Allaah says about the fasting person): ‘He has left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it and the reward of good deeds is multiplied ten times.’”

The Prophet

Fasting is a shield or a protection, because Hell-Fire is surrounded by all kinds of desires and passions, while Paradise is surrounded by all kinds of disliked undesirable things. Fasting is restraining one’s self from its desires.

There are four kinds of desires which fasting restrains a) b) c) d)

The desire of the stomach The desire of the private parts The desire of anger The desire of talking

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever does not give up lying (making false statements) and acting on those lies and evil actions, etc., Allaah is not in need of his leaving his food and drink [i.e. Allaah will not accept his fasting].” [Al-Bukhaari] False statements include every false matter, such as lying, songs, backbiting, gossiping, etc. Fasting is a shield, but only for the one who observes true fasting.

It is one of the greatest months in which invocations are answered and wishes are fulfilled.

Allaah (Ta’ala) says in Surat al-Baqarah (2:186):

‫ﯩ ﯪ ﯫ ﯬ ﯭ ﯮﯯ ﯰ ﯱ ﯲ ﯳ‬ ‫ﯴﯵ ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯼ‬ “And when My slaves ask you (O Muhammad SallaAllaahu ‘alayhi wa sallam) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.”

For every Muslim there is a granted invocation. (Salla-Allaahu ‘alayhi wa sallam) said: “Allaah has people Whom He redeems from the Fire every day and night (in Ramadaan), and every slave has a prayer that is answered.” [Reported by Ahmad on the authority of Abu Hurairah (Radia-Allaahu ‘anhu) and authenticated by alAlbaani in Saheeh al-Jamie’ no. 2169]

The Prophet

(Salla-Allaahu ‘alayhi wa sallam) said: “There are three persons whose invocations are never rejected: the just ruler, the fasting person at the time of breaking his fast, and the invocation of an oppressed person… for which the gates of heaven will be opened and the Lord, the Blessed, the Most High will say: ‘By My Might I will give you support even after some time.’” [At-Tirmidhi and authenticated by al-Albaani no. 2526]

The Prophet

One of the virtues of this blessed month is the companionship with those whom Allaah has praised. Allaah (Ta’ala) mentions about the best companionship in Surat an-Nisaa’ (4:69-70):

‫ﭹﭺﭻﭼﭽﭾﭿﮀﮁﮂ ﮃ‬ ‫ﮄ ﮅ ﮆ ﮇﮈ ﮉ ﮊ‬ ‫ﮋ ﮌ ﮍ ﮎ ﮏ ﮐﮑ ﮒ ﮓ ﮔ ﮕ‬ “And who obeys Allaah and His Messenger (Muhammad Salla-Allaahu ‘alayhi wa sallam) then they will be in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost to believe in them), the martyrs, and the righteous. And how excellent these companions are! Such is the bounty from Allaah, and Allaah is Sufficient as All-Knower.”

Imaam Ahmad recorded that ‘Amr ibn Murrah said: “A man came to the Prophet (Salla-Allaahu ‘alayhi wa sallam) and said: ’O Allaah’s Messenger! I bear witness that there is no deity worthy of worship except Allaah and that you are the Messenger of Allaah, I pray the five (daily prayers), give the Zakaah due on my wealth and fast the month of Ramadaan.’ The Messenger of Allaah (SallaAllaahu ‘alayhi wa sallam) said: ‘Whoever dies in this state will be with the Prophets, the truthful and the martyrs on the Day of Resurrection as long as – and he raised his finger – he is not disobedient to his parents.’” [Saheeh at-Targheeb and authenticated by al- Albaani no. 2515] In another version he said: “I observe fast in the month of Ramadaan and establish its nights with prayer (Qiyam).” [Saheeh Ibn Khuzaimah no. 2212]

Redemption from Hell-Fire

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “At the break-

ing of every fast Allaah (Ta’ala) will choose people to free from Hell-Fire, and that is (happens) every night.” [Ibn Maajah and authenticated by al-Albaani and he said it is Hasan, Saheeh no. 1340]

Think about Allaah’s generosity at the time of breaking the fast; that as you are raising a date to your mouth to eat, Allaah is freeing people from Hell-Fire at that moment. Hope that you may be one of them. The month of Ramadaan is a great opportunity for forgiveness of sins and being freed from Hell-Fire; the loser is the one who wrongs himself by not taking advantage of this month. Jibreel (Gabriel) (‘Alayhis salaam) invoked with the following supplication and the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Aameen”, i.e. “O Allaah! Respond.” One day the Prophet (Salla-Allaahu ‘alayhi wa sallam) ascended the pulpit one step, and said: “Aameen,” then he ascended the second step and said, “Aameen,” and then he ascended the third step and said: “Aameen,” then he rose on the pulpit and sat. The Companions asked: “For what do you say Aameen?” (Salla-Allaahu ‘alayhi wa sallam) said: “Jibreel (‘Alayhis salaam) came to me and said: “May his nose be soiled with dust in whose presence mention is made of you and he does not invoke blessings upon you (i.e. invoke for the Salaat upon you),” and I said, “Aameen.” He (‘Alayhis salaam) said: ”May his nose be soiled with dust who finds his parents, one or both, approaching old age and he does not enter Paradise (by rendering service due to them).” I said: “Aameen.” Then he (‘Alayhis salaam) said: “May his nose be soiled with dust who has entered the month of Ramadaan and comes out without being forgiven.” I said: “Aameen.” [Authenticated by al-Albaani in Fadl as-Salaat and in Saheeh alAdab al-Mufrad]

opportunities and he wasted them. “The father is the middle gate of Paradise, if you wish you keep it (by being dutiful to him) or you lose it (by being undutiful to him).” [Sunan at-Tirmidhi, Saheeh no.1900]

The Night of al-Qadr

When the month of Ramadaan started, the Prophet (Salla-

Allaahu ‘alayhi wa sallam) said: “Indeed,

this month has started, in which there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived (of something great), and no one is deprived of its good except the real deprived one.” [Saheeh at-Targheeb wat-Tarheeb no. 1000 and authenticated by al-Albaani] The truly deprived one in this life is not the one whose wishes were not fulfilled, but he is the one who entered the month of Ramadaan and had the opportunity, i.e. he had a night in which worshipping Allaah by establishing the night with prayers, invocating, asking forgiveness, etc. is equivalent to worship performed for a period of one thousand months, but he missed it. It is also confirmed in the two Saheehs from Abu Hurairah (Radia-Allaahu ‘anhu) that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever established the night of al-Qadr with

prayer with sincere faith and hoping for Allaah’s reward, he will be forgiven his previous sins.” [Al-Bukhaari]

Undoubtedly, this invocation by Jibreel (‘Alayhis salaam) and the Prophet (Salla-Allaahu ‘alayhi wa sallam) is granted by Allaah (Ta’ala). They invoked that the person who enters the month of Ramadaan not be forgiven, and for him to be disgraced and humiliated. The statement, “may his nose be soiled with dust,” means: (1) May he be disgraced. (2) May Allaah keep him away from Paradise. (3) May Allaah enter him into Hell-Fire. Allaah’s Mercy is so vast, and this person had great opportunities to attain Allaah’s forgiveness, but he transgressed against himself by neglecting these

If one does not fast in Ramadaan without any valid excuse, can he just make up for that day later?

QUESTION

Advice for you during this month

Be keen to take care of the following five matters during the month of Ramadaan, hoping to attain Taqwa (piety):

Reciting The Qur’an Allaah (Ta’ala) says in Surat al-Baqarah (2:185):

‫ﮘ ﮙﮚﮛﮜﮝﮞﮟ‬ ‫ﮠ ﮡ ﮢ ﮣﮤ ﯨ‬ “The month of Ramadaan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).” The Salaf (the righteous predecessors) used to stop their study circles during the month of Ramadaan and they also stopped relating Hadeeth to the people. Instead, they engaged themselves in reciting the Qur’an. They used to say: “Ramadaan is the month of the Qur’an.” One should recite the Qur’an in a way that will foster a change internally, a recitation with understanding and pondering over its verses (Tadabbur), a recitation which will have an impact on one such that it will draw (outline) for him the way of his life. Let not your concern be to recite it profusely and finish it many times. Focus on your recitation and understand what is read such that it will have an impact on you and increase your faith. Allaah (Ta’ala) enjoined fasting upon His believing slaves so that one might attain Taqwa (piety). Allaah (Ta’ala) is in no need of our abstinence of only food and drink; the main goal that one should try to achieve is Taqwa (piety). The Scholars said that the sign of the acceptance of one’s fast in the month of Ramadaan after it has finished is

practicing Taqwa in all of one’s affairs.

Jibreel (Gabriel) (‘Alayhis salaam) used to meet Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) every night in Ramadaan to teach him the Qur’an. [As reported by alBukhaari, Book of Revelation] Although Jibreel (‘Alayhis salaam) would have been able to finish the Qur’an with the Prophet (Salla-Allaahu ‘alayhi wa sallam) thirty times and even more, he was teaching him the whole Qur’an once in the whole month of Ramadaan. Why only once throughout the month? The scholars said it was because that helps to have a better understanding. However, in the year that he passed away, Jibreel taught him the Qur’an twice.

