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By Habib BuslahNot many centuries ago, Muslims were the stewards of the world. They liberated men from the bonds of ignorance and the darkness of unbelief into the light of Islam. This historical achievement was the mark of a unique generation, that of Prophet Muhammad, sallallaahu ‘alaihi wa sallam and his companions. The Prophet himself pointed to the companions as the best of all Muslim generations. (Bukhari, Muslim and Tirmidhi). Hence, believing that the companion’s generation is superior to any other is a tenet of faith, and following their example is the way to success in this life and in the hereafter.If seeking and winning the pleasure of Allah is the ultimate goal of every Muslim, then these are the men and women to imitate. Allah praises their Faith (2:137), their knowledge (47:16), and their compassion towards each other (48:29), repeatedly testifying in His Glorious Book that “He was well pleased with them.” (48:18; 98:8)Affirmations of their strong and noble character even came from some of their enemies. During one encounter, a Roman officer described them in these historic words: “They are horsemen by day and ascetics by night. They pay for what they eat in territories under their occupation. They are first to salute when they arrive at a place and are valiant fighters who just wipe out the enemy.” (Reported by Ibn Kathir and mentioned in A H A Nadwi’s Islam and the World).Studying the lives of the Sahabah and exploring their virtues helps us understand this Deen in its correct context. By following the methodology with which they approached and implemented this Deen, we will have planted our feet on the straight path.Our Beliefs Regarding the SahabahSahabah or companions are the individuals who have met the following criteria:l  He/she has met the Prophet sallallaahu ‘alaihi wa sallam, whether the meeting was a one-time encounter, like for Dhimam ibn Tha’labah, a relatively short companionship such as Uthman ibn Abil Aas, or a life long championship like Abu Bakr As-Siddiq, Umar ibn al-Khattab, Uthman, and Ali.l He/she met him while awake and fully aware, not in a dream, through a vision, or any unrealistic experience. Meeting here does not necessarily mean seeing. For Ibn Ummu Makthoom, a blind man  from Quraysh, could not have seen the Prophet. Yet, he was indeed a great companion and the Mua’dhinn (caller to Salah) of the Prophet sallallaahu ‘alaihi wa sallam.l He/she was a Muslim when he/she met the Prophet, or believed in him later on during his lifetime.l He/she met the Prophet after he started receiving the revelation. For there were people who met Muhammad sallallaahu ‘alaihi wa sallam before the revelation and, foreseeing that he would be sent as Messenger, believed in him. Yet, Muslim scholars, especially those of Hadith, do not consider them as Sahabah. This was the case of Jarjis ibn Abdulqays known as Bahirah the priest.1. Believing that all the Sahabah are trustworthyWe believe that all the Sahabah were Udool. Though it may roughly be translated as trustworthy, the adjective Udool carries a much deeper meaning. Scholars define someone as being Adl if he is upright regarding his religion and his daily conduct, and is of a strong, firm and refined character. As a result, he not only avoids the major sins but also any small sins that might tarnish his credibility. Therefore, to believe that all the Sahabah were trustworthy (Udool), is to hold them free of evil vices. The mistakes that were committed by some of them – on some occasions – emanated from their human, fallible nature, and not from an evil, ill-intentioned soul. As a fundamental consequence of this noble character, the Sahabah were extremely loyal and faithful to their Deen. Hence, they could not lie about Allah or His Messenger and as such, all reports and testimonies that can traced to them are considered to be fully authentic and unconditionally reliable.2. They were trustworthy, but not infallibleBelieving that the Sahabah were trustworthy and free from any intentional lies and deception towards Islam does not by any means make them infallible. Allah has granted infallibility only to His Prophets and His Angels. However, whenever they wronged themselves, they were quick to repent to Allah. The following verse illustrates this fact: “Allah did indeed fulfil His promise to you when you, with His permission, were about to annihilate your enemy, until you flinched and fell to disputing after the order, and disobeyed it, after He brought you in sight (of the victory) which you like. Among you are some that desire the world and some that desire the Hereafter. Then did He divert you from your foes in order to test you. But He forgave you: For Allah is Full of Grace for the believers.” [3:152].3. Believing that they were the best of the Muslim UmmahThe best generation, according to the Qur’an and the Sunnah, is that of the lifetime of the Prophet sallallaahu ‘alaihi wa sallam. The following Hadith narrated by Abdullah ibn Massoud and collected by Bukhari is a powerful testimony from Allah’s Messenger that firmly establishes this tenet: “The best of my Ummah (ie, followers) are those living in my generation, then those who will follow them, and those who will follow the latter.”4. Believing that some of them were better than othersAs Muslims, we love the companions of the Prophet and do not reject any of them. Nor do we love some more than others. Yet, we do believe that some of the companions were better than others. Allah Most High says: “Not equal among you are those who spent (freely) and fought before the Victory (ie, the Conquest of Makkah) (with those who did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward). And Allah is well acquainted with all that you do.” [57:10].We also hold that Abu Bakr radhiallahu anhu was the most preferable person of the Muslim Ummah, after the Prophet sallallaahu ‘alaihi wa sallam, and that he deserved to succeed the Prophet as the leader of the Muslims over the rest of the Sahabah. Then after him come, in this respect, Umar ibn Khattab, Uthman ibn Affan, and Ali ibn Abi Talib. These are the four rightly guided caliphs. This belief, contradicted by many deviant groups, does not spring from a mere guess, but rather rests on many strong, authentic ahadith of the Prophet sallallaahu ‘alaihi wa sallam. Abdullah Ibn Umar said: “At the time of the Prophet sallallaahu ‘alaihi wa sallam, we used to compare the people as to who were the best. Consequently, we used to regard Abu Bakr as the best of all, then Umar ibn al-Khattab, then Uthman ibn Affan – may Allah be pleased with all of them. The Prophet, would then hear this (statement) and would not disapprove of it.” (Bukhari and Ahmad)The Prophet sallallaahu ‘alaihi wa sallam also said: “Abu Bakr (will be) in Paradise, and Umar in Paradise, and Uthman in Paradise, and Ali in Paradise, and Talhah (Ibn Ubaydullah) in Paradise, and az-Zubayr (ibn al-Awwam) in Paradise, and Abdurrahman ibn Awf in Paradise, and Saad ibn Abi Waqqas in Paradise, and Sa’id ibn Zaid in Paradise, and Abu Ubaidah ibn al-Jarrah in Paradise.” (Authentic reported by At-Tirmidhi, Ahmad and others). We therefore recognise the six companions mentioned after Ali as the best people after the four caliphs.After these six companions come in order of preference those who attended the Battle of Badr, then those who fought in Uhud, followed by those who gave the pledge of allegiance to the Prophet sallallaahu ‘alaihi wa sallam at the Hudaybiyah gathering, called Ar-Ridwan Pledge of allegiance.One may argue that there are some ahadith that contradict this tenet, such as the hadith narrated by Adu Dawood and At-Tirmidhi in which the Prophet (sallallaahu ‘alaihi wa sallam) said to the Sahabah: “Days will come wherein the rewards of a (single) good-doer will equal the rewards of fifty (people).” The Sahabah asked, “(people) from them (ie, the contemporaries of the good-doer) or from us?” He replied, “From you, indeed.” Scholars have said, the expression “the rewards of a good-doer will equal the rewards of fifty (from amongst you)” does not actually mean “better than you”.5. We do not dwell on their differencesAs we said earlier, the Sahabah were not infallible. They would have differences, some of which were more serious than others, especially after the Prophet’s death. However, we believe that whatever options they had, or whatever arguments they held to, stemmed from their best judgment and was sincerely motivated. We therefore refrain from dwelling on these differences and ask Allah to forgive them and reward them for their endeavours. We should not criticise or revile them, because Allah’s Messenger sallallaahu ‘alaihi wa sallam left behind a serious warning for those who would venture onto this slippery road.Abu Hurairah narrated: Allah’s Messenger said: “Do not revile any of my companions. By Him in Whose hand is my life, if one of you were to spend (in charity) a pile of gold as big as Mount Uhud, it would not amount to as much as one mudd (about 2/3 of a kilo) of one of them (spent in charity) nor even half a mudd.” (Muslim). We, who love them, should therefore hate those who despise them or talk of them disrespectfully.The opinion of Muslim scholars regarding this matter is voiced by Sufyan ibn Uyuynah: “Whoever utters a single (bad) word about the Companions of Allah’s Messenger sallallaahu ‘alaihi wa sallam he is a follower of evil desire (ie a deviant).” (reported by Abu Muhammad al-Hasan ibn Ali ibn Khalif al-Barbahari in his Sharh as-Sunnah)One should note, however, that sincere and academic criticism whose intention is to show right from wrong is not only acceptable but also compulsory. However, only those scholars rooted in knowledge and righteous motivation should tackle this critical task.6. Adhering to their methodology is a religious dutyAllah has praised the Sahabah, as well as those who follow in their footsteps and make the embracing of their methodology, understanding and practices a way to earn His pleasure. He says: “The vanguard (of Islam), the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds, well-pleased is Allah with them.” [9:100].On the other hand, He promises those who deviate from the Sahabah’s methodology and way a punishment and an evil ending. He says: “If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that of the believers, We  shall leave him in the path he has chosen, and land him in Hell, what an evil refuge!” [4:115].As believers in the unseen and the ultimate wisdom of Allah, we know that when He instructs us to follow the Sahabah’s belief, practices and understanding of the Deen, it is because it is what’s best for us. Let’s however, try to seek some of Allah’s wisdom behind this instruction. The Sahabah were in a better position to understand and interpret the different aspects of Islamic law because they knew Islam better than anyone else. They witnessed the revelation coming down, knew the circumstances in which the verses were revealed and, most importantly, learned their Deen from the Prophet sallallaahu ‘alaihi wa sallam himself. Hence, if we want to emulate the Sahabah, as Allah commanded, we should not only follow their practices, but also follow the way they understood those practices.This methodology consists of principles they used in order to understand the commands of Allah and that of His Prophet sallallaahu ‘alaihi wa sallam. One of these principles is called Tasleem (unequivocal acceptance). The Sahabah used to take the Qur’an and Sunnah for guidance and would not let anything else take precedence over them. As long as Allah or His Messenger had delivered a verdict on a given matter, the companions would take it with no reservation, even if they could not perceive the logic or the wisdom behind it. Thus, they did not use their “intellect” to accept or reject the verdict. For them, whatever Allah dictates is logical, sound, wise, and suitable. The following story of Abu Bakr is a dazzling illustration of this principle.When the Prophet sallallaahu ‘alaihi wa sallam was transported from the Masjid al-Haram (Sacred Mosque) in Makkah to al-Masjid al-Aqsa (the Farthest Mosque) in Al-Quds (Jerusalem) in a night, he went out the next morning telling people about his night journey. Consequently, some of those who believed in him previously became apostates. They later went to Abu Bakr and said to him, “What is happening to your friend? He is claiming that he was taken on a journey to al-Masjid al-Aqsaa last night.” Abu Bakr inquired: “Did he really say that?” They answered, “yes”; upon which he faithfully testified, “If he actually said that, then he has spoken the truth.” They asked, (amazed), “You believe that he went to Al-Quds last night and came back before morning?” He answered, “Yes, for I have believed him for things which are far beyond this, I have believed him for the heavenly news (ie Revelation) he brings down morning or evening.” (Reported by Al-Bayhaqi and mentioned in Ibn Kathir’s Tafseer).Believing in the trustworthiness of the Sahabah is indeed an integral part of our belief. More importantly, loving them, emulating them and embracing their methodology is our only way to properly understand this Deen and apply its dictates in a manner that is acceptable and pleasing to Allah.Why Were  the Sahabah the Best of this Ummah?We have already discussed some of the qualities that made those great companions better than the rest of the Muslim Ummah. We have mentioned their unconditional commitment to Islam and their methodology in dealing with the commands of Allah and His Messenger sallallaahu ‘alaihi wa sallam. We shall explore in this brief expose some of the devotional, spiritual, ethical and emotional aspects of their life that contributed to their strong, refined and unique personalities. The qualities exposed below, and those mentioned earlier  present a comprehensive answer to our opening question: why were the Sahabah the best of our Ummah?1. Their full familiarity with the Jahiliyah’s evilMost of the Sahabah grew up amidst the pagan practices of Jahiliyah, in pre-Islamic Arabia. They were well acquainted