Example for Tadabbur In the beginning of Surat al-Baqarah after the story of the cow, Allaah (Subhaanahu wa Ta’aala) mentions about one of the aspects of hardness of the hearts, when He (Ta’ala) says:

‫ﮗ ﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡﮢ ﯡ‬ “Then after that, your hearts were hardened and became as stones or even worse in hardness.” [2:74] Because of their (children of Isra’eel) frequent turning away and opposition to Allaah’s Commands, Allaah (Ta’ala) mentions that their hearts became hardened. This is as if you are being told, if you resemble them in turning away from Allaah’s Command, the result will be hardness of the heart.

Allaah (Ta’ala) describes how He commanded them and what they said in Surat al-Baqarah (2:93):

‫ﯙﯚﯛﯜﯝﯞﯟ ﯠ‬ ‫ﯡ ﯢ ﯣﯤ ﯥ ﯦ ﯧ ﯶ‬ “And remember when We took your covenant and We raised above you the Mount (saying), ‘Hold firmly to what We have given you and hear (Our Word).’ They said: ‘We have heard and disobeyed.’”… When Allaah (Ta’ala) mentions about the children of Isra’eel to us, it is in order to warn us against resembling their attitude which caused them to be cursed. Reciting the Qur’an with Tadabbur is a means of attaining the forgiveness and love of Allaah (Ta’ala). The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever wants (wishes) to love Allaah and His Messenger, then let him read the Mus-haf.” [Saheeh al-Jamie’, and authenticated by al-Albaani no. 6289] It is narrated from Ibn Mas’ood (Radia-Allaahu ‘anhu) that he said: “Do not scatter the (recitation of) Qur’an out like the scattering of sand, and do not rush through it like the hasty recitation of poetry. Stop at its amazing parts and make your heart move with it. None of you should let his concern be to reach the end of the chapter.” [AlBaghawi, Ma’aalim at-Tanzeel] Anas

narrated that the Prophet (SallaAllaahu ‘alayhi wa sallam) said: “Verily, Allaah has Ahleen (close (Radia-Allaahu ‘anhu)

slaves) from among the people; (they are) the people of the Qur’an; they are the special people of Allaah.” [Saheeh alJamie’ and authenticated by al-Albaani no. 2164]

Al-Manaawi (Rahimahullaah) said: “The special people of Allaah are the ones who memorize the Qur’an and act upon it. They are named “Ahl-Allaah” out of respect for them as it is similarly said, “House of Allaah.” They are the ones whom Allaah brings closer to Him.” Ibn ‘Abbaas (Radia-Allaahu ‘anhu) reported that he said: “Whoever recites the Qur’an, then he will not be returned to decrepit old age, and this is in reference to Allaah’s statement in Surat at-Teen (95:5-6):

‫ﭢﭣﭤﭥ ﭦﭧﭨﭩﭰ‬ “Then We reduced him to the lowest of the low, except those who believe.” i.e. except those who recite the Qur’an. [Saheeh at-Targheeb no. 1435 and authenticated by al-Albaani] Recitation of the Qur’an is a means of filling the house with angels because recitation expels the dev-

ils from it. In a chapter in his Saheeh with the title “The descent of peace and tranquility and angels at the time of the recitation of the Qur’an,” Al-Bukhaari (Rahimahullaah) mentioned the story of Usaid ibn Hudair (Radia-Allaahu ‘anhu). When Usaid was reciting Surat al-Baqarah at night with his horse tied beside him, the horse was suddenly startled and appeared to be troubled. And when he stopped reciting, the horse became quiet, and when he started again, the horse was startled again. Then he stopped reciting and the horse became quiet too. When he raised his head and looked towards the sky, he saw something like a cloud containing what looked like lamps. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Those were an-

gels who came near you to listen to your voice, and if you had kept on reciting till dawn, they would have remained there till morning when the people would have seen them, as they (angels) would not have disappeared.”

The more angels descend in your house, the more this is a means of descending of good, granting of (responding to) invocations, and expelling the devils from the house. Accordingly, based on the aforementioned points, one should take care of reciting the Qur’an, but not with superficial recitation. Rather, it should be with contemplation and deep thinking such that it makes one want to live with the people of Paradise when one reads about them, and makes one afraid when one reads about the people of Hell. The Prophet (Salla-Allaahu ‘alayhi wa sallam) warned us against being from among those who recite the Qur’an without understanding. He (Salla-Allaahu ‘alayhi wa sallam) dispraised the Kharijites (Khawarij) saying: “People from my nation

will come out, who recite the Qur’an, and your recitation (of the Qur’an) compared to theirs is nothing, and your Salaat and Siyaam compared to theirs is nothing. They recite the Qur’an thinking that it is for them (i.e., a plea for them) yet it is a plea against them. Their Salaat does not reach their throat. They come out of the religion of Islam as the arrow comes out of the game’s body.” [Saheeh al-Jamie’ no. 8056] Al-Bukhaari reported that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “From the offspring of this man will come

out people who will recite the Qur’an continuously and elegantly but it will not exceed their throat (they will neither understand it nor act upon it). They would go out of the religion (of Islam) as an arrow goes through a game’s body.” In Surat al-Hadeed (57:16), Allaah says:

‫ﮯﮰﮱﯓﯔﯕﯖﯗ ﯘ ﯙﯚﯛﯜ‬ ‫ﯝﯞﯟ ﯠﯡﯢ ﯣ ﯤﯥﯦ ﯧ‬ ‫ﯨﯩ ﯪ ﯫ ﯬ ﯭ‬

“Has not the time yet come for the believers, that their hearts should be humbled in remembrance of Allaah? And that which has been revealed of the truth, lest they become as those who received the Scripture before, and the term was prolonged for them so their hearts were hardened? And many of them were rebellious.” This verse was revealed three times to the Prophet (Sallathe Sahabah (the Com-

Allaahu ‘alayhi wa sallam) concerning panions) (Radia-Allaahu ‘anhum).

‘Abdullah ibn Mas’ood (Radia-Allaahu ‘anhu) said: “Only four years separated our acceptance of Islam and the revelation of this verse, in which Allaah subtly admonished us.” [Muslim] It was also reported that it was revealed after seven years and again thirteen years after they embraced Islam. Allaah is prohibiting the believers from imitating those who were given the Scriptures before them, the Jews and the Christians. As time passed they changed the Book of Allaah that they had, and they also threw Allaah’s Book behind their backs and were impressed and consumed by various opinions and false creeds. Consequently, their hearts became hard and they would not accept advice; their hearts did not feel humbled by Allaah’s promises or threats. Make a daily program for yourself to recite the Qur’an with Tadabbur (contemplation and reflection).

Second

Taking the Sahoor (the Pre-Dawn Meal) Taking Sahoor facilitates fasting and one will gain an increased reward. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Take the Sahoor for there is blessing in it.” [Agreed upon] The Prophet (Salla-Allaahu ‘alayhi wa sallam) also said: “Taking the Sahoor is a blessing, never abandon it even if only with a gulp of water. Verily, Allaah and his angels confer Salaat upon those who take the Sahoor.” [Narrated by Abu Sa’eid al-Khudri (Radia-Allaahu ‘anhu), reported in Saheeh al-Jamie no. 3683 and authenticated by al-Albaani] The Salaat of Allaah means that He praises the person in the presence of the angels, and the Salaat of the angels means their invocation for forgiveness and mercy for him.

Third

Establishing the night with Qiyaam (Voluntary Prayers) The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever establishes the night of Ramadaan with voluntary prayer (i.e. Taraweeh or Qiyaam) with sincere faith and Ihtisaab [i.e. hoping for the reward from Allaah (Ta’ala)], all his past sins will be forgiven.” [Al-Bukhaari] Sincere faith means to believe in the promise of Allaah’s granting reward for establishing the night with prayers sincerely for His Sake only.

Ihtisaab is to hope for the reward from only Allaah (Ta’ala) and no one else. It is to hope for the forgiveness of past sins, to hope for attaining Allaah’s love for following the Sunnah of the Prophet (Salla-Allaahu ‘alayhi wa sallam), to hope for entering Paradise in peace, and so forth. Abu Dhar al-Ghifaari (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever estab-

lishes the night prayer with the Imaam till he (the Imaam) finishes, it will be written for him the reward of establishing the whole night (with prayer).” [At-Tirmidhi and authenticated by al-Albaani in Saheeh al-Jamie’ no. 2417]

Allaah (Ta’ala) praises those who establish the night with prayers in Surat as-Sajdah (32:16) and witnesses for them the complete and perfect faith:

‫ﮔﮕ ﮖﮗﮘﮙﮚﮛﮜ‬ ‫ﮝ ﮞﮟ‬ “Their sides forsake their beds, they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend.” They forego sleep and the desire for resting on a comfortable bed in fear of Allaah’s punishment and in hope of His reward and mercy.

‫ﮠﮡﮢﮣﮤﮥﮦﮧﮨ ﮩ ﮪﮫ ﮬﮭ‬ “No person knows what is kept hidden for them of joy as a reward for what they used to do.” [32:17] Allaah (Ta’ala) will grant them the everlasting joy and delight in Paradise, a fitting reward which suits their deeds. Because they concealed their good deeds, Allaah conceals the reward for them which no eyes have seen and what has never crossed the mind of any man.

The following Ahadeeth indicate the virtue of establishing the nights with Qiyaam

Sahl ibn Sa’ad (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Jibreel

came to me and told me: ‘O Muhammad, live as much as you wish, but (one day) you will die, and love whomever you wish, but (one day) you will leave him, and do whatever you wish, and you will be recompensed for it.’ Then Jibreel added, ‘O Muhammad, know that the honor of the believer is in offering the night prayer, and his respect and glory is in feeling self-sufficiency from the people (being free from wanting anything from the people).’” [Al-Silsilah as-Saheeha no. 831]

Abu ad-Dardaa’ (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Who-

ever goes to bed with the intention of getting up to offer the night prayer and then misses it and sleeps till morning, it will be written for him what he had intended, and his sleep will be as a Sadaqah (charity) for him from his Lord (Subhaanahu wa Ta’aala).” [An-Nasaa’i and authenticated by al-Albaani]

Abu Umamah (Radia-Allaahu ‘anhu) narrated that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam)

said: “Exert your utmost to offer the night prayer because

it is the way of the righteous predecessors before you. It brings you closer to your Lord, it expiates sins and prevents one from committing sins or evil deeds and it repels diseases from the body.” [At-Tirmidhi and authenticated by al-Albaani in al- Irwaa’]

Abu Maalik al-Ash’ari (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “In

Paradise there are rooms (lofty dwellings) whose outside can be seen from the inside, and whose inside can be seen from the outside. Allaah has prepared them (the lofty dwellings) for those who feed others, speak nicely, observe fast frequently, spread Salaam (greeting) and offer the night prayer while people are asleep.” [Ahmad and authenticated by al-Albaani in Saheeh al-Jamie’ no. 2119]

Abu ad-Dardaa’ (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Three

people are loved by Allaah, and He laughs for them and He grants them glad tidings. [The first is] a man who fights behind a group that flees and does so with his own soul for Allaah’s Sake, regardless of whether he is killed or he is supported by Allaah and made victorious. Allaah says: ‘Look at My slave who is patient with his life for My Sake.’ [The second is] the one who has a beautiful wife and a soft bed and he rises during the night. Allaah says: ‘He leaves his desire and remembers Me and if he wished he would sleep.’ [The third is] a person who is travelling with a group and they pass the night awake and then sleep, but

he still observes his prayer in hardship or ease.” [Saheeh at-Targheeb no.1384 and authenticated by al-Albaani]

‘Aishah (Radia-Allaahu ‘anha) used to say: “Do not leave the night prayer because the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) never left it and if he became sick or became tired he would pray while sitting.” [Saheeh at-Targheeb and authenticated by al-Albaani no. 632]

‘Abdullah ibn ‘Amr (Radia-Allaahu ‘anhu) narrated that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam)

said: “Whoever establishes the night prayer and recites ten verses, will not be written down as one of the heedless, and whoever prays at night reciting 100 verses, will be written down as one of the sincere devotees (Al-Qaaniteen) and whoever prays at night reciting 1000 verses will be written down as one of Al-Muqantareen [i.e. those for whom is written a Qintar (a weight-measure equal to Mount Uhud) in reward].” [Abu Dawoud and authenticated by al-Albaani in al-Silsilah as-Saheeha no. 643] Be keen to retire to bed while you are pure (perform Wudu’ to remove the state of minor impurity), because this will help one to get up for the night prayer. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever re-

tires to bed at night while he is pure, an angel will stay in his Shi’aar [i.e. that what covers the body of garment, etc.] such that if the slave did not wake up during any hour of the night, he will say: ‘Oh Allaah! Forgive your slave soand-so, for he slept in a state of ritual purity.” [Al-Silsilah as- Saheeha and authenticated by al-Albaani no. 2539]

Fourth

Remember Allaah Profusely If you intend to change to a better person, then it is a must to change your tongue [i.e. your utterances]. Allaah (Subhaanahu wa Ta’aala) often joins between good speech and good action, saying in Surat al-Ahzaab (33: 70-71):

‫ﮥﮦﮧﮨﮩﮪﮫﮬﮭﮮ ﮯ‬ ‫ﮰ ﮱ ﯓ ﯔﯕ ﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ‬ ‫ﯝﯞ‬ “O you who have believed! Fear Allaah and speak words of appropriate justice. He will (then) amend for you your deeds and forgive you your sins, and whoever obeys Allaah and his Messenger has certainly attained a great success.” Good speech leads to good deeds.

Allaah (Ta’ala) has promised forgiveness and a great reward (i.e. Paradise) for those who remember Him profusely.

‫ﯗﯘﯙ ﯚﯛﯜﯝ‬ ‫ﯞﯟﯠﯡ‬ “And the men and the women who remember Allaah much (with their hearts and tongues, while sitting, standing, lying, etc.), Allaah has prepared for them forgiveness and a great reward (i.e. Paradise).” [Surat al-Ahzaab 33:35] Shaikh as-Sa’dee (Rahimahullaah) said: “Remembering Allaah is performed most of the time, such as in the morning and evening and after every obligatory prayer.” Ibn as-Salaah said: “Whoever maintains the morning and evening supplication, the remembrance after the obligatory prayer and the remembrance said at the time of retiring to bed, will be considered of those men and women who remember Allaah much (often).” [Al-Lajnah AdDaa’imah Fatwa no. 19212] The Shaytaan may remind one of his worldly affairs and make him get up after offering the obligatory prayer without remembering Allaah; similarly, at the time of retiring to bed, he (the Shaytaan) may overcome him and divert him from remembering Allaah. Therefore, we must be aware of this matter and strive against the Shaytaan.

The remedy for heedlessness is remembering Allaah in the morning and evening.

Allaah (Ta’ala) says in Surat al-A’raaf (7:205):

‫ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩﯪ‬ ‫ﯫﯬ ﯭﯮ ﯯﯰﯱﯲ‬

“And remember your Lord within yourself in humility and in fear without being apparent in speech in the mornings and in the evenings. And do not be among the heedless.” Al-Bukhaari reported a Hadeeth which indicates the superiority of remembering Allaah (Ta’ala). Abu Musa (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “The ex-

ample of the one who remembers (glorifies the praises of) his Lord (Allaah) in comparison to the one who does not remember his Lord, is that of a living creature compared to a dead one.” [Al-Bukhaari, Kitab ad-Da’waat (invocations)]

It is a means of hastening one’s entrance into Paradise.

Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) was walking on the road to Makkah when he passed by a mountain called Jumadaan. He (Salla-Allaahu ‘alayhi wa sallam) said: “This is Jumadaan. The Mufarridoon have succeeded and gone ahead.” They said: “Who are the Mufarridoon?” He (Salla-Allaahu ‘alayhi wa sallam) said: “Those who remember (and glorify) Allaah much.” [Al-Bukhaari and Muslim] This indicates the hastiness in entering Paradise due to remembering Allaah more often.

The word “La ilaaha illa Allaah” opens the gates of Heaven. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “When the slave says: ‘La ilaaha

illa Allaah’ with sincerity, all the gates of Heaven will be opened for it till it reaches the Throne, as long as the person avoids the major sins.” [At-Tirmidhi and authenticated by al-Albaani no. 3590]

If you want to be remembered at the Great Station…

(Salla-Allaahu ‘alayhi wa sallam) said: “The words to remember the Majesty of Allaah with are: Tasbeeh (Glorifying Allaah), and Tahleel (remembering the Oneness of Allaah) and Tahmeed (Prais-

The Prophet

ing Allaah). They revolve (circulate) around the Throne making a sound like that of the buzzing of the bees remembering (by the remembrance of) those who said them. Do you not want to be remembered by that which you remembered?“ [As-Silsilah as-Saheeha and authenticated by alAlbaani no. 3358]

The best Dhikr is ‘La ilaaha illa Allaah.’

Abu Umamah (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever is in terror of

enduring the night (has difficulty offering the late night prayer) or is stingy about spending his wealth or who is fearful in fighting the enemy should frequently repeat: ‘Subhaan-Allaahi wa bihamdihi’ (Glory be to Allaah the Most Great and for Him is all praise). Verily, these words are more beloved to Allaah than spending one mountain of gold in charity.” [Saheeh at-Targheeb no. 1541 and authenticated by al-Albaani]

Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Take your protection (shield).“ The Sahabah (Radia-Allaahu ‘anhum) said: “From an enemy?” He (Salla-Allaahu ‘alayhi wa sallam) said: “No, but from Hell-Fire; say, ‘Subhaan-Allaah

(Glory be to Allaah), Al-Hamdulillaah (all praises are due to Allaah), wa ‘La ilaaha illa-Allaah’ (no deity worthy of worship except Allaah), wa Allaahu Akbar (Allaah is most Great).’ Verily, they will come on the Day of Resurrection as a protection and presenting forward (forth) (i.e. they will stand out), and they are the good deeds that last.” [Saheeh at-Targheeb no. 1567 and authenticated by al-Albaani]

Fifth

Giving Charity in the Month of Ramadaan The Prophet (Salla-Allaahu ‘alayhi wa sallam) used to be more generous in the month of Ramadaan than the fair winds [sent (by Allaah) with glad tidings (rain) (in readiness and haste to do charitable deeds)]. [Reported by alBukhaari, Book of Revelation] There are two kinds of charity: 1 Financial charity 2 Non-financial charity, such as removing harm from the path (way) of the people, smiling, helping a distressed person, fulfilling the need of people, etc. Allaah (Ta’ala) tells us about the believing slaves in Surat Faatir (35:29-30):