with the evils and vices of their surrounding, well aware of its weaknesses. When the light of Islam entered Makkah, it further exposed the backwardness and barbarous abominations of pagan Arabia before their eyes. When they finally embraced Islam, all of what the pagan society stood for, all of what it had to offer became repugnant to them and despicable to their hearts. Consequently, they rushed to rid themselves of the yoke of the pagan society and embraced this long-awaited liberator, Islam. No doubt, the old, somber years of Jahiliyah helped them appreciate and firmly uphold Islam.It is indeed an important element of their life that had a tremendous effect in moulding their Islamic character. This is what made Umar ibn Khattab say: “I am afraid, he who has been brought up in Islam and has no knowledge of Paganism, will disintegrate Islam itself.” (from A H Nadwi’s Islam and the World)2. Their gratefulness to Allah for His favours upon themThe Sahabah were fully conscious of Allah’s favour upon them. After all, it is He who brought them from the darkness of Jahiliyah into the light of Islam. Thus, they were always in search of ways to thank Him. They also knew – through the teaching of their master – that thanks are not mere, light statements, rather, they had to translate their words into actions. To be grateful and thankful is to be an obedient servant of Allah. This would partially explain the common questions they posed to the Prophet sallallaahu ‘alaihi wa sallam as to which deeds were most preferred in Islam. Sufyan Ibn Abdullah said: “I said, ‘O Messenger of Allah, tell me something about Islam which I can ask of no one but you.” He said, ‘Say I believe in Allah, and thereafter be upright.’” (Muslim). Hence, the Sahabah’s thoughts were always occupied, first and foremost, with the best and most sincere way to draw nearer to Allah. They were constantly checking the motives behind their sayings and deeds as well as the correctness of their actions. This not only refined their character, but raised their consciousness of Allah – their Taqwah – to a higher level, making it hard, and in the case of high ranking Sahabah, impossible for future generations to match.3. Their unconditional love for Allah and His MessengerThe companions’ love for their Lord and His Messenger sallallaahu ‘alaihi wa sallam surpassed all loyalty and love of family, tribe, and self. During the battle of Uhud, as the news spread that the Prophet sallallaahu ‘alaihi wa sallam was injured, a woman whose brother, father and husband had been killed in the battle that very day forgot her sorrow and rushed to the battlefield shouting, “How is the Prophet?” People assured her that by the grace of Allah he was safe, but she refused to be comforted until she had actually seen him. She was taken to him. When she saw him, she said, “No calamity is a calamity if you are safe.” (Ibn Ishaq, cited in A H A Nadwi’s Islam and the World).A concise description of this love was presented by one of their enemies: “I have been in courts of Caesar, Khusrau and Negus. I can swear that I have not seen any king held in greater respect by his subjects than Muhammad is by his Companions. By God, when he gives an order, they all rush to carry it out, when he performs the wudu, they nearly come to blows in the scramble for the water he has used for it; when he speaks, a hush overtakes them. So excessively do they revere him that they dare not raise their eyes in his presence to obtain a full view of him.” (Zaad-ul-Ma’ad, vol III p 125)4. Their unsurpassed sacrifices for this DeenThe Sahabah’s devotion and sincerity to Allah was indeed unsurpassed. They sacrificed all their property, their homes, their families and even their lives with an unshaken determination. Khubaib radhiallahu anhu when mounted on a scaffold by his persecutors, was asked, ‘Don’t you wish now that Muhammad were in your place?” He cried out, “I would not like to be released on the condition that he may be given even a pinprick.” (Ibn Kathir, vol IV, p 63). Similar stories of this unmatched sacrifice are faithfully recorded in books of hadith and history. During the long years of persecution and conflicts as well as in times of victory and peace, they demonstrated such sacrifice for the sake of Islam. Who better to testify of this sacrifice than Allah Himself? He the Most High says: “Among the believers are men who have been true to their covenant with Allah, of them, some have died and some (still) wait, but they have never changed (their determination) in the least.” [33.23]5. Their strong unity and natural compassionHistory will always bear witness to the unprecedented bonds of brotherhood that united the Sahabah. Allah described them beautifully as: “Strong against unbelievers, compassionate amongst themselves.” [48:29]. More remarkable is the full brotherhood established between the Muhajireen, those who forsook their homes and property and migrated to Madinah, and their helpers, the Ansar, the men and women of Madinah who not only welcomed, fed them and shared their property with them, but went so far as to give them preference over their own selves. One should remember, however, that their full brotherhood and mutual sacrifice was the result – after Allah’s blessing – of their strong faith on the one hand, and the oneness of their methodology on the other. In other words, had they had different beliefs, different ways, they would not have united. This is an important aspect of the Sahabah’s life to ponder over, especially for those who are calling today in vain for unity among the Muslims whose hearts are almost void of faith or whose ways are at variance.6. Their staunch rebellion against any kind of innovationThe Sahabah never embraced an innovation, nor would they tolerate any addition to or omission from the Deen. For them, every innovation, whether pertaining to faith or to practices of worship, “small” or “big”, was considered grave and dangerous and thus needed to be rejected immediately. Their motto and inspiration was the hadith, “Whoever introduces into this affair of ours (ie, Islam) something which we have not commanded, it is to be rejected.” (Bukhari and Muslim). When a man sneezed in the presence of Ibn Umar radiyallahu anhuma and said, Praise be to Allah and peace be upon the Messenger (ie, adding the salutation to the Prophet),” Ibn Umar – though known for his profound love to the Prophet, rebuked the man and told him: “The Prophet has only taught us to say Alhamdulillah’ (with no added salutation).” (At-Tirmidhi). Ibn Umar spelled out the stance of the Sahabah towards innovations when he said: “Every innovation is a misguidance even if people regard it to be something good.” (Ad-Daarimee).These were some of the noble, matchless qualities of the companions of the Prophet sallallaahu ‘alaihi wa sallam. Because of their love for Allah, His Prophet and this Deen, the light of Islam now shines all over the face of this earth. Through them we find the best examples of courage, honour and commitment. It is only by placing our footsteps in theirs, that we can execute the duties that Allah has placed on us. No one can doubt their excellence and superiority over the rest of the Ummah? We know that we can never be the best, but we should never stop trying not to be the worst. We ask Allah to grant us their understanding and make it easy for us to emulate them in all respects.

Verily all praise and thanks is due to Allah, we thank and praise Him and we seek His aid and depend upon Him and we ask Him for forgiveness and seek refuge in Him from the evils of ourselves and the wickedness of our deeds. Whoever Allah guides there is no one who can lead him astray, and whoever Allah leads astray there is none who can guide him. I testify that there is nothing deserving of worship in truth except Allah Who is Alone and without any partner and I bear witness that Muhammad is the slave servant and final Prophet and Messenger of Allah. Verily the most truthful and correct speech is the Book of Allah and best of guidance is the guidance of Muhammad (sallallaahu ‘alaihi wa sallam). The worst of all matters in religion are those newly invented matters and each invented matter is a forbidden innovation and every forbidden innovation is a straying and every straying is in the fire.Haj is a journey massive in scope that millions upon millions of people undertake year after year from each and every corner of the world. It is also a tremendous display of true devotion to Allah that is unmatched anywhere else in the world. There quite simply is no other journey like it because it leads to the most unique place in the world, Baitullahi Al-Haraam, The Holy House of Allah in Makkah. It is an answer to a most ancient call and invitation from Ar-Rahmaan, the Most Merciful Himself. You as a visitor will be His guest and the reward you may reap for your trek will be like that which none can provide except Him, Most High is He above all imperfection! Your journey to Makkah is to perform the rites as shown to us by the last of the Messengers of Allah, Muhammad Ibn Abdullah (sallallaahu ‘alaihi wa sallam). These rites began from the time of the father of all prophets and messengers to come after him, Ibrahim (‘alaihi salaam). It was he who made the call to us in fulfilment of the command of Allah to him, namely to establish the Haj to the Holy House for all human beings.It is however, only the true believers who answer the call and perform the rites correctly in letter and in spirit and truly benefit from this journey. It is our hope to assist you in fulfilling your noble intention of Haj in the best manner possible according to the most authentic and reliable manner as proven in the life of the Prophet (sallallaahu ‘alaihi wa sallam) and his noble companions (radiallahu anhum ajma’een). It is your duty to find out all that you can in order to perform this religious duty and it is our duty to do our best to help. Take advantage of those around you among the knowledgeable and righteous people to ask about whatever you may need assistance with and they will undoubtedly assist you.Haj: Its Meaning and MeritsVerily the first House appointed for mankind was that at Bakka, full of blessing, and a guidance for Al-’Aalameen. In it are manifest signs, the Maqaam of Ibrahim; whosoever enters it he attains security. And Haj to the House is a duty that mankind owes to Allah, those who can afford the expenses. [Aale-Imran 96 -97]And proclaim to mankind the Haj. They will come to you on foot and on every lean camel; they will come from every deep and distant mountain highway. That they may witness things that are of benefit to them, and mention the Name of Allah on appointed days. [Hajj 27 -28]Haj is the fifth pillar of Islam. Allah has made it compulsory on those who are able from among His worshippers. He said: And Hajj (pilgrimage to Makkah) to the House (Ka’aba) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence). Haj is not obligatory more than once in a lifetime according to the statement of the Prophet (sallallaahu ‘alaihi wa sallam) in an authentic report: Haj is once and whoever performs it more it is an additional good. Allah has also said: And complete Haj and Umrah as a duty owed to Allah. (2:196)The practice of delaying the Haj to the latter part of one’s life is unfortunate and an error. It is a clear lack of understanding for a person to live their youth in an irreligious manner or as they believe “enjoying life” only to leave religion for their old age. This strips the meaning of this major rite away as it does the other rites of Islam. The Prophet Muhammad (sallallaahu ‘alaihi wa sallam) said, Hasten to perform the duty of Haj for verily none of you knows what will happen to him.The Merits of HajHaj is a journey not made for any purely personal end or to fulfil any base desire. It is intended solely for Allah and a fulfilment of a duty prescribed by Him. No one can prepare himself for it unless he has a true love of Allah in his heart as well as a fear of Him and he feels strongly that Haj is a religious rite ordained by Allah and an obligation. Leaving everything behind is a demonstration of the love for Allah that a servant has. He will have a willingness to sacrifice and face hardships and forgo the comforts of home for the sake of Allah. Haj combines the physical and the monetary aspects of worship so it develops both spiritual and moral goals in a person such as sincerity, piety, humility, obedience, sacrifice, and submission to the will of Allah.The self-control, humility, and obedience produced by prayer and fasting are all present in the Hajj as well as is the cleansing of greed from the heart as is done by giving Zakaat. The pilgrim spends in the way of Allah and enjoys the privilege of offering many prayers in the Grand Masjid wherein prayers are far superior to that of those given anywhere else in the world. The Prophet (sallallaahu ‘alaihi wa sallam) has stated that a single prayer in Al-Masjid Al-Haraam is worth 100,000 prayers performed elsewhere. The greatest merits of Haj however are the purification of sins and a guaranteed place in Al-Jannah. The Prophet (sallallaahu ‘alaihi wa sallam) has said: The person who makes pilgrimage to Allah’s House without committing any acts of indecency or disobedience to Allah will return home as he was on the day his mother bore him and the reward for a Haj Mabroor (accepted Haj) is nothing less than Paradise (Al-Jannah).Haj is not always easy, but the rewards for outweigh the sacrifices and the effort. A pilgrim’s pure belief and sincere seeking the reward of Allah is the only way he can avoid negative actions and reaction that may spoil their Haj. One is thrown in the middle of the world’s largest melting pot with little or no time to adjust. Hot weather, contrasting customs, foreign languages, intense crowds, meeting hose with dishonourable intentions are all bound to lead to misunderstandings, bruised feelings and the like. It is precisely through this process that one may be elevated and attain the spiritual heights of an accepted Haj and one that will have a lasting effect on one’s life.

Honourable Makkah, the Secure City; Allah has distinguished it from among all places and made it sacred from the day He created the heavens and the earth.Allah commanded Prophet Ibraaheem, may Allah exalt his mention, to build the first House on earth for Allah to be worshipped in at this spot and sent down the Black Stone from Paradise as a manifest sign of the sanctity of His Sacred House.In Makkah springs the finest water on the surface of the earth, the water of Zamzam, which is food that suffices the hungry and a cure for the sick. It is the water with which the chest and heart of the chosen Prophet Muhammad sallallaahu ‘alaihi wa sallam was cleansed in order to prepare him for his mission.Allah has made Makkah eternally sacred and secure; He says (what means): “Have they not seen that We made [Makkah] a safe sanctuary, while people are being taken away (i.e. killed and taken captive) all around them?” [Qur’an 29:67]Allah has sent down blessings and mercy upon Makkah, the likes of which have not been bestowed upon any other place or person on earth.In order to make the matter clear, lest people confuse what is virtuous with what is not and what is sacred with what is not, the Lord sent down the angel Jibreel (Gabriel), may Allah exalt his mention, to point out the boundaries of the Sacred City, and Prophet Ibraaheem, may Allah exalt his mention, placed signs marking its boundaries. Furthermore, Allah commanded His messenger, Muhammad sallallaahu ‘alaihi wa sallam, to rebuild the structure of the House. This, indeed, is a clear sign and evidence manifesting the sanctity and holiness of this Secure City.It was with the command of Allah that Prophet Ibraaheem, may Allah exalt his mention, proclaimed to the people the Hajj (pilgrimage) and Allah took it upon Himself to convey the sound of the call all around the world. Thereafter, the caravan of the honourable prophets, the righteous and those who followed them began to respond and come forth to the Sacred City. Prophet Moosaa (Moses), may Allah exalt his mention, the one who was honoured by the miracle of Allah speaking to him, came forth, as came Prophet Yoonus (Jonah), may Allah exalt his mention, the one who was swallowed by the whale, as well as a multitude of other prophets.Makkah is the land where the Prophet Muhammad sallallaahu ‘alaihi wa sallam was born and where his prophethood began. It is where he first received revelation; on the  peak of one of its lofty mountains lies the famous Cave Hiraa’ in which the Qur’an was revealed to him sallallaahu ‘alaihi wa sallam.The honouring and sanctity of Makkah continued with the prophethood of Muhammad sallallaahu ‘alaihi wa sallam and he sallallaahu ‘alaihi wa sallam conveyed to us that the Ka’bah was to be the direction which the Muslims should face during their prayers, and that a single prayer in the Sacred Mosque was to be equivalent to a hundred thousand in any other mosque.He sallallaahu ‘alaihi wa sallam guided the people to know that shedding blood (i.e., killing) in Makkah is prohibited as is felling trees and hunting, and that picking up lost items from its streets is prohibited, unless certain strict conditions are fulfilled.The last and final Prophet sallallaahu ‘alaihi wa sallam openly announced his love of Makkah and its lofty status in the sight of Allah when he said, addressing it: “I swear by Allah! You are the best of the lands of Allah and you are the most beloved land to Allah.” [At-Tirmithi and Ahmad]How could we not glorify Makkah when it is a land that Allah Almighty has designated and singled out with the qualities of sanctity and of being glorified magnificently? How could we not glorify it when Allah has made it sacred, magnified the reward of performing good deeds in it, and has made its mention eternal by mentioning it in the Qur’aan? Allah says: (what means): “That [has been commanded], and whoever honours the sacred ordinances of Allah — it is best for him in the sight of his Lord” [Qur’an 22:30]Allah also says (what means): “That [is so]. And whoever honours the symbols [i.e. rites] of Allah - indeed, it is from the piety of hearts” [Qur’an 22: 32]The sacred ordinances and symbols (rites) of Allah refers to the Sacred City, the Sacred House of Allah, and sacred places within them, and it is due to their special qualities that Allah has distinguished them from all other cities and lands.Honouring and glorifying the rites of Allah is accomplished by respecting this city, by realising its status and virtues, and by continually expressing gratitude upon seeing it, as well as by holding the matter of worshipping Allah within it in high esteem. This is so because the first House of worship ever to be built was in Makkah, and it is towards it that the hearts of the Muslims are directed from all places on earth. How can worship in it not then have such a high status and value?Allah made the reward of performing acts of worship in it multiples of that performed elsewhere and made the reward of a single prayer in the sacred mosque equivalent to a hundred thousand prayers in any other mosque. Additionally, fasting, spending in charity and all other acts of virtue in Makkah have a much higher reward than anywhere else in the world, higher than any other act of worship could reach in value.Article source: http://www.islamweb.net/emainpage/

Praise and thank Allah the Majestic, dear brothers and sisters in Islam, for having extended our life to see the successive days and months, for before us now is the occasion of the Haj (Pilgrimage). So many pilgrims have already begun filling the sky with talbiyyah (declaration of answering the call to Haj) and takbeer (declaring Allah’s greatness). They come from the corners of the earth, both east and west, some having saved every penny they could for years struggling to save enough to fulfil this awesome obligation. Allah the Most High Says: And Haj to the House (Al-Ka’aba) is a duty mankind owes to Allah, those who can afford the expenses and whoever disbelieves, then Allah is not in need of any of the ‘Aalameen (mankind, jinn, and all that exists). [Ale-Imraan 97] Also His statement: And perform properly the Haj and the ‘Umrah for Allah. [Al-Baqarah 196] And finally: And proclaim to mankind the Haj. They will come to you on foot and on every lean camel, they will come form every deep and distant mountain highway. [Al-Haj 27]. Dear Muslims, Haj is one of the five pillars of Islam. The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: Islam is founded upon five pillars: The declaration that there is no true deity worthy of worship besides Allah and that Muhammad is the Messenger of Allah, the performance of prayer (salaah), giving zakaat (due alms), fasting in the month of Ramadan, and pilgrimage (Haj) to the inviolable House of Allah for whoever has the means. [Al-Bukhari and Muslim] Is a duty for every Muslim who is able to hurry to the fulfil the Haj before falling into sin. The Messenger of Allah stated: Hasten to the Haj because none of you knows what will happen to him. [Ahmed]. It is narrated from Abdur-Rahman Ibn Saabit: Whoever dies without having performed the Haj and there was no debilitating illness as an obstacle nor unjust ruler or some overwhelming necessity preventing him, would die in the state of either a Jew or a Christian. [This statement is considered a da’eef (weak) hadith but it is supported by a similar statement by ‘Umar Ibn Al-Khattaab and therefore known to have a sound origin according to Al-Haafiz Ibn Hajar al-Asqalaani in Talkhees Al-Kabeer] It is narrated by Sa’eed ibn Mansour that Umar Ibn Al-Khattaab (radiallahu ‘anhu) said: I have considered sending a man to the various cities to see whoever has the means but has not made the Haj to then impose the jizyah (a tax imposed upon non-Muslim subjects in an Islamic state). They are not Muslims. They are not Muslims. It is therefore a duty for you to fulfil this great obligation when it is easy at this time for you to do so. Don’t let the Shaitaan cause you to sit and be overtaken by procrastination and be distracted by some desire. Think of the generations and how they used to trek to the Haj for months to reach the Ancient House! The benefits of Haj are tremendous and its reward is glorious. It combines both physical and material forms of worship. The former due to the undergoing any hardship, exertion, fatigue, strain, harsh conditions and travel. The latter is due to the expenditure the pilgrim makes for and during the Haj. The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: From Umrah to Umrah is an expiation for what occurs between the two (i.e. sins), and there is no reward for the accepted Haj other than Al-Jannah. Also he (sallallaahu ‘alaihi wa sallam) stated: Whoever makes Haj and neither quarrels or commits indecency will return home like the day his mother gave birth to him. [Al-Bukhari and Muslim] The Prophet (sallallaahu ‘alaihi wa sallam) strongly urged increasing one’s obedience and adherence between the Haj and the ‘Umrah for he said: Make the Haj and the Umrah follow each other closely, for they remove poverty and sins as a blacksmith’s bellows remove impurities from iron, gold and silver; and Haj which is accepted gets no less a reward than Paradise. [Al-Tirmidhi Hadith 2524 Narrated by Abdullah ibn Mas’ud; Umar ibn al-Khattaab. Tirmidhi and Nasa’i transmitted it, and Ahmad and Ibn Maajah transmitted it from Umar up to “from iron.”] He (sallallaahu ‘alaihi wa sallam) also said in a hadith that enlivens the feelings and hurries you on: From ‘Umrah to ‘Umrah is expiation for all that occurs between them (of sins) and the accepted Haj has no reward other than Al-Jannah. [Muslim] Along with this great reward is the fact that the days of Haj are few. So don’t hesitate and undervalue this chance while the means to travel are much easier compared to past days and you live a life of relative plenty. Favors call for gratitude and life is for the purpose of worshipping Allah. Don’t delay further or procrastinate and receive the good tidings as one of the delegations of Ar-Rahmaan (the Most Merciful), Allah, who has called them and they have answered Him and He has given to them. Receive the glad tidings of a great day in which there will be many false steps and slips of the tongue forgiven for the Prophet (sallallaahu ‘alaihi wa sallam) said: There is not a day when more slaves are freed from the Hellfire than on the day of Arafah. [Muslim] Be happy and find comfort and prepare for the meeting with Allah the Glorified and Majestic, and benefit from your time by doing that which will benefit you in the next life and it will then be cause for joy at the time when no amount of wealth nor progeny will avail you. The Day when the records will be made to fly and hearts will be trembling and transformed and you will see people as though they are drunken however they will not be ... rather it will be the intense punishment from Allah. Dear brothers and sisters, work for this world to the extent needed to live in it, but work also for the Hereafter in order to live in it. Don’t put things off when death is indeed before you and sickness stops you or you become engulfed in work. Instead, escape from all that and seek Allah’s aid and depend upon Him and be among those who are answering the call to Haj and remembering Allah’s greatness this year. If Allah has already opened your breast and you have decided to perform the Haj for His sake and the reward of the Hereafter, I remind you of the following matters: 1. Ask Allah For Guidance And Advice (Al-Istikhaarah and Al-Istishaara) : The one who seeks guidance will not fail, nor will the one who seeks advice regret it. Seek the guidance of Allah regarding the appropriate time, transportation and companions for your journey. The Istikhaarah prayer is to perform two units (rak’atain) of prayer and afterwards supplicate to Allah saying the supplication of Al-Istikhaarah which is as follows: O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favour, for You have power and I do not, and You know all of the hidden matters . O Allah ! If you know that this matter (then he should mention it) is good for me in my religion, my livelihood, and for my life in the Hereafter, (or he said: ‘for my present and future life,’) then make it (easy) for me. And if you know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, (or he said: ‘for my present and future life,’) then keep it away from me and take me away from it and choose what is good for me wherever it is and please me with it.” [Al-Bukhari]2. Purify Your Intention To Perform The Haj For Allah Alone: It is incumbent upon the person undertaking the Haj to intend their Haj and ‘Umrah for the sake of pleasing Allah alone and attaining the reward of the Hereafter. This, so that all one’s actions and speech and expenditure is a means to get closer to Allah. The Prophet (sallallaahu ‘alaihi wa sallam) said: Verily deeds are judged and motivated by intention and verily every person shall get what they intended. [Al-Bukhari and Muslim]3. Learn The Rites of Haj And ‘Umrah And Related Issues: Learn the conditions of Haj and its obligations, its pillars and sunnah or supererogatory aspects to the point that you can worship Allah with insight clarity and knowledge and you will also avoid errors which may spoil your Haj. Books on Haj are plentiful and easy to obtain. Your local mosque may have preparatory classes as well.4. Leave Plenty of Provisions For Your Family And Advise Them To Have Fear Of Allah (Taqwaa): It is obligatory for whoever intends to make Haj that they leave adequate provisions for those whose maintenance they are responsible for of money, food, and drink. One should be confident that their family is safe and sound and not left in a situation of trial or danger. It is highly recommended (and many scholars say obligatory) to have one’s will prepared before travelling.5. Sincere Repentance to Allah for All Sins And Disobedience: Allah, Who is free of all imperfections, states: And all of you beg Allah to forgive you all, O believers, that you may be successful. [An-Noor 31] True repentance (At-Taubah) is when one renounces all his or her sins and disobedience to Allah and His Messenger (sallallaahu ‘alaihi wa sallam) and discontinues doing them and feel truly remorseful for those past ill deeds and is determined not to return to them. If someone else’s rights have been violated they must be given back their rightful possessions or made amends with no matter what the violation may have been.6. Use Only Lawful (halaal) Funds: Funds that were lawfully earned so that nothing sinful may touch your Haj. It may be that you Haj is accepted but tainted with some sin from some other way. It is stated in a hadith of the Messenger of Allah (sallallaahu ‘alaihi wa sallam) where he said: As soon as a pilgrim sets out for Haj with a provision which is lawful, and puts his foot in the stirrup (rides his mount) and calls out: ‘O, Allah! Here I am in response to Your call,’ an announcer answers him from the heavens above, saying: ‘Your call has been heard; you are a happy one; your provisions are lawful, your mount is lawful and your pilgrimage is free of sin and acceptable.’ But, if his provisions are unlawfully gained, and he puts his foot in the stirrup and calls out: ‘O Allah! Here I am in response to Your call,’ an announcer from the heavens above answers him back, saying: ‘Your call is not accepted; nor are you welcome; your food is unlawful; your provisions are unlawful; and your pilgrimage is not free of sin and is unacceptable.”’ Al-Mundhri says: “This is reported by At-Tabarani in Al-Awsat, and also by Al-Asbahani in a mursal hadith from Aslam, the freed slave of ‘Umar bin al-Khattaab.” It is said in a poem: When you make Haj with wealth whose origin is unlawful You have not made a Haj but a Haj of no consequence Allah accepts not except all that is virtuous. Not all who make the Haj to the House of Allah are successful 7. Choose Righteous Companions: They will be good for you during travel for they will remind you of what you may have forgotten and inform you of what you may not know and look out for you and show you brotherly love. They will consider all of that as an act of worship gaining them nearness to Allah the Mighty and Majestic.8. Adhere To The Etiquette Of Travel: Make those supplications that are well known, such as the supplication of travel and the takbeer when ascending to a high point and the tasbeeh (Subhaanallah – glorification of Allah as free of all perfection) when descending in a valley, along with supplications when stopping at places along the road etc.9. Mentally Prepare For The Haj: Just as important as preparing physically you should prepare to make psychological adjustments to deal with the hardships, toils and inconvenience of traveling and Haj and consider all of it as good to be added to your scale of deeds. There are those who just complain and mumble about the heat, the food, the long trip... Haj is not a vacation or recreational activity! Know that the highest type of patience, and the type that is most greatly rewarded, is patience in the obedience of Allah. Even with all the transportation and road facilities, some hardship and toil will remain. Don’t nullify your deeds dear pilgrim by mentioning all you have done or irritations and petty annoyances and driving away other Muslims by your hand or your tongue. You must apply kindness and compassion. 10. Lower The Gaze From What Allah Has Made Haraam To Look At: Be conscious and fear Allah regarding those things which are unlawful. You will be in holy places of tremendous religious significance, so hold your tongue and control your limbs so that your Haj is not a sinful or false one that will be a burden upon your back on the Day of Resurrection. May Allah accept our obedience and adherence and excuse us of our shortcomings and make for us and our Muslim parents those through whom forgiveness is granted from among the pilgrims answering the call this year and in the years to come.