‫ﯪﯫﯬﯭ ﯮ ﯯﯰﯱﯲ‬ ‫ﯳﯴﯵ ﯶﯷﯸﯹﯺ‬

‫ﯻ ﯼ ﯽ ﯾ ﯿﰀ ﰁ ﰂ‬ ‫ﰃ ﰄ‬ “Verily those who recite the Book of Allaah (this Qur’an), and offer prayers perfectly, and spend (in charity) out of what We have granted them, secretly and openly, hope for a (sure) trade-gain that will never perish. That He may pay them their wages in full; and give them (even) more, out of His Grace. Verily! He is Oft-Forgiving, Most Ready to Appreciate (good deeds and to recompense).” Spending in charity is a means of attaining multiple rewards from Allaah (Subhaanahu wa Ta’aala). When one gives in charity one should hope that Allaah accepts it from him and increases the reward for him as Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) said: “If one gives in charity what equals one date-fruit (Ta’ala)

from lawfully earned money - and Allaah accepts only the lawfully earned money – Allaah takes it in His Right (Hand) and then enlarges its reward for the person (who has given it) as any one of you brings up his baby horse, so much so that it becomes as big as a mountain.” [AlBukhaari] It is a trade that saves one from the painful torment, as Allaah says in Surat as-Saff (61:10-11):

‫ﮟﮠ ﮡﮢﮣ ﮤﮥ ﮦﮧﮨﮩ ﮪﮫ‬ ‫ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔﯕ ﯖ ﯗ ﯘ ﯙ‬ ‫ﯚ ﯛﯜ‬ “O you who believe! Shall I guide you to a trade what will save you from a painful torment? That you believe in Allaah and His Messenger, and that you strive hard and fight in the cause of Allaah with your wealth and your lives, that will be better for you, if you but knew!” This is better than the trade of this life and striving hard for it and amassing it. Allaah the Exalted says in (61:12),

‫ﯝ ﯞﯟﯠﯡﯢﯣﯤﯥ ﯦ ﯧﯨ‬ ‫ﯩ ﯪﯫ ﯬ ﯭ ﯮ ﯯ‬ “He will forgive you your sins and admit you into Gardens under which rivers flow, and pleasant dwellings in ‘Adn (Eternal) Paradise; that is indeed the great success.” Meaning, “If you fulfill what Allaah commanded you and guided you to, then He will forgive you your sins and admit you into the Gardens of Paradise. In them, you will have exalted residences and high positions.” [Ibn Katheer]

Then Allaah (Subhaanahu wa Ta’aala) says in verse (61:13):

‫ﯰ ﯱﯲ ﯳ ﯴ ﯵ ﯶ ﯷﯸ ﯹ ﯺ ﯻ‬ “And also another (blessing) which you love, help from Allaah and a near victory. And give glad tidings to the believers.” The Prophet

(Salla-Allaahu ‘alayhi wa sallam)

said: “Wudu’

is half of the Faith (Salaat), and Al-Hamdulillah fills the scale, and Subhaan-Allaah (Glorified is Allaah), Al-Hamdulillaah (Praise be to Allaah) fill up the space between the heavens and the earth. The prayer is a light, and charity is a proof (of one’s Faith) and patience is brightness and Qur’an is an argument either for you or against you.” [Muslim] This Hadeeth indicates that Sadaqah (giving charity) is a proof of one’s faith. Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Allaah

the Exalted says: ‘Spend, O son of Adam, you will also be spent upon.’” [Al-Bukhaari and Muslim]

Allaah (Subhaanahu wa Ta’aala) will enhance the provision of such a man and grant him the best recompense.

loved one) says, ‘For (what remains for) you is what you have given in charity and whatever you withheld (did not give) is not for you,’ and that is your wealth. The third Khaleel (beloved one) will say, ‘I am with you wherever you enter or come out’ and that is your deed. The dead person will say, ‘You were the easiest of the three upon me.’“ [Saheeh at-Targheeb no. 919] Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “The slave says, ‘My

wealth, my wealth.” Then he said: “(Whereas (in reality) you have nothing) except what you eat and finish, or what you wear and wear out, or what you give in Sadaqah (charity) [to those who deserve it] and acquire; other than these it is gone and was left for the people.” [Muslim] It is important that one gives in charity in the month of Ramadaan, either by sponsoring an orphan or by giving food to the fasting people to break the fast, by sponsoring a Da’iah (one who invites to Islam), sponsoring a family, etc.

Sources: 1. Translation of the lecture “Ramadaan is an opportunity of a lifetime” by Dr. Nawal al-‘Eid 2. Saheeh at-Targheeb by al-Albaani 3. Riyadus-Saliheen by Daar-us-Salaam

Asma’ (Radia-Allaahu ‘anha) said: “Allaah’s Messenger (Sallasaid to me: ’Do not hold back; otherwise Allaah will withhold from you.’” [Agreed upon]

Allaahu ‘alayhi wa sallam)

If we accumulate wealth in a miserly fashion and avoid spending it in the way of Allaah, He will also restrain the flow of His bounty to us. This Hadeeth warns us of the consequences of stinginess and miserliness. ‘Uqbah ibn ‘Aamir (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “(On the Day of

Judgment) everyone will be under the shadow of his charity (that he has given in this life) until the matters are settled between the people (i.e. the Judgment starts).” [Saheeh alJamie no. 4510 and authenticated by al-Albaani]

‘Uqbah ibn ‘Aamir (Radia-Allaahu ‘anhu) also narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Indeed, char-

ity extinguishes the heat of the grave upon its people; and the believer will be in the shadow of his charity on the Day of Resurrection.” [As-Silsilah as-Saheeha no. 3484] Anas ibn Maalik (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “The beloved ones

are three. One of them will say, ’I am with you [until you reach the gate of the King, then I will return and leave you behind, and that is your own family and tribe] following your funeral procession till you reach your grave, [then they will return and leave you].’ The second Khaleel (be-

The story of Musa is mostly told in which Surah? QUESTION

The Story of the People of the In Surat al-Qalam (68): “Verily, We have tried them as We tried the people of the garden…” [Surat al-Qalam 68:17] A tangible picture and a parable are given (in Surat al-Qalam) that sheds light on the reality of matters. It uncovers the deception of falsehood when it becomes obscure for (many) people and they think that it is the truth. It (the falsehood) becomes as if it were a mirage in the desert, and the thirsty one thinks that it is water, until, when he reaches it, he finds nothing, and he finds Allaah, Who will pay him his due. In the early period of revelation and Prophethood, Allaah set the story of the people of the garden in Surat al-Qalam as a parable for the people of Makkah, whom Allaah granted abundant favors while they behaved similar to the owners of the garden.

First

T he Noble Verses which deal with the story 17. “Verily, We have tried them as We tried the people of the garden, when they swore to pluck the fruits of the (garden) in the morning, 18. Without saying: ‘In shaa’ Allaah’ (If Allaah wills). 19. Then there passed over it (the garden) something (fire) from your Lord at night and burnt it while they were asleep. 20. So the (garden) became black by the morning, like a pitch dark night (in complete ruins). 21. Then they called out to one another as soon as the morning broke, 22. Saying: ‘Go to your tilth in the morning, if you would pick the fruits.’

Sources: 1 At-Tawheed magazine issue no. 487, As-haab al-Jannaah, by ‘Abdur-Razzaq as-Sayyid ‘Eid 2 Tafseer Ibn Katheer 3 Tayseer Al-Kareem by Shaikh as-Sa’dee (Rahimahullaah)

23. Then they departed, conversing in secret low tones (saying), 24. ‘No Miskeen (poor man) shall enter upon you into it today.’ 25. And they went in the morning with strong intention, (thinking that they have the power to prevent the poor taking anything of the fruits therefrom). 26. But when they saw the (garden), they said: ‘Verily, we have gone astray,’ 27. (Then they said): ‘Nay! Indeed we are deprived of (the fruits)!’ 28. The best among them said: ‘Did I not tell you: ‘why do you not say: In shaa’ Allaah (If Allaah wills).’ 29. They said: ‘Glory to our Lord! Verily, we have been Dhaalimeen (wrong-doers, etc.).’ 30. Then they turned, one against another, in blaming. 31. They said: ‘Woe to us! Verily, we were Taagheen (transgressors and disobedient, etc.). 32. We hope that our Lord will give us a better (garden) in exchange for this. Truly, we turn to our Lord (wishing for good that He may forgive our sins, and reward us in the Hereafter).’” [Surat al-Qalam 68:17-32]

Second

A summary of the meanings of the above verses

“Verily, We have tried them…” [Surat alQalam 68:17] Meaning: Allaah (Ta’ala) says, “We tested them.” The pronoun ‘them’ refers to the disbelievers of Makkah, and it means that We (Allaah) tested them with great mercy and tremendous favors. We prolonged their lives, and granted them wealth and children which agreed with their

desires. But they were deceived with all the blessings, similar to the people of the garden. [Tayseer al-Kareem]

“…as We tried the people of the garden,” [Surat al-Qalam 68:17] about whom their news will be mentioned in the following verses. This garden refers to a garden containing different types of fruits and vegetation.