Praise be to Allah Who has created time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him.This season of worship brings many benefits, such as the opportunity to correct one’s faults and make up for any shortcomings or anything that one might have missed. Each of these special occasions involves some kind of worship through which people may draw closer to Allah, and some kind of blessing through which Allah bestows His favour and mercy upon whomsoever He, Almighty, Wills.The Muslim must understand the value of his life, increase his worship of Allah and persist in doing good deeds until the moment of death. Allah Almighty says (what means): “And worship your Lord until there comes to you the certainty (death).” [Qur’an 15:99] The commentators said: “’The ‘certainty’ means death.” Among the special seasons of worship are the first 10 days of Dhul-Hijjah, which Allah has preferred over all the other days of the year. Ibn ‘Abbaas, may Allah be pleased with him, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “There are no days in which righteous deeds are more beloved to Allah than these 10 days.” The people (the Companions, may Allah be pleased with them) asked: “O Messenger of Allah, not even Jihad in the path of Allah?” He, sallallaahu ‘alaihi wa sallam, said: “Not even Jihad in the path of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing (lost both his property and life).” [Al-Bukhari]This text and others indicate that these 10 days are better than all the other days of the year, with no exceptions, not even the last 10 days of Ramadan. But the last 10 nights of Ramadan are better, because they include the Night of Al-Qadr (Decree), which is better than a thousand months. Thus the various reports may be reconciled. [See Tafseer Ibn Katheer, 5/412]The virtues of these 10 days:The virtues are based on many things:1.    Allah Swears an oath by 10 days of Dhul-Hijjah, and swearing an oath by something is indicative of its importance and great benefit. Allah says (what means): “By the dawn and by the 10 nights (i.e. the first 10 days of the month of Dhul-Hijjah)…” [Qur’an 89: 1-2]Ibn ‘Abbaas, Ibn Az-Zubayr, Mujaahid and others of the earlier and later generations, may Allah have mercy upon them, said that this refers to the first 10 days of Dhul-Hijjah. Ibn Katheer, may Allah have mercy upon him, said: “This is the correct opinion.” [Tafseer Ibn Katheer, 8/413]2.    The Prophet, sallallaahu ‘alaihi wa sallam, encouraged people to do righteous deeds because of the virtue of this season for people throughout the world, and also because of the virtue of the place - for the pilgrims to the Sacred House of Allah.3.    The Prophet, sallallaahu ‘alaihi wa sallam, commanded us to recite a lot of Tasbeeh (“SubhaanAllah”), Tahmeed (“Al-hamdu Lillaah”) and Takbeer (“Allahu Akbar”) during this time. ‘Abdullaah Ibn ‘Umar, may Allah be pleased with him, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “There are no days greater in the sight of Allah and in which righteous deeds are more beloved to Him than these 10 days, so during this time recite a great deal of Tahleel (“Laa ilaaha illAllah”), Takbeer and Tahmeed.” [Ahmad]4.    These 10 days include the Day of ‘Arafah, on which Allah perfected His Religion. Fasting on this day will expiate for the sins of two years. These days also include the Day of Sacrifice, the greatest day of the entire year and the greatest day of Haj, which combines acts of worship in a way unlike any other day. Shall you offer a sacrifice?The Sunnah indicates that the one who wants to offer a sacrifice must stop cutting his hair and nails and removing anything from his skin, from the beginning of the 10 days until after he has offered his sacrifice, because the Prophet, sallallaahu ‘alaihi wa sallam, said: “When you see the new moon of Dhul-Hijjah, if any one of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice.” According to another report he, sallallaahu ‘alaihi wa sallam, said: “He should not remove (literally, touch) anything from his hair or skin.” [Muslim]The Prophet’s, sallallaahu ‘alaihi wa sallam, instruction here makes one thing obligatory and his prohibition makes another Haraam (prohibited), according to the soundest opinion, because these commands and prohibitions are unconditional and unavoidable. However, if a person does any of these things deliberately, he must seek Allah’s forgiveness but is not required to offer (an extra) sacrifice in expiation; his sacrifice will be acceptable. Whoever needs to remove some hair, nails, etc. because it is harming him, such as having a broken nail or a wound in a site where there is hair, can do so, and there is nothing wrong with that. The state of Ihraam is so important that it is permitted to cut one’s hair if leaving it will cause harm. There is nothing wrong with men or women washing their heads during the first 10 days of Dhul-Hijjah, because the Prophet, sallallaahu ‘alaihi wa sallam, only forbade cutting the hair, not washing it.The wisdom behind this prohibition of the one who wants to offer a sacrifice from cutting his hair, etc., is so that he may resemble those in Ihraam in some aspects of the rituals performed, and so that he may draw closer to Allah by offering the sacrifice. So he leaves his hair and nails alone until the time when he has offered his sacrifice, in the hope that Allah will save him in his entirety from the Fire. And Allah knows best.If a person has cut his hair or nails during the first ten days of Dhul-Hijjah because he was not planning to offer a sacrifice, then he decides later, during the 10 days, to offer a sacrifice, then he must refrain from cutting his hair and nails from the moment he makes this decision.Some women may delegate their brothers or sons to make the sacrifice on their behalf, then cut their hair during these 10 days. This is not correct, because the ruling applies to the one who is offering the sacrifice, whether or not he (or she) delegates someone else to carry out the actual deed. The prohibition does not apply to the person delegated, only to the person who is making the sacrifice, as is indicated in the narration. The person who is sacrificing on behalf of someone else, for whatever reason, does not have to adhere to this prohibition. This prohibition appears to apply only to the one who is offering the sacrifice, not to his wife and children, unless any of them is offering a sacrifice in his or her own right, because the Prophet, sallallaahu ‘alaihi wa sallam, used to sacrifice “on behalf of the family of Muhammad,” but there are no reports that say he, sallallaahu ‘alaihi wa sallam, forbade them to cut their hair or nails at that time.If a person was planning to offer a sacrifice, then he decides to go and perform Haj, he should not cut his hair or nails if he wants to enter ihraam, because the Sunnah is only to cut hair and nails when necessary. But if he is performing Tamattu’ [whereby he performs ‘Umrah, comes out of ihraam and enters ihraam anew for Haj], he should trim his hair at the end of his ‘Umrah because this is part of the ritual.

Haj literally means ‘to set out for a place’. Islamically, however, it refers to the annual pilgrimage that Muslims make to Makkah with the intention of performing certain religious rites in accordance with the method prescribed by the Prophet Muhammad (sallallaahu ‘alaihi wa sallam). Haj and its rites were first ordained by Allah in the time of the Prophet lbraaheem [Abraham] (‘alaihi-s-salaam) and he was the one who was entrusted by Allah to build the Ka’aba – the House of Allah – along with his son Ismaa’eel [Ishmael] at Makkah. Allah described the Ka’aba and its building as follows:“And remember when We showed Ibraaheem the site of the [Sacred] House [saying]: Associate not anything [in worship with Me and purify My House for those who circumambulate it [i.e. perform tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer, etc.].” (Surah al-Haj 22:26) After building the Ka’aba, Ibraaheem would come to Makkah to perform Haj every year, and after his death, this practice was continued by his son. However, gradually with the passage of time, both the form and the goal of the Haj rites were changed. As idolatry spread throughout Arabia, the Ka’aba lost its purity and idols were placed inside it. Its walls became covered with poems and paintings, including one of Jesus and his mother Maryam and eventually over 360 idols came to be placed around the Ka’aba. During the Haj period itself, the atmosphere around the sacred precincts of the Ka’aba was like a circus. Men and women would go round the Ka’aba naked, arguing that they should present themselves before Allah in the same condition they were born. Their prayer became devoid of all sincere remembrance of Allah and was instead reduced to a series of hand clapping, whistling and the blowing of horns. Even the talbiyyah* was distorted by them with the following additions: ‘No one is Your partner except one who is permitted by you. You are his Master and the Master of what he possesses’. Sacrifices were also made in the name of God. However, the blood of the sacrificed animals was poured onto the walls of the Ka’aba and the flesh was hung from pillars around the Ka’aba, in the belief that Allah demanded the flesh and blood of these animals. Singing, drinking, adultery and other acts of immorality were rife amongst the pilgrims and the poetry competitions, which were held, were a major part of the whole Haj event. In these competitions, poets would praise the bravery and splendour of their own tribesmen and tell exaggerated tales of the cowardice and miserliness of other tribes. Competitions in generosity were also staged where the chief of each tribe would set up huge cauldrons and feed the pilgrims, only so that they could become well-known for their extreme generosity. Thus the people had totally abandoned the teachings of their forefather and leader Ibraaheem. The House that he had made pure for the worship of Allah alone, had been totally desecrated by the pagans and the rites which he had established were completely distorted by them. This sad state of affairs continued for nearly two and a half thousand years. But then after this long period, the time came for the supplication of Ibraaheem to be answered:“Our Lord! Send amongst them a Messenger of their own, who shall recite unto them your aayaat (verses) and instruct them in the book and the Wisdom and sanctify them. Verily you are the ‘Azeezul-Hakeem [the All-Mighty, the All-Wise].” (Surah al-Baqarah 2:129)Sure enough, a man named Muhammad ibn ‘Abdullaah (sallallaahu ‘alaihi wa sallam) was born in the very city that Ibraaheem (AS) had made this supplication centuries earlier. For 23 years, the Prophet Muhammad (sallallaahu ‘alaihi wa sallam) spread the message of Tawheed [true monotheism] – the same message that Ibraaheem and all the other Prophets came with – and established the law of Allah upon the land. He expended every effort into making the word of Allah supreme and his victory over falsehood culminated in the smashing of the idols inside the Ka’aba which once again became the universal centre for the worshippers of the one True God. Not only did the Prophet rid the Ka’aba of all its impurities, but he also reinstated all the rites of Haj which were established by Allah’s Permission, in the time of Ibraaheem. Specific injunctions in the Qur’an were revealed in order to eliminate all the false rites which had become rampant in the pre-Islamic period. All indecent and shameful acts were strictly banned in Allah’s statement:“There is to be no lewdness nor wrangles during Haj.” (Surah al-Baqarah 2:197)Competitions among poets in the exaltations of their forefathers and their tribesmen’s’ achievements were all stopped. Instead, Allah told them:“And when you have completed your rites [of Haj] then remember Allah as you remember your forefathers; nay with a more vigorous remembrance.” (Surah al-Baqarah 2:200) Competitions in generosity were also prohibited. Of course, the feeding of the poor pilgrims was still encouraged as this was done in the time of Ibraaheem but Allah commanded that the slaughtering of the animals which was done for this purpose should be done seeking the pleasure of Allah rather than fame and the praise of the people. He said:“So mention the name of Allah over these animals when they are drawn up in lines. Then, when they are drawn on their sides [after the slaughter], eat thereof and feed the beggar who does not ask, and the beggar who asks.” (Surah al-Haj 22:36)As for the deplorable practice of spattering blood of the sacrificed animals on the walls of the Ka’aba and hanging their flesh on altars, then Allah clearly informed them that:“It is neither their meat nor their blood that reaches Allah, but it is Taqwaa (piety) from you that reaches Him.” (Surah al-Haj 22:37)The Prophet (sallallaahu ‘alaihi wa sallam) also put a stop to the practice of circling the Ka’aba in a state of nudity and the argument that the pagans put forward to justify this ritual was sharply rebutted in Allah’s question:“Say: Who has forbidden the adornment [i.e. clothes] given by Allah which He has produced for His Slaves?” (Surah al-A’raaf 7:32)Another custom which was prohibited through the Qur’an was that of setting off for Haj without taking any provisions for the journey. In the pre-Islamic period, some people who claimed to be mutawakkiloon (those having complete trust in Allah) would travel to perform Haj begging food the whole journey. They considered this form of behaviour a sign of piety and an indication of how much faith they had in Allah. However Allah told mankind that to have sufficient provisions for the journey was one of the preconditions for making Haj. He said:“And take a provision [with you] for the journey, but the best provision is at-Taqwaa (piety).” (Surah al-Baqarah 2:197)In this way, all the pre-Islamic practices, which were based in ignorance, were abolished and Haj was once more made a model of piety, fear of Allah, purity, simplicity and austerity. Now, when the pilgrims reached the Ka’aba, they no longer found the carnivals and the frolic and frivolity that had once occupied the minds of the pilgrims there before. Now, there was the remembrance of Allah at every step and every action and every sacrifice was devoted to Him alone. It was this kind of Haj that was worthy of the reward of paradise, as the Prophet (sallallaahu ‘alaihi wa sallam) said: “The reward for an accepted Haj is nothing less than paradise.” [Saheeh al-Bukhari] May Allah grant us all the ability to visit His House and perform the Haj in the manner of the Prophet Muhammad (sallallaahu ‘alaihi wa sallam).  Labbaik Allaahumma labbaik... (Here I am present, O’ Allah, I am present...) This is the chant which the pilgrims say when they are going around the Ka’aba.

How many times have we looked at our lives, and wished that things were different? Or hoped for one thing or another, but then soon resigned ourselves to the fact, that what will be, will be? Qadar or Allah’s predetermined decree, is the sixth pillar of Faith, and is something that should concern every Muslim. It has been reported by Imam Ahmad that the Messenger of Allah, sallallaahu ’alaihi wa sallam, one day came to his companions and found them arguing about Qadar. He rebuked them for that and informed them that what destroyed the nations before them was nothing but that kind of argument. Nonetheless, Allah has blessed some of his believing servants, namely the righteous predecessors, with the true understanding of the issue of Qadar.As with all things in religion, it is easy to go to extremes, the same is true with Qadar; therefore it is imperative to one’s faith to achieve the correct understanding. This is because the issue of predetermined decree is a condition for belief in the Ruboobiyah, or the Lordship of Allah. Based on this reality, Imam Ahmad said, “Qadar is the might of Allah.” Undoubtedly, Qadar is part of Allah’s might. It is also the hidden secrets that no one knows except Allah, Most High. We do not know what Allah has prescribed for or against us, and because of this, Qadar, has been heatedly debated by man throughout history.The subject of Qadar is as old as man himself. From the time man became aware of his sins and mistakes, he thought of ways to clean himself from them and make excuses for them. Qadar has been a subject of discussion by philosophers, scientists and scholars, believers and non-believers throughout history.Man’s understanding of Qadar took many directions, but only main opinions prevailed – the Jabr (Blind Compulsion) and the Qadar (Predestination) – until Islam brought the correct understanding through the teachings of the Qur’an and the Sunnah. Unfortunately, these two understandings were adopted by some Muslims and exist among them, until today.The first group, called the Jabriyah (ie, people of blind compulsion), over-considers Qadar, striping away from man all capability or will. They say that man is Musayyer (driven, fully governed) and not Mukhayyir (with free will). There is no difference, they further argue, between man’s actions committed out of his will and his actions happening without his will. Undoubtedly, the upholders of this creed have strayed from the right path. For it is known, through the Islamic teachings, sound reasoning, and people’s practices, that man does differentiate between acts about which he has choice and acts which are imposed on him.The second group, called the Qadariyah or Qadari (predestinationism), exaggerates man’s power and will, restricting the will of Allah altogether. They believe that man cannot be the slave of Allah’s unalterable predestination, but rather creates his own actions, and thus is totally independent, with an autonomous will. Consequently, some advocates of this sect want so far as to claim that Allah, Most High does not know about people’s actions until they occur. Undoubtedly, the sect has fallen into exaggeration and extremism in determining man’s power and will.These same ideas have, in the modern times, taken new forms. Those who adopt the Jabr philosophy to justify man’s behaviour, say that genetics, environment and natural instincts control him and that he has no power against them. To them, man has no control of his sexual orientation and that desire is the motive behind what he does.On the other hand, those who are Qadari believe that man has full control over everything that happens to him, and that he can direct and shape his future in any way he chooses. These people spend a lot of time and money on learning the so-called ancient methods of using “energy” and “power,” using the stars to forecast the future, and even magic.Ahlus Sunnah, those who follow the understanding of the companions of the Prophet, sallallaahu ‘alaihi wa sallam, reject both of these extreme, deviant views and uphold the belief substantiated by the Qur’an and Sunnah. They do not see man as deprived of free-will, that Allah coerces him into making specific decisions; nor do they see man as absolutely independent, free to do as he chooses, and that Allah has no power over his actions and choices.Conversely, they believe man has free will, which is dependent upon Allah’s Will. This is the correct definition of Qadar. We will discuss in more detail the belief of Ahlus Sunnah wal Jama’ah in this article. But first, let’s analyse the views of the Jabriyah and Qadariyah.Refuting the views of the JabriyahIf we, for the sake of argument, take the position of the first sect, the Jabriyah, it will amount to considering all of Islamic laws useless. Indeed, if man has no free will whatsoever, then he is not to be praised for any virtuous deed nor is he to be blamed for any wrongdoing. More dangerously, this means that Allah is unjust if He punishes the one who disobeys Him. After all, they claim that man is deprived of any will or power and thus, not responsible for his deeds? This is in complete defiance of the Qur’an, as we will see in the following citations.Allah says, “And his companion (ie, one of the two recording Angels) will say (to the person to whom he was assigned): ‘Here is (his record) ready with me!’ (The sentence will be:) ‘Throw into Hell every contumacious rejecter (of Allah)! Who forbade what was good, transgressed all bounds, cast doubts and suspicions; who set up another god besides Allah: throw him into a severe chastisement.’ His companion (the devil assigned to him) will say: ‘Our Lord! I did not make him transgress, but he was (himself) far astray.’ He (ie, Allah) will say, ‘Dispute not with each other in My Presence, I had already in advance sent you warnings. The Word changes not with Me, and I do not the least injustice to My servants.” [50:23-29].Hence, Allah clearly shows that this punishment from Him is not injustice; rather it is justice at its best. In advance, He sent His slaves warnings, made clear to them the path, and showed them what is truth and what is falsehood. Subsequently, the wrongdoers rejected the truth and chose falsehood. Thus, it was a choice made freely by them.Moreover, Allah says that He sent “Messengers who gave good news, as well as warnings, that mankind, after (the coming) of messengers, should have no plea against, Allah.” [4:165]. Were Qadar a valid justification for the Jabriyah, it would remain so even after the advent of the messengers. Yet, the verse just cited unequivocally states that, after the coming of the messengers, no one can raise a case before Allah, more specifically, no one can say he or she had no free-will in his/her decision.Refuting the viewsof QadariyahLike the Jabriyah, the Qadariyah, who stress self-determination and complete independence of man,  are also in total defiance of the Qur’anic verses and the ahadith dealing with the Qadar. Indeed, all verses and ahadith clearly stipulate that man’s will, is governed by Allah’s Will.Allah says, “To whomsoever among you who wills to go straight: But you will not except as Allah Wills - the  Cherisher of the Worlds.” [81:28-29]. “Your Lord does create and chooses as He pleases. No choices have they (in the matter): Glory to Allah! And far is He above the partners they ascribe to (Him)!” [28:68]. “But Allah does call to the Home of Peace, and He does guide whom He pleases to a way that is straight.” [10:25]. Furthermore, by advocating this self-deterministic view, the Qadariyah are, explicitly or implicitly, advancing three gross blasphemies:*They are rejecting some aspects of Allah’s Lordship, namely His power to create whatever He wills, and the uniqueness of His creations.*They are claiming that there exist in Allah’s Dominion things that He neither created nor willed.*They are also claiming that Allah owns only part of His Dominion. That is, He owns His creatures but does not own their characteristics or their actions.Needless to say, these blasphemies are clearly refuted in Allah’s Book. The verses already mentioned and others to follow clearly indicate that Allah creates whatever He wills; He is the only one who creates; He willed and created all existing creatures, including their related characteristics and actions. Last but not least, everything in the universe belongs to Him: creatures and actions, bodies and spirits.Of course, one might ask; what can a man do, if Allah has already decreed for him to go astray with no possibility of guidance? The answer to this question is that Allah guides whoever deserves guidance and leads astray whoever deserves miss-guidance. Allah says, “Then when they went wrong, Allah let their hearts go wrong. For Allah guides not those who are rebellious transgressors.” [61:5].Allah Most High, misleads only those among mankind who persists in evil deeds. Man, as we mentioned earlier, does not know what is prescribed for him until it happens. That is, he does not know at any time, especially at time of death, whether he was destined to guidance or misguidance. One cannot thus justify his rebellion or wickedness by the fact that Allah has already prescribed for him misguidance.Indeed, why wouldn’t he seek guidance and then say “Allah has guided me to the right path?” Interestingly, you may find that whenever the same person acts righteously, he counts his righteous act as favour on Allah, but does not mention Allah as the One who guided him to do right. Allah does not accept such dual, paradoxical behaviour. One must be careful not to be a Qadirite when obeying Allah, and Jabrite when sinning.The question of guidance versus misguidance is parallel to that of sustenance versus poverty as well as knowledge versus ignorance. In other words, if one uses Qadar to blame his wickedness and disobedience on Allah, he should also abandon any effort to seek food, any steps to seek knowledge and all means of livelihood altogether. However, we have yet to find people staying in their homes, with no jobs or food, blaming their hunger and poverty on Allah’s decree or saying, “if Allah wills, he will provide us a job and send us food.” After all, Allah has also determined everyone’s due sustenance before one’s coming to this world.The Prophet, sallallaahu ‘alaihi wa sallam, said, “Verily, the creation of each one of you is brought together in his mother’s belly for 40 days in the form of a seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four words (ie matters): to write down his means of livelihood (rizq), his life span, his actions, and whether happy or unhappy.” (Bukhari and Muslim). Man should not therefore exhibit double standards towards Allah, abandoning worship and devotion because of Allah’s decree, while striving hard to secure his livelihood, with no reference whatsoever to that Allah has decreed for him as sustenance.How do Ahlus Sunnah wal Jama’ah understand Qadar?Ahlus Sunnah wal Jama’ah, in perfect agreement with the Qur’an and Sunnah, believe that Allah in His infinite Mercy gave man a certain measure of free will. Man therefore freely makes his decisions and acts the way he wills. However, his choice and will submit to Allah’s will. In other words, he cannot will anything, let alone accomplish it, until Allah Himself Wills it. They also believe that Allah’s Will is not arbitrary, that is, with no wisdom; rather, it goes hand and hand with His Infinite Wisdom (Hikmah). In fact, one of His names is Al-Hakeem, meaning the All Wise. More precisely, Al-Hakeem means that Allah wills all things according to His universal order and legislative laws, with a unique and perfect making.Therefore, Allah, in His infinite Wisdom, wills guidance to the one He knows is seeking the truth and striving to be upright. On the other hand, Allah prescribes misguidance to the one He knows is not seeking the truth or is willing to be upright. Allah, Most High, will not guide such a person until the latter changes his status and readjusts his intention. Though, as we said earlier, Allah created both causes and their corresponding effects, He the Most Wise, also made the effects the resulting consequences of their causes. Thus, in a nutshell, is the belief of Ahlus Sunnah in Qadar.

Hamad International Airport Mosque. PICTURE: Noushad ThekkayilDo you truly love the Messenger of Allah, sallallaahu ‘alaihi wa sallam ? A fundamental of our religion, and a tenet of our faith, is to love him. Allah Says what means: “Say [O Muhammad]: ‘If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and Jihaad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.” [Qur’an 9: 24] Al-Fudhayl ibn ‘Iyaadh said: “This verse is enough of an evidence to prove the obligation of loving the Prophet  because Allah dispraised in it those whose wealth, family or children are dearer to them than the love of Allah and His Messenger  describing them as defiantly disobedient at its conclusion.”Love of the Prophet, sallallaahu ‘alaihi wa sallam, branches from Allah’s love of him; our love of the Prophet is due to the fact that Allah loves him, and because Allah sent him to us as His Messenger, as well as the fact that Allah instructs us to make him dearer to our hearts than our own souls. He Almighty Says what means: “The Prophet is more worthy of the believers than themselves…” [Qur’an 33: 6] This means that the believer should love the Prophet, sallallaahu ‘alaihi wa sallam, more than he loves his own self. This love entails full obedience, submission and acceptance; it also entails favouring the Prophet, sallallaahu ‘alaihi wa sallam, over oneself, one’s family and one’s wealth, and to surrender to the Prophet, sallallaahu ‘alaihi wa sallam, the controlling direction that one has over himself.The influence that the Prophet, sallallaahu ‘alaihi wa sallam, should have over us is greater than that which a master has over his slave, or a father has over his child. We should have no control over ourselves except in acting in accordance with the way he directed us to. It is for every Muslim to prove his love for him, which can be determined according to the following narration of the Prophet, sallallaahu ‘alaihi wa sallam: “There are three qualities; whoever has them will taste the sweetness of faith: To love Allah and His Messenger more than anyone else…” [Al-Bukhari & Muslim] One will never taste the sweetness of faith except after achieving this, as he, sallallaahu ‘alaihi wa sallam, said in another narration: “I swear by the One in whose Hand my soul is! None of you will truly believe until I become dearer to him than his child, his father and all of mankind.” [Al-Bukhari & Muslim]This love is not simply an emotion that is confined to the heart, but rather it has implications and effects. This love makes the slave achieve a rank that he would not otherwise achieve by means of his bodily deeds, as in the narration of Ibn Mas’ood, radhiallah ‘anhu, who said: “A man came to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, and said: ‘O Messenger of Allah! When will the Hour (i.e., the Day of Resurrection) come?’ He  replied: “What have you prepared for it?” The man said: ‘Only my love of Allah and His Messenger.’ The Messenger of Allah then said: “You will be with those whom you love.”” [Al-Bukhari & Muslim]It is not as important to know when the Hour will occur as it is to prepare for its arrival, and this is the reason why the Prophet, sallallaahu ‘alaihi wa sallam, drew this to the attention of the man by asking him that question.Anas, radhiallah ‘anhu, said: “After being blessed by embracing Islam, we never rejoiced at anything as much as we did about this answer of the Prophet, sallallaahu ‘alaihi wa sallam, to that man. I love Allah, His Messenger, Abu Bakr and ‘Umar and hope to be with them (in the Hereafter) even if I cannot perform the good deeds they did.” [Al-Bukhari & Muslim]The Companions had great love for the Prophet, sallallaahu ‘alaihi wa sallam, to the extent that they would face arrows that were being fired in his direction to shield him. They would risk their lives for him and sacrifice everything for his rescue. ‘Amr ibn Al-‘Aas, radhiallah ‘anhu, said: “There was no one dearer to me or more glorified than the Prophet; I could never look him directly in the eye due to the extent of my glorification, and if someone were to ask me to describe him, I would not be able to, as I never looked at him for long enough to be able to describe him.” [Muslim]When Abu Sufyaan, radhiallah ‘anhu, was still a disbeliever, he asked Zayd ibn Thaabit, radhiallah ‘anhu, who was taken as a hostage and being brought out by the people of Makkah to execute: “Do you not wish that Muhammad was in your place and that we killed him instead, while you could go to your family and be with them?” He replied: “I swear by Allah! I would rather be here facing this than have him even being pricked by a thorn.” Upon hearing this, Abu Sufyaan, radhiallah ‘anhu, said: “I never saw a people who love a man more than the Companions of Muhammad love him.”Such incidents greatly affected the disbelievers and caused many of them to embrace Islam.A man from the Ansaar came to the Prophet, sallallaahu ‘alaihi wa sallam, and said: “You are dearer to me than myself, my child, my family and my wealth, and I feel as if I am dying when I do not see you.” Then he began to cry. The Prophet, sallallaahu ‘alaihi wa sallam, asked: “Why are you crying?” The man replied: “I remembered that we will die and you will die, then you will take your place in Paradise with the other Messengers and Prophets, while we, if indeed we do enter Paradise, will be lower in rank than you, and thus we will not be able to see you in Paradise.”Note how much they loved him; they were worried about not seeing him, despite the fact that they may also be in Paradise.The Prophet, sallallaahu ‘alaihi wa sallam, did not comment on his words until Allah revealed the following verses which mean: “And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. That is the bounty from Allah…” [Qur’an 4: 69-70] Thereupon the Prophet, sallallaahu ‘alaihi wa sallam, summoned him and said: “Glad tidings to you!” [Al-Bayhaqi]Once, a female companion was waiting at the approach to Al-Madinah for the return of the Muslim army from the battle of Uhud. She was informed that her husband, brother and father were killed, but her only reply was: “What happened to the Prophet?” They told her that he, sallallaahu ‘alaihi wa sallam, was fine and unharmed, but she insisted to seeing him so that she would be sure that he was truly safe. When she did see him, she remarked: “Any affliction, after seeing that you are safe, is minor.”Article source: http://www.islamweb.net/emainpage/ Signs of one’s love for the ProphetThe worst disaster ever to strike this nation was the death of the Prophet, sallallaahu ‘alaihi wa sallam, who instructed us to remember the affliction of his death whenever we are tried by any hardship, so that we may thereby condole ourselves and ease the impact of that hardship, which would be insignificant in comparison.Signs that prove one’s love for the Prophet, sallallaahu ‘alaihi wa sallam:1.   