“when they swore to pluck the fruits of the (garden) in the morning. Without saying: In shaa’ Allaah (If Allaah wills).” [Surat al-Qalam 68:17-18] when they decided among themselves during the night to pluck the fruits of their garden early in the morning, away from the eyes of the poor, (intending) to not leave any fruit for them. In this way they would be able to keep its fruits for themselves and not give any of it in charity. Shaikh as-Sa’dee (Rahimahullaah) said: “The people of the garden had confidence in themselves that they had the power over their garden and none or no obstacle could prevent them from plucking its fruits. Therefore, they swore without saying “If Allaah wills.” They did not realize that Allaah is ever Watchful over them and that torment would befall them.” [Tayseer al-Kareem]

“Then there passed over it (the garden) something (fire) from your Lord at night and burnt it while they were asleep. So the (garden) became black by morning, like a pitch dark night (in complete ruins).” [Surat al-Qalam 68:19-20] Their recompense was due to the kind of deed (they intended). The consequence of their plan to deprive the poor was that Allaah deprived them of the fruits of their garden, and sent upon it, during the night, a fire which destroyed its fruits and did not leave anything. Then those who saw it in the morning felt that it had been harvested the previous day. This had happened while the owners of the garden were unaware, therefore in the morning:

“Then they called out one to another as soon as the morning broke,” [Surat al-Qalam 68:21] The brothers and sons got up in the morning calling out to one another to pick the harvest or cut its fruits. Then Allaah said:

“’Go to your tilth in the morning, if you would pluck the fruits.’” [Surat al-Qalam 68:22] ‘Come on, hurry up to your garden and look for what we spent (in setting up the garden) if you really intended to harvest (the fruits) and deprive the poor (of them).’

“So they departed, conversing in secret low tones (saying), ‘No Miskeen (poor man) shall enter upon you into it today.’” [Surat al-Qalam 68:23-24] Meaning, they spoke while whispering about what they were going to do such that no one could hear what they were saying. Then Allaah, the All-Knower of secrets and

private counsels, explained what they were saying in private: that no poor person should enter upon them, i.e. do not allow any poor person to enter upon you in the garden today. [Ibn Katheer] This indicates their intense covetousness and meanness.

“And they went in the morning with strong intention (firm resolve).” [Surat al-Qalam 68:25] So they went out early the next morning determined to deny the poor their right. They thought they had the power to do what they claimed and what they were desiring. Here, there is a rhetorical point among the miraculous points in the Qur’an with respect to the choice of words. Shaykh Ibn ‘Aashoor (Rahimahullaah) talked about this in his lecture and said the following: “In preferring (or choosing) this word “ٍ‫“ ”حرد‬hard” in this verse is a pithy (concise) usage among other miraculous choices of words due to the honor of the word and its gracefulness.” The word “‫“ ”حرد‬hard” means ‘prevention’, ‘swiftness’, and also ‘anger’. The Qur’an expresses all of these meanings with ONE WORD! So the people of the garden came out intending to deprive the poor, which is why their footsteps and actions were hurried. Moreover, it made them in an angry and foolish state. All these descriptions are gathered in one word! How Perfect is the One Whose Words are these.”

“But when they saw it (the garden),” [Surat alQalam 68:26] This was the surprise that the people of the garden hadn’t anticipated. It was their garden – empty of any fruits. Its trees were burnt as if gutted by a fire. Severe terror struck them to the extent that they thought they may have come the wrong way, and that this was not the garden that belonged to them - the one they knew. They kept standing, bewildered, perplexed, and embarrassed. Some of them said, “Indeed we are lost.” Meaning, we have walked down a path other than the one we were seeking to reach, i.e. we lost the way to our garden, which we know. Where are the mellow fruits, and spreading branches, delightful greens… where… where! Some others, who as it seems were more intelligent, said: ‘No’, “Nay! Indeed we are deprived of (the fruits)!” [Surat al-Qalam 68:27] ‘In fact, Allaah punished us due to our evil intention and our decision to deprive the poor, so our Rabb punished us by depriving (us).’

“The best among them said: ‘Did I not tell you: why do you not exalt (glorify) [i.e. remember Him or mention Him by saying “In shaa’ Allaah”, the additional meaning is “praising” or “thanking” Him for His bounty].’” [Surat al-Qalam 68:28] In this difficult position, the souls became ready to hear the voice of truth, and to accept advice. Most of them who were upon justice and steadfastness reminded them saying: “Didn’t I warn you about what you decided and

I said to you: “Repent to Allaah from this evil scheme and evil intention.” Here also, there is a remark about choosing the word Tusabbihoon (glorify) instead of Tastagh-firoon (seek forgiveness) or Tatooboon (repent): because Tasbeeh (Glorification and attributing Allaah with Perfection) includes repentance and seeking forgiveness, as it includes the remembrance of Allaah, magnifying Him, attributing Perfection to Him, and praising Him with that which belongs to Him (of Names and Attributes). It also includes magnifying His commands and prohibitions. Shaikh as-Sa’dee (Rahimahullaah) said, “Why do you not Tusabbihoon” means, “Why do you not free Allaah from what does not suit Him, of which is your thought that your strength and ability are independent. Had you said ‘In shaa’ Allaah’ (if Allaah wills) and made your will follow His Will, this affliction would not have touched you.” [Tayseer al-Kareem] Ibn Katheer (Rahimahullaah) said, “It has also been said that it means that the best of them said to them, ‘Did I not tell you, why don’t you glorify Allaah and thank Him for what He has given you and favored you with?’” [Tafseer Ibn Katheer]

Here, they all returned to Allaah and realized their mistake and declared their repentance: “They said: ‘Glory to Our Lord! Verily, we have been Dhaalimeen (wrong-doers, etc.).” [Surat al-Qalam 68:29] They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. [Ibn Katheer] And many people of knowledge said (regarding this): “As they repented and returned to Allaah truthfully, Allaah returned their garden to them, better than what it was before.” Shaikh as-Sa’dee (Rahimahullaah) said, “Perhaps their Tasbeeh (glorification) and confession to the transgression against themselves would benefit them in lightening the sin. Therefore, they felt intense remorse.” [Tayseer alKareem]

“Then they turned one against another, blaming.” [Surat al-Qalam 68:30] meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus their response to each other was only to confess their error and sin.

[Surat al-Qalam 68:32] They hoped that Allaah would give them better in return for it and promised to be desirous towards their Lord (of His mercy, forgiveness and bounty). It seems that whoever invokes Allaah truthfully and has hope in Him, Allaah will grant Him his request. [Tayseer al-Kareem]

Third

T he Beginning of the Story This is what the Noble Qur’an mentions regarding the end of the story – the result of evil plotting. But is there a beginning to the story? These verses can be connected with what is found in Saheeh Muslim about the story of the owner of the garden towards whom the clouds were turned by Allaah’s Command. This is what Muslim narrated from Abu Hurairah (Radi-Allaahu ‘anhu) from the Messenger (Salla-Allaahu ‘alayhi wa sallam) who said: “While a man was standing on a plot of

land, he heard a voice calling from a cloud saying: ‘Water the orchard of so-and-so’. Then the cloud burst straight away over a land where many black stones lay and a small stream took the water away. The man followed the water until he saw another man standing in his garden diverting the water with his hoe, so he asked him: ‘O servant of Allaah, what is your name?’ He said: ‘So and so.’ That was the name he had heard from the cloud. And he asked him: ‘O servant of Allaah, why do you ask me my name?’ He said: ‘I heard a sound from the cloud from where this water fell, saying, ‘Water the garden of so and so.’ And that is your name. So what do you do with this garden?’ He said: ‘Since you asked, I always look at what it produces, and I pay one-third as Zakaat, and my family and I eat one-third, and I give one-third away in charity.” It is mentioned from many of the people of Tafseer, that this man was the father of those sons who inherited the garden after their father. They objected to following the same procedure of their father. They became niggardly towards the right of the poor, so what befell them happened as we know from the context of the story (mentioned in the Qur’an).

Fourth

Connecting the story to the rejecters (beliers) of Makkah

They said: “Woe to us! Verily, we were Taagheen.” [Surat al-Qalam 68:31] means we have transgressed, trespassed, violated and exceeded the bounds until this happened to us.

“We hope that our Lord will give us, in exchange, a better (garden) than this. Truly, we turn to our Lord (wishing for good that He may forgive our sins, and reward us in the Hereafter).”

Ibn Katheer (Rahimahullaah) said: “This is a parable that Allaah put forth regarding the people of Makkah, i.e. the disbelievers among the Quraish (tribe), regarding the great mercy towards which they were guided, and the immense blessing which they had been

given – and that was by sending the Messenger Muhammad (Salla-Allaahu ‘alayhi wa sallam) to them. But they returned it with belying, rejecting and fighting. Therefore, Allaah (Subhaanahu wa Ta’aala) said, “Verily, We have tried them as We tried the people of the garden.” [Surat al-Qalam 68:17]

And some of the people of knowledge said regarding Allaah’s Statement: “Verily, We have tried them as We tried the people of the garden,” that it refers to the fact that the polytheists of Makkah would reject Islam first, then they would know that it is the Truth, and would enter it and make it victorious. And this is what happened! The owners of the garden became greedy for the right that the poor deserved of it, so Allaah destroyed its fruits. When they regretted their vice and evil, Allaah accepted their repentance. Whoever turns to Allaah in repentance and aspiration (hope in Allaah’s Mercy), He forgives him and turns to him with good acceptance. Allaah honored the Quraish with Islam after they abased themselves with disbelief. As for those who persisted in falsehood and pride, there is no acceptance (of them and their deeds) or future for them.

Fifth

Lessons from the Story

The recompense is according to the deed. When the (original) owner of the garden was on the right path, knowing Allaah’s Right in regards to his wealth, he was blessed in his fruits and harvest, and Allaah watered his garden. Then, his sons became miserly and said as the miserly ones say: “Wealth is little, and the children are many, so we will not be able to do as our father did.” Some of them thought that their father was foolish for giving some of the garden’s harvest to the poor, so they were deprived of it as a recompense.

Verily, the entire world belongs to Allaah. Allaah is its Creator, and Disposer of affairs. To Him belong all the soldiers in the heavens and the earth. The wind is from His soldiers, the clouds are His soldiers, the rain is His soldier, and likewise the seas and rivers, the sun and the moon, and the trees and the vegetation.

It may seem to those who look at the outward appearance of matters – those who have a limited, materialistic view - that the good which is given to the poor is a kind of distributing of (one’s) riches, and losing of (one’s) savings, and a cause for decrease of (one’s) capital sum of money. However, they are ignorant of the reality of its being a reason for (receiving) blessings and the increase of sustenance.

It shows the virtue of spending in the way of Allaah and that Allaah is the One Who rewards those who spend. Allaah says in the Qur’an, “Say: ‘Truly, my Lord enlarges the provision for whom He wills

of His slaves, and (also) restricts (it) for him, and whatsoever you spend of anything (in Allaah’s Cause), He will replace it. And He is the Best of providers.’” [Surat Saba’ 34:39] So wealth, in reality, belongs to Allaah. He is the One Who gives and withholds, so He compensates the one who spends (gives back to him what he spent in His Cause), and makes the wealth of the one who withholds to deteriorate. Gratitude affirms the (continuity) of a blessing, and is a reason for its increase. “If you give thanks (by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.” [Surat Ibrahim 14:7]

The righteousness of the father benefits the children. Even if they (the children) turn away (from righteousness) a little, they quickly return.

There is a great value for the work and production in building nations based on truthfulness and trust upon Allaah and taking the means which Allaah (Azza wa Jall) has prescribed.

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Agriculture is an important source and a way for feeding the people, whether rich or poor.

The Noble Qur’an is the most True and Correct Book connecting the earth with the heavens, and Allaah chose, for conveying it, the best of Prophets and Messengers, most honored in lineage and most noble in creation. As for the enemies of the Revelation in every era and place, they are a group among the people, nothing beautifies them, and they have no worth whatsoever. They are scattered away and dispersed, and Islam remains high and lofty. What had happened in the past could happen in the future. However, this is joined to the steadfastness of the people of the Truth upon it (the truth), and their remaining truthful to Allaah. O Allaah, O Turner of the Hearts, keep our Hearts firm on Your Religion! All praise is for Allaah, Lord of the Worlds.

Shaikh as-Sa’dee (Rahimahullaah) said: “Allaah (Ta’ala) clarified what had happened, saying, ‘Such is the punishment,’ meaning, such is the punishment in this life for whoever has taken the means of punishment. Allaah (Ta’ala) may take away the things which the slave has transgressed with and preferred the worldly life, such that He (Ta’ala) will take away the thing at the time when he is mostly in need of it. ‘But truly, the punishment of the Hereafter is greater if they but knew,’ meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder. Whoever knows this, he should avoid every means which brings him torment and incurs him punishment.”

Abu Hurairah (Radia-Allaahu ‘anhu) narrated that a man came to the Prophet (Salla-Allaahu ‘alayhi wa sallam) and said: “O Messenger of Allaah, I am ruined.” He (Salla-Allaahu ‘alayhi wa sallam) asked him, ”What has ruined you?” He replied, “I had intercourse with my wife during Ramadaan.” He (Salla-Allaahu ‘alayhi wa sallam) asked him, “Can you set a slave free?” He (the man) said, “No.” He (Salla-Allaahu ‘alayhi wa sallam) asked, “Can you fast two consecutive months?” He said, “No.” He (Salla-Allaahu ‘alayhi wa sallam) said, “Can you provide food for sixty poor people?” He said, “No.” He (Salla-Allaahu ‘alayhi wa sallam) then sat down. Meanwhile, a basket containing dates was brought to the Prophet (Salla-Allaahu ‘alayhi wa sallam). He said, “Give this as Sadaqah.” The man said, “Is there anyone who is more poor than myself? There is no family between the two sides of al-Madinah who is poorer than mine.” There upon the Prophet (Salla-Allaahu ‘alayhi wa sallam) smiled till his molar teeth became visible, and he said, “Go and give it to your family to eat.” [Al-Bukhaari and Muslim]

Rulings that can be concluded from this Hadeeth

If a man nullified his fast by having sexual relations with his wife during the day in Ramadaan, then atonement becomes obligatory upon him. This man (in the Hadeeth) knew that having sexual relations during the day of Ramadaan is strictly forbidden (because he said “I am ruined”); however, he was unaware (ignorant) of the expiation. This applies also to a man who knows that adultery is forbidden but he is ignorant of the penalty for it.

This expiation is not applicable for the one who is making up a missed day of Ramadaan after Ramadaan. This is because of the sanctity of time. e.g. If a man was making up an obligatory missed fast of Ramadaan (e.g. he had missed it due to his travel) and he had sexual relations with his wife, then there would be no atonement due upon him. Atonement is due only if one violates his fast in Ramadaan. Therefore, whoever intentionally nullified his obligatory fast other than during Ramadaan, he is considered a sinner, but it is not required of him to abstain from eating the rest of the day; while if he intentionally

nullified his obligatory fast in Ramadaan, then he is considered a sinner and should abstain from eating the rest of the day as well. Having sexual relations during a day in Ramadaan subjects the person to a severe atonement (Kaffarah). One of the following should be done as atonement (in order of precedence): a. He should free a slave. b. If he does not find any, then he should fast two consecutive months. c. If he cannot, then he should feed sixty poor people.

4 5 6

It is not acceptable to join two kinds of atonement, e.g. to fast for one month, and feed 30 poor people. It shows the gravity of having sexual intercourse during the days of Ramadaan.

If a traveler had sexual intercourse with his wife, then there is no Kaffarah because fasting is not obligatory upon the traveler. Therefore, the expiation (atonement) requires two conditions:

a. The person is observing fast during Ramadaan. b. Fasting is obligatory upon him.

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The atonement should be done immediately.

The atonement of fasting two consecutive months should be done without missing any day. If one breaks the fast for one day in the middle then the succession has been interrupted and it becomes obligatory upon him to resume the fasting from the beginning, except if he stopped his fasting in the middle for a reason such as sickness or travelling for necessity; in this case, he breaks his fast and then continues fasting from where he left off.

If he had sexual intercourse on two separate days, he has to pay atonement for each day, because each day is a separate day of worship. However, if a man had sexual intercourse in the day during Ramadaan and he paid the atonement, but he had sexual intercourse again in that same day, he has to pay the atonement for that as well. However, if he did not pay the atonement for the first one before he committed the second act, then one Kaffarah is sufficient for both.

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Fasting should be for two lunar months regardless of whether they were 29 or 30 days.

Second If one intended not to fast one day in Ramadaan without an excuse, he is considered a sinner and should repent to Allaah (no Qadaa’ will be accepted from him). However, if he started his day fasting and then broke his fast intentionally, he is considered a sinner and should make up this day later.

Another Ruling ‘Aishah and Umm Salamah (Radia-Allaahu ‘anhuma) narrated:

“The Prophet (Salla-Allaahu ‘alayhi wa sallam) used to get up at dawn while in a state of Janaabah (sexual impurity), then he would take a bath (make ghusl) and fast.” [Agreed upon]

It is permissible for a man who had sexual intercourse with his wife during the night of Ramadaan, to take a bath in the morning when dawn rises (at dawn) and observe the fast. It is permissible for a woman who became pure (after menstruating) before dawn and did not take bath until after Fajr, to fast that day. Source: Sharh Kitaab Bulugh al-Maraam by Shaikh Ibn ‘Uthaimeen

One should feed sixty poor people and not give the food of sixty people to one poor person. It is not acceptable to feed ten poor people unless one does not find except ten poor people, and he repeatedly feeds them.

12 him.

In the case a person is truly unable to pay the atonement, then the atonement is cancelled for

Some issues related to this matter

First The scholars are at variance regarding whether the woman is to be subjected to Kaffarah. ۞۞ The applicable ruling is that if both the man and the woman mutually agree on sexual intercourse, they are both liable to make the payment of the expiation. ۞۞ In the case where a man, demands /insists to have sexual intercourse then he alone is required to make such a payment and not the woman. ۞۞ If a woman responded to the call of her husband thinking that it is obligatory upon her to obey him, then in this case she is considered ignorant (i.e. she did not have the knowledge) and there is no expiation upon her.

In the battle of Uhud, Who informed the Prophet of the inpending attack by the Makkans?