Mentioning him frequently and exalting his mention. Allah Says what means: “Indeed, Allah exalts the mention of the Prophet, and His angels [ask Him to do so]. O you who have believed! Ask [Allah to] exalt his mention.” [Qur’an 33: 56] There are many times and occasions when this is legislated to be done, such as during supplication. Ubay ibn Ka’b, radhiallah ‘anhu, reported: “I (once) said: ‘O Messenger of Allah! I frequently invoke Allah to exalt your rank; how much of my supplication should I devote to you?’ He, sallallaahu ‘alaihi wa sallam, said: “You may devote as much as you wish.” When I suggested a quarter, he said: “Do whatever you wish, but it would be better for you if you were to increase upon that.” I suggested half, and he, sallallaahu ‘alaihi wa sallam, said: “Do whatever you wish, but it would be better for you if you were to increase upon that.” I suggested two-thirds, and he, sallallaahu ‘alaihi wa sallam, said: “Do whatever you wish, but it would be better for you if you were to increase upon that.” I (finally) said: ‘Shall I devote all of my supplication to invoke Allah to exalt your rank?’ He, sallallaahu ‘alaihi wa sallam, said: “You would then be freed from your worries, and your sins would be forgiven.’’” [Ahmad & At-Tirmithi]2.   Longing to see him: The Prophet, sallallaahu ‘alaihi wa sallam, said: “I swear by the One in whose Hand the soul of Muhammad is! A day will come when not one of you will be able to see me (i.e., after my death) and seeing me then would be dearer to a person’s heart than his family and wealth.” [Ahmad & At-Tirmithi] Losing one’s family and wealth is a minor issue in comparison to the great bounty of being a companion, whose sins are forgiven, of the Prophet.3.   Being sincere to the Prophet : Imaam Al-Maroozi  said: “This was done during his lifetime by exerting all efforts to obey him, supporting him, helping him, sacrificing one’s wealth for his sake if he were to demand it, and hastening to attain his love. After his death, it is expressed by learning his Sunnah, his manners and etiquette, glorifying his commands and adhering to them, becoming angry at those who live according to anything other than his way, and loving those who adhere to it, as well as loving those who are from his descendants, those who migrated with him and those who supported him, and indeed anyone who was in his company even for as brief a period as an hour. Additionally, it entails imitating him in the way he dressed.”Imaam Al-Qurtubi  added: “It is to believe in his prophethood, to love those who supported him, to hate those who hate him, to glorify his Sunnah and revive, defend and spread it, as well as calling people to it and imitating him in his morals and conduct.”4.  Loving those whom he, sallallaahu ‘alaihi wa sallam, loved: If he loved Al-Hasan, Al-Husayn, ‘Ali and Faatimah, may Allah be pleased with them, then we also love them, and Allah is our witness to this love. Likewise, we love those who follow his Sunnah and his household, and they are, as Zayd, radhiallah ‘anhu, said when clarifying the narration of the Prophet: “My household; I remind you to fear Allah with regards to my household; I remind you to fear Allah with regards to my household; I remind you to fear Allah with regards to my household.” Zayd was asked: “Who are his household? Are his wives included in it?” He replied: “Yes (i.e., his wives are included), as are all those who are forbidden from taking Zakaah after his death, namely: the family of ‘Ali, the family of ‘Aqeel, the family of Ja’far and the family of Al-‘Abbaas.” [Muslim] We pray for all of them during our daily prayers; thus if somebody’s lineage is known to originate from the Prophet, sallallaahu ‘alaihi wa sallam, and they are a pious person with sound creed, and not a Sufi, a deviant or an innovator, then they should be loved for two reasons: One being their piety and the other being their relationship to the Prophet.Loving his wives, who are the mothers of the believers, is also part of this, as Allah Says what means: “The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers...” [Qur’an 33: 6] His wives were: Khadeejah bint Khuwaylid, ‘Aa’ishah bint Abu Bakr, Hafsah bint ‘Umar, Umm Habeebah bint Abu Sufyaan, Umm Salamah, Zaynab bint Jahsh, Zaynab bint Khuzaymah Al-Hilaaliyyah, Juwayriyyah bint Al-Haarith, Safiyyah bint Huyay and Maymoonah bint Al-Haarith Al-Hilaaliyyah - may Allah be pleased with them all. A sign of loving the Prophet, sallallaahu ‘alaihi wa sallam, is to love the mothers of the believers and not to harm or slander them in any way.Loving his Companions accepting the guidance they conveyed to us, and emulating them.Many are those who claim to love the Prophet, sallallaahu ‘alaihi wa sallam, even from amongst the innovators, but the “proof” of their love for him is that they worship him alongside Allah, and supplicate to him instead of Allah, and seek forgiveness from him; these people exclude and forget Allah. Is this love, or is it association with Allah, which he, sallallaahu ‘alaihi wa sallam,  hated more than anything else? He alluded to this when he said: “Do not praise me as the Christians praised the son of Maryam.” [Al-Bukhari] By this statement, he did not forbid all types of praise for him, but rather only the type that the Christians did (and do) for Jesus (‘Eesaa ), which is where they raise his rank to one above that which Allah granted him, which is that of a slave and a messenger, and they worship him instead of Allah. This is similar to what the deviant Sufis and other sects did and do.On the other hand, Ahlus-Sunnah Wal-Jamaa’ah prove their love for the Prophet, sallallaahu ‘alaihi wa sallam, by obeying his commands, following his Sunnah and adhering to his guidance; this is how one follows his way, as Allah Says what means: “Say [O Muhammad]: If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins…” [Qur’an 3: 31] This is real love!Article source: http://www.islamweb.net/emainpage/Examples set by the CompanionsAbdullaah ibn Mas’ood, radhiallah ‘anhu, reported that the Messenger of Allah sallallaahu ‘alaihi wa sallam said: “Never has a Prophet been sent before me by Allah to his people except that he had, among his people, disciples and companions who followed his way and obeyed his command. Then there came after them their successors who proclaimed what they did not practice, and practiced what they were not commanded to do. (He) who strove against these (people) with his hand was a believer; he who strove against them with his heart was a believer; and he who strove against them with his tongue was a believer; and beyond that there is no grain of faith.” [Muslim]The Companions comprehended this very well and also kept in mind the saying of the Prophet, sallallaahu ‘alaihi wa sallam,  which was reported by Anas : “He who shuns my Sunnah is not from me.” [Al-Bukhari] These sayings made them love the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam, and spread and propagate it amongst their successors.The Companions fulfilled their duty and played their expected role in spreading and propagating the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam; they taught it to others with sincerity and advised those who shunned it to adhere to it, warning them against their actions. Huthayfah, radhiallah ‘anhu, once saw a man rushing during his prayer and failing to be tranquil in his bowings and prostrations; so he said to him: “You did not pray! Had you died in that state then you would have died upon other than the way of Muhammad.” [Al-Bukhari] He was bringing his attention to the fact that being tranquil and submissive during prayers was how the Prophet, sallallaahu ‘alaihi wa sallam,  would perform them.‘Abdullaah ibn ‘Umar, radhiallah ‘anhu, would sit on his buttocks during the Tashahhud in his prayer, so his son began imitating him; when ‘Abdullaah saw this, he forbade him from doing so and informed him that this was not how the Prophet, sallallaahu ‘alaihi wa sallam, performed his prayers, so his son said to him: “I saw you praying this way.” His father informed him that his legs were injured from the time of the Battle of Khaybar, and that he could not therefore adhere to the Sunnah in this position of prayer. [Al-Bukhari]‘Abdullaah ibn ‘Umar did not consider this part of prayer a minor or trivial issue which he could overlook when seeing someone performing it a way other than that of the Prophet’s ; compare this to the way some people consider certain acts of the Sunnah to be minor, thereby undermining them.Taawoos  said: “We asked Ibn ‘Abbaas  about sitting in the position of Iq’aa’ between the two prostrations (which is to sit with one’s buttocks on his heels while bending his toes and directing them towards the Qiblah). He informed them that it was the Sunnah, but they remarked: ‘We do not see it befitting a man to sit in such a manner.’ But he repeated and emphasised to them the fact that the Prophet sallallaahu ‘alaihi wa sallam would sit this way.” [Muslim]This is one of the ways he, sallallaahu ‘alaihi wa sallam, would sit, while the other and most common practice of his was that he would sit on his left foot and have his right foot raised while having its toes pointing towards the direction of the Qiblah.These were some examples of how the Companions would propagate the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam, and they would also openly forbid those who contradicted the Sunnah, as in the story when Marwaan ibn ‘Abdul-Malik delivered the Khutbah of ‘Eid before the prayer, which is directly contrary to the Sunnah, so a man stood up whilst he was delivering the Khutbah and told him that he had opposed the way of the Prophet, sallallaahu ‘alaihi wa sallam, by doing what he did. Marwaan paid no attention to what the man said, and so Abu Sa’eed said: “This man (i.e., the one who spoke to Marwaan) has fulfilled his duty by informing him of the Sunnah and attempting to forbid him from continuing; I heard the Prophet sallallaahu ‘alaihi wa sallam say: “He who sees an evil must change it with his hands (i.e.  physically); if he is unable to, then he must change it with his tongue (i.e. verbally), and if he is unable to, then with his heart (i.e., hating it) - and this is the weakest level of faith.” [At-Tirmithi]Acts of worship were not the only thing which the Companions learned the ways of the Prophet, sallallaahu ‘alaihi wa sallam - he even taught them their manners. Anas radhiallah ‘anhu said: “Once the Prophet  came to our house and asked for something to drink, so we milked a sheep for him and I gave him the milk to drink while Abu Bakr,‘Umar and other senior companions  were sitting to his left, and a Bedouin was sitting to his right. When he finished drinking, ‘Umar said: ‘O Messenger of Allah! Abu Bakr is to your left’ in an attempt to bring that to his attention, but he turned to the Bedouin and handed him the container to drink from, saying: “It is the right of those to your right, It is the right of those to your right, It is the right of those to your right.” [Muslim]All the Companions  old and young, were keen to adhere to the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam; it was never reported from a single one of them that they said about any part of it: “This is only a Sunnah and is not mandatory… this is only recommended and not obligatory… this is a minor issue and not a major one, and we should not waste our time in it… this is a trivial matter” quite unlike what many people say nowadays about the Sunnah, thereby giving it a low ranking in their list of importance. Instead, the Companions would apply anything that came to them from the Prophet, sallallaahu ‘alaihi wa sallam, and would practise it fully and very precisely. Even in matters that were related to man’s natural disposition, such as growing the beard, using the Siwaak (a special twig that is used as a toothbrush) and so on.Is it not time for us to apply the Sunnah in our practices and actions, our families, the way we dress, our children, our homes, our prayers and all other affairs?Article source: http://www.islamweb.net/emainpage/

A view of a mosque near Furosya Roundabout in Doha. PICTURE: Noushad ThekkayilBy Fatima GailaniIn this article I would like to focus on women mentioned in the Qur’an. My intention is not to prove either the superiority or equality of men and women. I will simply try to highlight those women who are included in the Divine verses. The Qur’an is not a history book, rather a book to provide guidance. We can find stories in which women are mentioned either positively or negatively according to the role they played, and above all what is expected from a woman according to the Book.In the Muslim world millions of newborn girls are named after the noble ladies who are mentioned in the Qur’an. Mothers and wives of the Prophets are the ones who are best known to us. Some of these women are mentioned to illustrate certain qualities. In most cases they are examples of goodness; nevertheless the Prophets’ houses sometimes accommodated such women who were among the first to betray and disobey the Divine Message.Whenever the Qur’an states these women, it simply narrates the story without mentioning their names. The Book of Allah is not interested in actors, it is the action itself which counts. One could say that Maryam, mother of Jesus, is the only woman who was named in the Qur’an. The names of other women are given to us by commentators of the Qur’an. The stories below are as mentioned in the Qur’an.SARAH: A Dream FulfilledThe story of Ibrahim’s wife Sarah occurs several times in the Qur’an although she herself is mentioned only twice in Surah al-Dhariyat (51:24-32) and in Surah Hud (11:69-76).Angels in human form were going to Lut and his people; on the way they called on Ibrahim and his wife. He took them for human beings and offered them the customary hospitality. He was surprised when the guests did not eat, from which he found out they were Angels. Ibrahim was scared and wondered what was the reason for their visit. Sarah was amused at her husband’s worried face and laughed at him. The Angels turned to her and gave her the good news that she would have a son (Is’haq). She could not believe it and exclaimed:“Oh, woe to me! Shall I bear a child now that I am an old woman and this husband of mine is an old man? Verily that would be a strange thing indeed.” (11:72)The Angels told her that nothing was impossible for Allah. In the story Sarah is depicted to have the reaction of an ordinary woman who longed for a child. In spite of being the wife of a Prophet she reacted to the good news very naturally without pretence.ZULEKHA: Forbidden LoveThe story of Yusuf and the wife of the Egyptian noble man is indeed a story of forbidden love. It is about the life of an extraordinarily handsome man who was to become a Prophet. But Allah wanted him to pass the test of temptation. He got through it with such success that it became a lesson to Zulekha and her friends. The story is narrated in Surah Yusuf (12:21-34) in detail.After Yusuf was dropped in an empty well by his jealous brothers, he was found by some merchants who sold him to a wealthy Egyptian couple. His looks caused the wife, Zulekha, to be attracted to him. She tried to seduce him and he resisted her. He remembered Allah and the kindness of his master. When the noble man entered and saw Yusuf’s tunic torn from his back, he knew whom to blame.The story shows that the Egyptian society was very permissive, as when women of Zulekha’s society gossiped about the matter she invited them all. She put them into a situation where they themselves were unable to resist temptation.The story continues with Yusuf in prison for years. At the end Yusuf’s innocence and Zulekha’s love for him reformed her deeply. She confessed her guilt and Yusuf was released.Five women in a Prophet’s lifeIn Surah al-Qasas (28:7-13) three women are mentioned in Musa’s story: Musa’s mother, his sister and the wife of Pharaoh, and in Surah Taha (20:38-40) his mother and sister are mentioned. The wife of Pharaoh as an example to believers appears in Surah al-Tahrim (66:11).For obvious reasons, Musa’s mother was scared for her son’s life; that the Pharaoh who was ruling at that time hated the Israelites and tried to exterminate them. Allah put in her mind to place Musa in a wooden box and let it float on the Nile. It was the will of  Allah that the child was rescued by the people of the Pharaoh. Pharaoh’s wife liked the child and asked Pharaoh to spare his life. That is how Musa’s life started as a future Prophet, in the palace of his enemy. The Qur’an says:“Musa’s mother felt empty-hearted...” She sent her daughter to ‘keep track of him.’ It was also Allah’s design that Musa should not suckle at any woman’s breast. Miriam, Musa’s sister, who had followed her brother to the palace, came in and suggested:“Shall I lead you to a family who will look after him for you? They will take good care of him.” (28:12). Musa thus was reunited with his mother when others had no knowledge of their relationship.After growing up Musa does not feel safe in Egypt, so he goes to Midian. He meets two young girls looking after their flock. They were waiting for others to finish giving water to their animals. The girls looked so helpless that Musa offered them assistance and watered their flock. They returned home and after a while one of them came back walking shyly and said to Musa:“My father invites you in order to reward you with some sort of payment since you have done the watering (our flocks) for us.” (28:25).Musa went with the girl to her house and told their father his story. The old man said:“Do not fear, you have escaped from an evil people.” (28:25).One of the girls suggested to their father to hire Musa as he was a hardworking and honest man. Musa was thus hired on condition that he would work for eight years and in return one of the girls would be married to him. After the completion of the agreed period, Musa married Safura. (Safura’s name is not mentioned in the Qur’an. It appears in other sources.) Musa then returns with his wife to Egypt.This story shows that Safura and her sister were hardworking girls and a great help to their old father. Allah wanted Musa not only to stay with them but also to marry one of these remarkable girls. Musa was attracted by the modesty and good manners of the girls. Musa’s loyalty and dedication complemented the family.BILQIS: A Wise QueenBilqis, the Queen of Sheeba, is portrayed in the Qur’an (Surah al-Naml 27:20-44) as a wise and influential and above all a real leader. She ruled her people in a democratic way. She made every decision after consulting her counsellors.Prophet Soloman (Sulaiman) was told about her power, kingdom and magnificent throne. Yet she and her people were not believers in God and they worshipped the sun. Soloman sent a message to invite her to his kingdom and to the faith. The message was:“In the name of Allah, the Merciful, the Mercy-giving! Do not act haughtily towards me and come to me committed to (live in) peace.” (27:30-31).She called her advisers and officers and told them about the message. The officers suggested a military action and said:“We possess strength and can be extremely violent, while command rests with you; so consider whatever you will command.” (27:33).Bilqis’s reply was very wise. She said that if Soloman was just a king we would satisfy him with gifts. But if he was a Prophet, as he claims, then we would have to deal with him with great caution. Soloman categorically refused her gifts and Bilqis realised that she had to go to his kingdom.They met, and she entered the faith. The story of the Qur’an ends here, but the traditions tell us that she married Soloman. The image of the Queen of Sheeba in the Qur’an is one of a woman whose talented personality and diplomacy do not let her underestimate reality, and a leader who is cautious and will not put her people in a helpless situation.MARYAM: The Virgin MotherMaryam is the only woman who has been mentioned by name in the Qur’an. Her mother’s story before her birth (Surah al-Imran - 3:35-37) and indeed her own story (Surah al-Imran - 3:37-50; Surah Maryam - 19:16-33) are among the most moving ones in the Qur’an. Maryam was very special and chosen child from the very beginning. Her mother was the wife of a person called Imran. She made a vow that her first born child would be devoted to God and His service. When Maryam was born her mother was disappointed and said to Allah:“O my Sustainer! Behold, I have given birth to a female.” (3:36)Allah said to her:“Allah had been fully aware of what she should give birth to, and that the male is not as the female.” (3:36)So Maryam was brought up under Allah’s care and protection. She grew up into one of the most important personality devoted to Allah. It was she who was chosen to be the mother of the Spirit from God. When she reached maturity an angel came to her to give her the following news:“I am only your God’s messenger sent to bestow a pure son to you.”She said:“How can I have a son when no man has ever touched me, nor am I unchaste?” (19:20)He replied:“Thus your Lord has said: It is a simple matter for Me (Allah) to do. We will make him a sign for mankind and a mercy from Us (Allah). It is a matter which has been decreed.” (19:21)When she gave birth to her son she took him to her people. They rejected her till Jesus talked to them from the cradle:“I am a slave of Allah. He has given me the Book and made me a Prophet.” (19:30)Maryam is not only the one whose name is mentioned in the Qur’an but also the only woman to whom Allah sent Angels. She was declared as a woman above all the women in the world. She is a symbol of innocence, purity, devotion and total submission.Traitors in the HouseWomen who are mentioned in the Qur’an as examples of treachery and evil doings are only three: Nuh’s wife, Lut’s wife and the wife of Abu Lahab.Their stories are the opposite of the story of Pharaoh’s wife. Esia, Pharaoh’s wife, was a believer under an arrogant and unjust husband. His power did not influence her, nor could his tyranny cut her off from good actions. On the other hand, the wives of Nuh and Lut remained in darkness despite living with Allah’s Prophets. They could not see the light of faith and missed the right path. They betrayed their husbands and they shall be doomed:“For those who are bent on denying the truth God has propounded a parable in (the stories of) Nuh’s wife and Lut’s wife; they were wedded to two of our righteous servants and each one betrayed her husband, and neither of the two (husbands) will be of any avail to these two women when they are told (on the Day of Judgment): ‘Enter the fire with all those who enter it’.” (66:10)As far as Abu Lahab’s wife is concerned she would just match her devious husband. We know about her story in much more detail as she lived in the time of the Prophet Muhammad (sallallaahu ‘alaihi wa sallam). In the Qur’an she has been described hammalat al-hatab or the carrier of the thorny wood. Whatever her title was she is one of the most troublesome person mentioned in the Qur’an.Other women of the time of the Prophet are not mentioned directly but they have been referred to in few places. They are: ‘Aisha (Surah al-Nur 24:11-26); Zaynab (Surah al-Ahzab 33:37-39); Hafsa (Surah al-Tahraim 66:1-5) all three wives of the Prophet; and Khawla bint Tha’laba whose prayer was answered by Allah (Surah al-Mujadila 58:1-5).Detailed stories of these women can be found in books of Hadith and Tafseer. These stories represent certain values and characteristics, which should be emulated and some bad which should be avoided. These characters whether men or women are there as a lesson to be learnt and examples to be followed or avoided.“And out of all the accounts relating to the apostles We convey unto thee that wherewith We make firm thy heart. For through these accounts comes the truth unto thee as well as admonition and a reminder unto all believers.” (11:120).

The Shar’ee term of Halal slaughtering is Dhakat. Dhakat in Arabic comes from the root idea of making something become good in smell and taste, and making it complete. Dhakat thus means: “to slaughter an animal in such a way as to make to smell and taste good, because slaughtering releases the blood, enabling the meat to dry faster.” (Al Qurtubi V6/P52). As an Islamic technical term, it means releasing the blood of animals by means of a sharp object from  a specific place in a specific manner, doing it for the sake of Allah Alone, and mentioning His Name over the animal.Scholars have agreed that the best and most complete way to slaughter is to cut the windpipe (trachea), the gullet (esophagus) and the two jugular veins in the neck. Slaughtering must  be performed on the front of the neck without cutting the spinal cord. Scholars, however, have differed regarding what constitutes the minimum amount of cutting, and the exact point on the neck where it should take place.Those who understood the Prophet’s Ahadith to mean “kill” the animal think that cutting the throat and the windpipe is good enough to achieve the killing; and those who understood them to mean “release the blood” insisted that in addition to that, the jugular veins, or at least one of them, must also be cut. The important point is that some scholars recommended that slaughtering performed from the back of the neck be avoided, because that results in cutting the spinal cord, and thereby killing the animal, before the actual slaughtering.The actual slaughtering toolThe basic tool to be used in slaughtering is, of course, a knife. Any sharp edge, however, can be used except teeth, nails, or bone. Examples of materials givinig a sharp edge are: steel, iron, copper, gold, glass, stone, and wood, if it is sharp enough. Kaab ibn Malik, radhiallahu ‘anhu, reported that: “They had sheep that were shepherded by a young woman who noticed at one point that a lamb was dying. When she told me, I broke a stone and slaughtered it, but I told them not to eat of it until I asked the Prophet, who told them to eat it.” (The full version is narrated by al-Bukhari).And in the Hadith reported by Rafa ibn Khadeej, radhiallahu ‘anhu, the Prophet, sallallaahu ‘alaihi wa sallam, told the Companions to use “anything that releases the blood, and mention the Name of Allah over it, but do not use a tooth or a nail, for a tooth is bone, and nails are the knives of the Ethiopians.” (Reported by al-Bukhari, Muslim and others). It is said that Ethiopians at that time used to kill their animals in that fashion to show their courage and strength.In a lengthy discussion of all possible objects for slaughter, Ibn Rushd said: “It does not make sense to differentiate between teeth and bones for he (the Prophet) explained that a tooth is not a good tool by the fact that it is made of bone. And it is well agreed upon in our Madh-hab that anything other than iron is disliked (that is, when iron objects are available) because the Prophet sallallaahu ‘alaihi wa sallam has said: ‘If you slaughter, then slaughter in the best way. One should sharpen his edge and comfort gently his animal.’” (Bidaiatul Mujtahid VII/p433)Who should slaughterScholars agree that the person conducting the slaughtering can be a Muslim or one of the People of the Book. If the person has not reached puberty yet, or is drunk or insane, scholars have differing opinions. The Shaafi’ee School says that their Dhabeehah is Halal, while the Hanbali School says it is not. The Hanafi School says that the insane person’s, and the boy’s, Dhabeehah is Halal if they are aware of what they are doing. The Malikites say the boy’s Dhabeehah is Halal, but not the drunks or the insane person’s because (under the circumstances) they cannot reason. The main issue behind these differences is that of Niyyah (intention). Those who consider it to be a requirement, do not accept their Dhabeehah as Halal, and vice versa. All scholars agree that the Dhabeehah of the Murtadd (one who has chosen to give up Islam) is not considered Halal.Invocation of Allah’s name over the animalScholars agree regarding the legitimacy (Mashru’yah) of invoking the Name of Allah over the Dhabeehah, but they differ on whether it is obligatory (Waajib) or recommended (Mustahabb). In other words, is it considered a requirement, in order for the Dhabeehah to be Halal, or not? Three major opinions of scholars have been mentioned by Ibn Katheer in his Tafseer (V2/P169) in explaining Ayah 121 of Surah al-An’aam. The Ayah says: “Eat not of (meats) on which Allah’s name has not been pronounced: That would be impiety. But the evil ones ever inspire their friends to contend with you. If you were to obey them, you would indeed be Pagans.” The following is a brief summary of these opinions:First: That the invocation is a condition for lawfulness. This opinion is held by the majority of scholars, including Abu Hanifah, Malik, Ahmad, Thawree, Ibn Abbas and many others. They say that in the above ayah:1. The order not to eat implies an absolute prohibition because nothing in the Ayah or elsewhere negates it or says otherwise.2. The absence of the invocation is considered to be Fisq (impiety) or disobedience. That classification is given only to actions that are considered to be Haram.3. The prohibition is a general one and should not be construed to only mean dead animals killed by Mushriks, as some scholars have claimed. The reasoning behind this is that nothing in the Ayah indicates such a restriction or specification, and the fact that prohibition of dead animals and animals killed by Mushriks has been clearly and specifically mentioned elsewhere in the Qur’an more than once.These scholars also used the following Hadith to support their opinion: Aadee ibn Hatem, radhiallaahu ‘anhu, said: “I said: ‘O Prophet of Allah, I send my [hunting] dog and mention the Name of Allah.’ The Prophet, sallallaahu ‘alaihi wa sallam, told me: ‘If you send your dog mentioning the Name of Allah and he killed, you eat; but if he eats from it, do not eat. He has caught it for himself.’ I said: ‘I send my dog, and then I find another dog with him, and I do not know which one caught for me.’ The Prophet said: ‘Do not eat, because you only invoked the Name on your dog, and not on the other’.” (Reported by al-Bukhari and Muslim, among other similar Ahadith).If the invocation is dropped deliberately, the Dhabeehah is considered to be “dead,” and it is Haram to eat. But if one forgot to mention it, then his slaughter is lawful and the Dhabeehah is Halal.Second: That invocation is not a requirement, and that if one has not made it (on purpose or just forgot to do so), the slaughter would be lawful, and the Dhabeehah Halal. This is basically the Shafi’ee School’s opinion, but is also one of the opinions reported on behalf of Malik and Ahmad.Third: That it is a condition for the lawfulness of the Dhabeehah, and that if the Muslim does not invoke the Name of Allah, his Dhabaeehah is not Halal. This opinion does not differentiate between those who forget to make  the invocation from those who deliberately omit it: the Dhabeehah in either case is not Halal. This opinion was adopted by Abdullah ibn Umar, Dawood Ad-dhahiri and Ibn Sereen.Forgetfulness, however, is a valid excuse for not applying or associating consequences of actions to the doer. Rulings and conditions cannot be applied to the person who did or did not do something because of forgeting. The same concept also applies to cases in which the person is under duress or has done something wrong by mistake.In conclusion, the correct ruling regarding the requirement of invoking the Name of Allah over slaughtered animals is that the invocation is obligatory (Waajib) for the slaughter to be Halal, and that if one deliberately omits it, his Dhabeehah is Haram to eat. All this relates to cases in which the person performing the slaughtering is a Muslim.(This article is taken from Al Jumuah Magazine, Vol 9 Issue 2, Safar 1418H)