4 QUESTION

[Abu Dawoud and authenticated by al-Albaani in Saheeh Abu Dawoud no. 87]

When it comes to the matter of making Du’aa, it is required for a Muslim to be aware of, and to take precautions to avoid transgression in it. When Allaah (Subhaanahu wa Ta’aala) commanded His slaves to make Du’aa with humility and in secret, He informed them that He does not like the aggressors. Allaah said in Surat al-A’raaf (7:55): “Invoke your Lord with humility and in secret. He likes not the aggressors.” The warning in this verse is against transgression. It is intended in a general sense and includes all kinds of transgression, not only in making Du’aa. However, its warning to avoid transgression in Du’aa is stronger due to its occurrence in the context of the command of it and mentioning its conditions and etiquettes. Shaikhul Islam ibn Taymiyyah (Rahimahullaah) said regarding Allaah’s Statement: “Verily, He likes not the aggressors,” means that He does not like those who transgress in Du’aa, like the one who asks for what does not befit him; i.e. asking to be given the status of the Prophets, etc. It is reported by Abu Dawoud on the authority of ‘Abdullah ibn Mughaffal, that he heard his son saying, “O Allaah! I ask You for the white palace on the right side of Jannah when I enter it.” So he said, “O my son, ask Allaah for Paradise and seek refuge in Him from the Fire. Verily I heard the Messenger of Allaah (SallaAllaahu ‘alayhi wa sallam) saying: ‘There will be in this Ummah,

people who transgress in purification and supplication.’”

Then he (Rahimahullaah) said: “And the warning was pertaining to all kinds of transgression. Allaah does not like those who transgress, whether in Du’aa or other than it, as Allaah said: ‘…but transgress not the limits. Truly, Allaah likes not the transgressors.’” [Surat al-Baqarah 2:190] Therefore, this verse indicates two matters: First: That which is pleasing to Allaah and encouraged – Supplicating to Allaah with humility and in secret. Second: That which is hated by Him, and strictly warned by Him – Transgression. Allaah (Subhaanahu wa Ta’aala) has ordered (us to do) that which He loves and recommends and encourages, and He (Subhaanahu wa Ta’aala) warned us against that which will distance (us) from Him, and prevent (us) from it with the severest way of restraint and warning – and that is by His informing (us) that He does not like the doer (of a certain action). And whoever Allaah does not like, then what good can he/she attain, and what blessing can he/ she hope for? From this, it is certain that every Muslim must take extreme caution to prevent transgression in supplication by going beyond the limits of the Sharee’ah in it, or to be away from its regulations and its known principles. The word ‘I’tidaa’ (assault)’ is derived from ‘Udwaan (aggression)’ which is going beyond what one is required to be restricted to within the limits of the Sharee’ah and its known regulations, as Allaah said in Surat al-Baqarah (2:229), “These are the limits ordained by Allaah, so do not transgress them.” This refers to what Allaah has explained to His slaves, i.e. the Sharee’ah, the laws to which one must adhere to and abide by, and not transgress in them. Allaah said in another verse (65:1): “And whosoever transgresses the set limits of Allaah, then indeed he has wronged himself.” And what harm to oneself can be worse than transgressing the limits of the Sharee’ah and its mandatory regulations? Then how can one hope and want his supplications to be accepted while he is, in his Du’aa, going beyond the restrictions of the Sharee’ah and transgressing its fixed limits?

Kinds of transgression in supplication

Transgressing in supplication includes many matters varying in (their) dangers and deviation from the truth. The worst and most dangerous transgression; the greatest in its harm upon the one who undertakes it, is supplicating to other than Allaah. Surely, this is the greatest transgression and the most despicable humiliation. How can a created being supplicate with hope, humility and submission to another created being who can neither give nor withhold, neither dishonor nor elevate – while leaving the One in Whose Hands are all the affairs,

and the keys of the heavens and the Earth? Therefore, one who supplicates to other than Allaah, and hopes for his supplication to be accepted has reached the utmost in misguidance. Moreover, he will not attain anything from his supplication except disappointment, deprivation, humiliation and loss in the Dunya as well as the Aakhirah. “And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?” [Surat al-Ahqaaf 46:5]

To ask Allaah for help to commit a sin and exceed His prohibitions. For example, one who asks Allaah to help him on a journey in which he intends to commit sins and evil (transgression).

To ask Allaah for something which is known that He, out of His Wisdom will not do - such as asking Him for immortality until the Day of Judgment; or to ask Him to remove one of the human needs such as food, drink and desires, or to ask Him to make known to him the secrets of the Unseen and that which Allaah has hidden from us of knowledge; or to ask Allaah to make him of the infallible; or to ask Him for a child without being married, etc.

To ask Allaah what is not befitting in regards to levels and ranks, such as asking Allaah to grant him the status of the Prophets and Messengers, or to make him an angel, etc.

To ask Allaah without humility. This is like the Du’aa of an arrogant one who regards himself as self sufficient in front of his Lord.

To worship Allaah in a way that has not been legislated or is not allowed, or to praise Allaah with that which He did not praise (or attribute) Himself with.

To ask Allaah to curse the believers, or to cover them with disgrace and humiliation. Some of the Salaf (early followers of Islam) said regarding the meaning of ‘transgressors’ in the verse that has passed: “They are those who invoke against the believers with what is not permissible; they say: ‘O Allaah, humiliate them; O Allaah, curse them.’” Sa’eed ibn Jubayr (Rahimahullaah) narrated that he said regarding the meaning of the verse: “Don’t call for evil to come upon a male or female believer such as asking Allaah to humiliate him or to curse him. That is transgression.” [Reported by al-Haakim in ad-Durr al-Manthoor]

To raise one’s voice in a way that becomes disrespectful.

Abdul-Malik ibn Abdul-Azeez ibn Jurayj said: “Verily, some kinds of Du’aa are transgression; raising one’s voice and calling and screaming out with Du’aa are hated, and humility and tranquility are commanded.”

Conclusion Generally, a person will be apt to transgress and overstep, as much as he is apart from the Sunnah and as far as he is away from the guidance of the best of the Ummah, Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam). Whoever adheres to the guidance of the Messenger (Salla-Allaahu ‘alayhi wa sallam) and is bound to (abides by) his Sunnah, will be safe from mistakes and idle talk, with Allaah’s permission. Shaikhul Islam ibn Taymiyyah (Rahimahullaah) said: “The hearts of many communities of people are busy in various kinds of worship which are innovations – whether they are supplications, or books, or lectures, etc.; and that is due to them turning their hearts away from the legislated acts, even if they carry them out in the legislated manner. However, if one would turn towards the five prayers with his face, his heart and his mind, and fulfill good words and righteous deeds, taking care of them and giving them their full due, he would not be in need of all that which they assume has good in it. Whoever listens to the Word of Allaah and the word of His Messenger (Salla-Allaahu ‘alayhi wa sallam) with his mind, and ponders with his heart, he will find in it all the understanding, the sweetness, the guidance, the healing for the hearts, the Barakah (increasing goodness), and benefit, that he would not find in any other speech, either poem or prose. Whoever establishes the legislated supplications in their times like the morning and evening supplications, and after the prayers, and during the prostrations, etc. will not need any Du’aa which has been innovated. The mindful person is the one who strives hard to follow the Sunnah in everything, and substitute every innovation, with its like from the Sunnah. Whoever strives and aspires for good, he is given, and whoever avoids evil is protected from it.” [Iqtidaa’ as-Siraat al-Mustaqeem] This statement contains, as you can see, great and beneficial words from Shaikhul Islam ibn Taymiyyah, may Allaah have mercy on Him, and grant him Paradise, and reward him with the best reward. Source: Fiqhul-Ad’iyah and Al-Adhkaar by Shaikh Abdur-Razzaaq al-Badr

FATAWA

Making up for the missed fasts on behalf of the dead In case someone dies without observing his obligatory share of fast:

Example 3:

Allaahu ‘alayhi wa sallam)

Another man whose sickness was incurable, couldn’t fast Ramadaan due to his sickness, then he died. In this case his heir should feed on his behalf because feeding was obligatory on him, but not fasting.

The statement “some fasts” includes every fast of Kaffarah (atonement) or vow, or making up a missed day from Ramadaan, and so forth.

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Let his heir fast on his behalf”, and this command is a recommendation and is not obligatory, because if we say it is obligatory upon the heir to fast, then this means that if he did not fast he becomes a sinner and Allaah (Ta’ala) says in Surat al-An’aam (6:164):

narrated: ‘The Prophet (Sallasaid: “If anyone dies when some fast is due from him that has been unfulfilled (he has to make up for some fasts), his heir must fast on his behalf.”’ [Agreed upon] ‘Aishah

(Radia-Allaahu ‘anhu)

When should the fast which is due upon the dead be fulfilled? When the deceased was able to make up the fast, yet he did not do it, then in this case it will be a must (by the heirs) to fulfill the fast on his behalf. However, if he could not make it up (for a genuine reason), then in this case nothing is due on him.

Example 1:

A man vowed to fast 3 days, then he died on the day that he made the vow. In this case, nothing is due on him because he did not have time to fulfill the vow.

Example 2:

Another person missed a few days of Ramadaan but he became sick on the day of ‘Eid and the sickness continued till he died. No fasting is required from him, and his heir is not asked to fast on his behalf. This is because he was not able to fast.

“No bearer of burdens shall bear the burden of another.”

Who is the Waliyy? The Waliyy is the inheritor/heir. Accordingly: If someone died before fulfilling some fasts that were due upon him and he was able to fulfill them but he did not, in this case the heir will fast on his behalf. However, if the person was not able to fulfill them, then in his case the heir is not required to fast on his behalf.

Example 1:

A man became sick from the first day of Ramadaan (a curable sickness), but he remained sick and after Ramadaan he died. In this case, the heir does not fast on his behalf because fasting was not obligatory on this sick person, and he was not able to fulfill or make up the missed days due to his death. But he must pay Kaffarah for each missed day.

Example 2:

A man travelled in Ramadaan and broke his fast. On the day of ‘Eid he had an accident and died. In this case his heir will not fast on his behalf, because fasting was not obligatory upon him. The obligation of a sick person whose illness is not curable is the feeding of one poor person for each day and no fasting is required from him, nor from his heir. The second case: If one’s sickness was curable but the sickness continued till he died: in this case no feeding nor fasting is required from him. The third case: If one’s sickness was curable and he was cured after Ramadaan and was able to make up, e.g. he has 5 missed days and after Ramadaan he stayed in good health for 5 days of Shawwal then died. This is the case in which the statement of the Prophet (Salla-Allaahu ‘alayhi wa sallam) applies to him. So his Waliyy should fast those 5 days on his behalf, because the dead person was able to fast and he did not.

Q A Q

Does the Waliyy fast the missed days in succession or separately? It is permissible to do both, either in succession or separately.

Is it possible to distribute the fast among the heirs such that each one will fast one day or two, until they fulfill all the debt?

Yes, this is permissible, because the statement of the Prophet (Salla-Allaahu ‘alayhi wa sallam) is general; moreover, any financial debt is made up (paid) [could be fulfilled] in this way. e.g. the dead person had a loan of 600 dinars, so it is ac-

ceptable that every heir will pay 100 dinars on his behalf. Also if they all fasted on one day on his behalf, it is permissible and accepted.

If the dead did not have an heir or someone who can fast on his behalf, is fasting cancelled in this case?

Even if he had heirs but they did not fast on his behalf, then they are not accountable for that, and the matter of the dead person is up to Allaah, whether Allaah forgives him or punishes him. If successive fasting is due upon the dead, i.e. he owes Kaffarah for more than one sin like the Kaffarah of Dhihaar (the saying of a husband to his wife: you are to me like the back of my mother, i.e. unlawful for me to approach) and having sexual intercourse in day of Ramadaan and the atonement of breaking an oath, then it must be fulfilled in succession. This is a condition. Therefore, only one person should fast the successive days of fasting. A woman asked the Prophet (Salla-Allaahu ‘alayhi wa sallam), “I had given my mother a female slave, and now she (the mother) has died.” Thereupon he (Salla-Allaahu ‘alayhi wa sallam) said: “Your reward is guaranteed for you, and she

(the female slave) is returned to you through inheritance.” She again said: “Fasts of a month (of Ramadaan) are due on her; should I observe them on her behalf?” He said: “Observe fast on her behalf.” She (again) said: “She never performed Hajj; should I perform it on her behalf?” He said: “Perform Hajj on her behalf.” [Muslim] Source: Sharh Kitaab Bulugh al-Maraam by Shaikh Ibn ‘Uthaimeen

FATAW A

Among those who are permitted to break their fast during Ramadaan are the

old people

Ibn ‘Abbaas (Radia-Allaahu ‘anhu) narrated: “An old man is permitted to break his fast (in Ramadaan) and feed a poor person everyday and no atonement (compensation) is required of him.” [Reported by ad-Daarqutni and al-Haakim, authenticated by al-Albaani in Irwaa al-Ghaleel 4/18]

This Hadeeth indicates the following rulings: 1. The old person who is incapable of observing fast need not fast and may instead offer Fidyah (compensation), which is feeding a poor person for every day he misses a fast. 2. Similarly, a sick person whose health is not likely to improve i.e. his sickness is not curable, may also offer Fidyah. For example, those who have cancer, diabetes or have kidney problems (and need to drink all the time); similarly those who need to take medicine every six hours and so on. 3. He has to feed a poor person for every day he misses. E.g. A person who cannot fast for 29 or 30 days must feed 29 or 30 poor people. If he gave the food of 30 people to six poor people then this is not acceptable. If an old man was fasting on alternate days, then, in this case, he has to feed a poor person for the number of days that he could not fast. If he fed one poor person for the whole month, then this is not acceptable - only in case that there were no other poor people except that one; then he has to repeat feeding him every day. 4. Feeding how/what is not precisely mentioned. Offering a meal (Suhoor or Iftaar) is considered feeding.

E.g. a person gathered ten poor people on the 11th night of Ramadaan and fed them (to account) for the first ten days, then on the 21st night he gathered another batch of poor people and did the same, and on the last night he gathered and fed ten poor people. In this way, he has paid the compensation by feeding a poor person for every day he did not fast. When Anas bin Malik (Radia-Allaahu ‘anhu) became old and could not fast, he would gather thirty poor people at the end of Ramadaan and feed them with bread and meat. It is not accepted to feed thirty poor people on the first night of Ramadaan. Either one feeds a poor person for every day that he did not fast, or he divides them into three thirds, or he gathers them all at the end of Ramadaan. If a man was sick with an illness which is incurable and fed the poor, and then Allaah cured him, he is not asked to make up the missed days, because his debt has already been fulfilled by the Fidyah. Source: Fat-h Dhil-Jalaali wal-Ikraam bisharh Bulugh al-Maraam, by Shaikh Ibn ‘Uthaimeen (Rahimahullaah)

Du’aa ‘Aishah

(Radia-Allaahu ‘anha)

was asked about the opening supplication in the night prayer. She

said: “The Prophet (Salla-Allaahu ‘alayhi wa sallam) used to say the following Du’aa:

“O Allaah, Lord of Jibraa’eel, Meekaa’eel and Israafeel, Creator of the heavens and the earth, Knower of all that is hidden and open (manifest)! It is You that will judge between Your servants in those matters about which they used to differ. Guide me by Your grace to the Truth concerning that about which they differed, for indeed You guide whomsoever You wish to a path that is straight.” [Muslim] Ibn al-Qayyim

(Rahimahullaah) said: “Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) implored Allaah (Azza wa Jall) by

His Lordship (Ruboobiyah), both the general and the specific Lordship, over these three Angels who are assigned to the life. Jibreel (‘Alayhis salaam) is assigned with (bringing down) the Revelation, in which there is the life for the hearts and the souls. Meekaa’eel (‘Alayhis salaam) is assigned to the rain, in which there is life for the earth, the plants and the animals. And Israafeel (‘Alayhis salaam) is appointed to blow in the Trumpet in which there is life for the creation after their death. Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) asked Allaah by His Ruboobiyah (Lordship) over these angels, to guide him to the Truth concerning that which they differed; because in His guidance is the beneficial life.” [Ighaathatul-Lahfaan] Shaikh Bin Baaz (Rahimahullaah) said: “In this way he (SallaAllaahu ‘alayhi wa sallam) asked for guidance; therefore, ask your Lord for guidance. You need guidance even if you are the most pious among the people, even if you are the most knowledgeable among the people; you need guidance till your death.

Therefore, Allaah (Ta’ala) taught in Surat al- Fatihah to say in every Rak’ah:

‫ﭧ ﭨﭩﭪ‬ “Guide us to the Right Path,” 17 times every day in the obligatory prayers other than the Nafl (voluntary) prayers. The Prophet (Salla-Allaahu ‘alayhi wa sallam) was the most knowledgeable amongst the people and he was asking Allaah for guidance. We all need guidance; the knowledgeable and the scholars, the students of knowledge and the common men and women. All are in need of guidance.” [Majmoo’ al-Fatawa no. 7/158] Shaikh Bin ‘Uthaimeen (Rahimahullaah) said: “Let man resort to his Lord when disputes in opinions and views occur. Let him implore his Lord to guide him to the right path. Let him ask Allaah for forgiveness of sins, because sins are a barrier between man and his attainment of what is correct. The scholars concluded this from Surat an-Nisaa’ (4:105-106).” [Fatawa Noor alad-Darb no. 13]

۞۞ ۞۞ ۞۞ ۞۞ ۞۞

Arabic language Tilawah Tajweed Tadabbur Uloom Al-Qur’an + Tafseer of Surat Al-Kahf ۞۞ Memorization of Qur’an and Du’aa

Answers to last issue’s Quiz??? Q1

The Prophet instructed us to act on what we understand of the Qur’an. What do we do on that which we do not understand?

A Q2 A

Simply believe in it.

Adhaa).

List 3 reasons why we study the names of Allaah?

1. To know Allaah. 2. To explain the Qadar of Allaah correctly. 3. To guide us to the best of manners.

What are the forbidden days to fast?

The day of Eid-ul Fitr, Eid-ul Adhaa and the days of Tashreeq (the 3 days following Eid-ul

Q3 A Q4 A

Q5 A

Which Surah in the Qur’an is there a prime example of a nation who were ungrateful?

Surah Saba chapter 34 Who was Abdullah ibn Ubay ibn Salool?

He was one of the chieftain of the Khazraj tribe and the Head of the hypocrites.

What w the nam ere two trib es of the forces es who join to b Ansar o ecome the f Madin ah?

QUESTION

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The necklace of energy: The Chi Pendant is claimed to have a positive ‘energy’ field which makes the wearer feel balanced and harmonized, and increase one’s energy levels.

Magnetic

erapy: P ractition claim tha ers t subject ing certa parts of in the body to magnet static fie olds produ ced by pe manent ma rgnets has b e n e fi c i al health ef fects.

, s t e l e c a r b y g r e En ecklaces, and Is it energy n etic discs magn allowed

to use these items? Rather, it may be

Minor OR Major Shirk!

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