Allah Says (what means): “[This is] a blessed Book which We have revealed to you, [O Muhammad ], that they might reflect upon its verses and that those of understanding would be reminded.” [Qur’an: 38: 29]Reflecting upon the Qur’an is one of the reasons behind its revelation; it is the way to comprehend its rulings and find out its objectives and meanings. The Qur’an will not be properly understood, nor will its objectives be truly realised except by pausing at each verse and giving it its due right of pondering to discover the meanings and wisdom within it.All perfect praise is due to Allah, that we still see many Muslims reciting the Qur’an day and night, which is good, yet many of them recite it without the due reflection or understanding. Thus people miss the main reason for which the Qur’an was revealed, to apply its rules, adhere to its commands and refrain from its prohibitions.In an attempt to practically apply the Words of Allah (which mean): “And remind, for indeed, the reminder benefits the believers.” [Qur’an: 51: 55] we designate this article to address some important ways by which a person may ponder the Noble Qur’an and thus properly understand it.One such way is to be acquainted with the Arabic language and its methods of expression. The Qur’an was revealed in Arabic, and can only be understood according to the rules of this language, and all scholars attach great importance to learning the Arabic language and encourage their students to learn it. The one who does not know the rules of the language could easily misunderstand the following saying of Allah (which means): “And ask the city in which we were and the caravan in which we came” [Qur’an: 12: 82] and he will not be able to distinguish between the sayings of Allah (which mean): “It is You we worship and You we ask for help” [Qur’an: 1: 5] and the saying: “We worship You,” and so on.It must be pointed out here is that not every one who recites the Qur’an is asked to be a grammarian; rather, all he needs to obtain is enough knowledge and command on the language with which he can understand the Book of Allah and reflect upon it.An important practice which can help a person reflect upon the Qur’an is to study the biography of the Prophet, sallallaahu ‘alaihi wa sallam. We must know that he  was the authentic interpreter of the Qur’an and that his manners were all derived from the Qur’an. We must also know that he  was a practical Qur’an walking on earth, in the sense that he clarified to verses that were revealed in general terms and verses that may have sounded confusing. Knowing all this makes a Muslim realise that in order to properly be able to reflect upon the Qur’an, he must return to the biography of the Prophet, sallallaahu ‘alaihi wa sallam, and the authentic Sunnah. Knowing the historical context in which specific verses of the Qur’an were revealed increases the reader’s understanding, because many verses were revealed pertaining to a certain incident. Without knowing the reason for its revelation and what it came down to address, one could read a verse but not really understand what it intends. For example the following saying of Allah (which means): “So do not weaken and do not grieve, and you will be superior if you are [true] believers. If a wound should touch you- there has already touched the [opposing] people a wound similar to it” [Qur’an: 3: 139-140].This saying was addressed to the companions, may Allah pleased with them, during the battle of Uhud in which they suffered casualties fighting the disbelieving enemies. They are being rallied to fight harder by Allah’s reminder that they had already inflicted similar suffering upon these enemies during their previous battle of Badr.  One other helpful factor in reflecting on and understanding the Book of Allah, is referring to the trustworthy books of interpretation of the Qur’an, and reading what the scholars have said. Such books contain many of the interpretations of the Salaf whether the statements of the companions  or those who came after them . Some of these books of Tafseer (i.e. interpretation) are by At-Tabari, Al-Qurtubi, Ibn Katheer and others . Reading these sources helps the person reading the Qur’an reflect upon the verses and better understand them.Reciting the Qur’an attentively while thinking of what one is reading is a matter that was stressed in the Qur’an, and it helps one reflect. Allah Says (what means): “Say, ‘I only advise you of one [thing] - that you stand for Allah, [seeking truth] in pairs and individually, and then give thought’” [Qur’an: 34: 46]. This better helps the reader understand the Qur’an.Another important rule regarding reflecting upon the Qur’an is applying it to reality. This means (in short) that the Qur’an was not revealed just for a certain period or a specific place; but is applicable during all times and places. One can best understand The Qur’an and feel it alive, when it is applied to reality and to the issues of the Muslim nation. For example, every era has its own disbelievers and hypocrites and every era has its own ‘Pharaohs’ and oppressors.A serious mistake in this regard is applying verses to those for whom it was not intended, like applying the verses about hypocrites to the believers, or the verses about righteous people to the disbelievers, as this leads to clear and serious misguidance.To conclude, we would like to remind the reader with the following prophetic narration, of Abu Hurairah, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Any group of people that assemble in one of the Houses of Allah to recite and study the Qur’an, tranquillity will descend upon them, mercy will engulf them, angels will surround them and Allah will make mention of them to those (the angels) in His proximity.” [Muslim]. Note how the narration connected reciting and studying, and made this a precondition for the four magnificent virtues to be achieved.Perhaps the reason for the current situation of Muslims is that we read the Book of Allah but do not reflect upon it, and thus our application coincides with our degree of reflection which led us to our current situation.Article source: http://www.islamweb.net/emainpage/Book of Allah is the way to salvationThe Book of Allah is the rain that brings forth true life on Earth.Allah revealed the Book (Noble Qur’an) in order for us to read it, and mull over it with care and vigilance; to enrich our souls from its remembrance; to carry it and construe it in the best of manners; to affirm it and strive to establish its commands and prohibitions; pick the fruits of its precious knowledge that is our way to Allah and to glean the wisdom from its gardens and flowers.For it is His Book, and nothing else, that can guide His seekers to Him. It is the path that leads the traveller to Allah. It is His brilliant Light that illuminates the darkness of uncertainty and disbelief. It is His mercy of guidance and source of happiness for all creation. It is the bridge that connects His devotee to Him when all else fails. It is the great door to Him that remains open, when all else is closed. It is the straight path that is not tainted by the opinions of mortals. It is the remembrance full of wisdom that is not swayed by desires. It is the noble revelation containing wisdom that sages can never fathom. Its wonders never end, nor are its clouds barren, its signs are never exhausted, its agreements never contradict.The more a soul delves into its depths, the more it increases in insight and guidance. It is the cure for mankind from diseases of the heart. It is life to the hearts and pleasure and brilliance to the souls. It is the harbinger that calls night and day: “O seekers of good, hurry to me”It is the caller of faith at the head of the straight path, calling (what means): “O our people, respond to the caller of Allah and have faith in Him so He may forgive your sins for you and may save you from a painful chastisement.” [Referring to verse 31 of chapter 46]The Qur’an is Allah’s greatest blessing on us. It is the fulfillment of His promise to Aadam and his descendants, as Allah Almighty Says (what means): ‘’…There shall come to you guidance from Me, and whatsoever follows My Guidance no fear shall be on them, nor shall they sorrow’’ [Qur’an 2:38] It is the only weapon for struggling against the forces of evil and temptation in this world. It is the only means to overpower our fear and anxiety. It is the only Light as we grope in the darkness, with which to find our way to success and salvation. It is the only healing for our inner sickness, as well as the social ills that may surround us. It is the constant reminder of our true nature and destiny, of our station and our duties. But alas! Desires have put out the lamps of the hearts, and opinions of the mortal humans have shut those doors of Divine guidance and lost the keys. The hearts are laden with the rust of their own earning, so much so that they do not find the realities of the Qur’an opening to them. The burdens of ignorance have so settled upon it that its knowledge does not blossom into righteous actions.Woe unto you, how have you made the nourishment of your heart those vain opinions that contradict the Qur’an and Sunnah (Prophet’s Tradition) that neither replenish it nor quench its thirst? So now your heart does not accept nourishment of the Word of the Lord of the worlds, and the speech of His eminent Messenger!For how will you ever find your way through the darkness of conjectures and opinions of mortals to the clear distinction of right and wrong when    you have closed your eyes to the light of the Book of Allah and the way of the Messenger?Woe unto you, how have you adulterated the right opinions with the sick ones, and the accepted ones with the rejected ones, and have managed to incapacitate your souls from receiving the guidance and knowledge from the Book that is immune to falsehood from all directions.Nay, but it is, by Allah, a trial that has blinded the hearts from the sources of righteousness and has embezzled the minds from their goals.The Book of Allah is the coolness of eyes for which the competitors compete, the finality to which the contenders contend.How can you still be in the dark under a rising sun?     How can you lose your way under a bright constellation?Glory be to Allah, The Exalted!Article source: http://www.islamweb.net/emainpage/The advantages of memorising the Qur’anMemorising the Qur’an is an act of worship through which one seeks the Face of Allah and reward in the Hereafter. Without this intention, he will never have any reward, rather he will be punished for doing this act of worship for someone or something other than Allah. The haafith (the person who has memorised the Qur’an) should not have any intention of gaining worldly benefits by memorising the Qur’an, because his memorisation thereof is not a product to be traded with in this world, rather it is an act of worship which is done for the sake of his Lord.Allah has given special privileges to the one who memorises the Qur’an in a number of ways in this world and in the Hereafter, for example: 1 - He takes precedence over others in leading the prayer. It was narrated that Abu Mas’ood al-Ansaari said: “The Messenger of Allah (sallallaahu ‘alaihi wa sallam - peace and blessings of Allah be upon him) said: ‘The people should be led in prayer by the one among them who has the most knowledge of the Book of Allah; if they are equal in knowledge of the Qur’an, then by the one who has most knowledge of the Sunnah; if they are equal in knowledge of the Sunnah, then by the one who migrated (made hijrah) first; if they are equal in terms of hijrah, then by the one who became Muslim first. No man should lead another in prayer in his domain of authority, or sit in his place in his house, except with his permission.” (Narrated by Muslim)It was narrated that ‘Abd-Allah ibn ‘Umar said: “When the first muhaajiroon (emigrants) came to Quba’, before the Messenger of Allah (peace and blessings of Allah be upon him) came (to Madinah), Saalim the freed slave of Abu Hudhayfah used to lead them in prayer, and he was the one who knew the most Qur’an.” (Narrated by al-Bukhari) 2 - He is placed in front of others in a common grave, closer to the qiblah, if it is essential to bury him with others. It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with them both) said: “The Prophet would wrap two of the men slain at Uhud in a single cloth, then he would ask, ‘Which of them knew more Qur’an?’ If one of them was pointed out to him, he would put that one in the lahd (niche in the side of the grave) first. And he said, ‘I will be a witness over these people on the Day of Resurrection.’ He commanded that they should be buried with their blood, without being washed, and that no funeral prayer should be offered for them.” (Narrated by al-Bukhari) 3 - He takes precedence in leadership if he able to bear that. It was narrated from ‘Aamir ibn Waathilah that Naafi’ ibn ‘Abd al-Haarith met ‘Umar in ‘Usfaan, and ‘Umar had appointed him as governor of Makkah. ‘Umar said, “Who have you appointed in charge of the people of the valley?” He said, “Ibn Abza.” ‘Umar asked, “Who is Ibn Abza?” He said, “One of our freed slaves.” Umar said, “Have you appointed over them a freed slave?!” He said, “He is well-versed in the Book of Allah and he has knowledge of the laws of inheritance.” ‘Umar said: “Your Prophet (peace and blessings of Allah be upon him) said: ‘Indeed, by this Book, Allah would exalt some people and degrade others.’” (Narrated by Muslim) With regard to the Hereafter: 4 - The status of the one who memorises the Qur’an will be commensurate with the last aayah he memorised. It was narrated from ‘Abd-Allah ibn ‘Amr that the Prophet (peace and blessings of Allah be upon him) said: “It will be said to the companion of the Qur’an (i.e., the one who memorised and studied it): ‘Read, advance in status and recite as you used to do in the world, for your status will be commensurate with the last aayah that you recite.’” (Narrated by al-Tirmidhi; he said this is a saheeh hasan hadith. Al-Albaani said in Saheeh al-Tirmidhi, it is hasan saheeh. Also narrated by Abu Dawood). What is meant by reciting here is memorising. 5 - He will be with the angels, accompanying them. It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allah be upon him) said: “The one who recites the Qur’an and learns it by heart, will be with the noble righteous scribes (in Heaven) and the one who exerts himself to learn the Qur’an by heart and recites it with great difficulty, will have a double reward.” (Narrated by al-Bukhari; Muslim)6 - He will be given a crown of honour and a garment of honour to wear. It was narrated from Abu Hurairah that the Prophet (peace and blessings of Allah be upon him) said: “The Qur’an will come on the Day of Resurrection and will say, ‘O Lord, adorn him.’ So he will be given a crown of honour to wear. Then it will say, ‘O Lord, give him more.’ So he will be given a garment of honour.’ Then it will say, ‘O Lord, be pleased with him.’ So Allah will be pleased with him. Then it will be said to him, ‘Recite and advance in status, and for each verse you will gain one more hasanah (reward for good deed).” (Narrated by al-Tirmidhi. He said, this is a saheeh hasan hadith. Al-Albaani said in Saheeh al-Tirmidhi, this is hasan). 7 - The Qur’an will intercede for him with his Lord. It was narrated that Abu Umaamah al-Baahili said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, ‘Recite the Qur’an, for it will come on the Day of Resurrection to intercede for its companions. Recite the two bright ones, al-Baqarah and Soorat Aal ‘Imraan, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqarah for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.” (Narrated by Muslim, and by al-Bukhari in a mu’allaq report). Secondly: With regard to his relatives and descendents, there is evidence concerning his parents that they will be clothed with garments which far surpass everything to be found in this world, and that will only be because they took care of and taught their child. Even if they themselves were ignorant, Allah will honour them because of their child. But the one who prevented his child from learning the Qur’an, he will be one of those who are deprived.It was narrated that Abu Hurairah said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The Qur’an will come on the Day of Resurrection like a pale man saying to its companion, “Do you recognise me? I am the one who made you stay up at night and made you thirsty during the day...” Then he will be given dominion in his right hand and eternity in his left, and a crown of dignity will be placed upon his head, and his parents will be clothed with garments which far surpass everything to be found in this world. They will say, “O Lord, how did we earn this.” It will be said to them, “Because you taught your child the Qur’an.”’” (Narrated by al-Tabaraani in al-Awsat).It was narrated that Buraidah said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever reads the Qur’an, learns it and acts in accordance with it, on the Day of Resurrection his parents will be given a crown to wear whose light will be like the light of the sun, and his parents will be given garments which far surpass everything to be found in this world. They will say, “Why have we been given this to wear?” It will be said, “Because your child learned the Qur’an.”’” (Narrated by al-Haakim) These two hadith support one another. See al-Silsilah al-Saheehah, 2829. And Allah knows best.

A view of Imam Muhammad bin Abdulwahab Mosque in Doha. PICTURE: Noushad ThekkayilBy Shaykh Abdul-Aziz Abdullah Ibn Baz (rahimahullah)The men of learning (scholars) are the successors of the prophets. Knowledge is what is indicated by the book of Almighty Allah and the Sunnah of His Messenger, sallallaahu ‘alaihi wa sallam. And in this concern ‘Aa’isha (may Allah be merciful to her) said, when she was asked about the character (khuluqahu) of the Prophet Muhammad sallallaahu ‘alaihi wa sallam, that “His character was the Qur’an”. (Akhlaaq sing. khuluq: has several meanings: ethics, morals, inborn quality, manners, natural disposition and shall be used here synonymously.)This word from ‘Aa’isha tells us that the natural disposition of the Prophet (sallallaahu ‘alaihi wa sallam) was following the teachings of the Qur’an manifested in his following the orders and refraining from the interdictions. It is now worthy of the scholars, preachers, teachers and students to take good care of the Book of Allah, and to search into it and to assimilate the good ethical teachings which Allah loves from it. Almighty Allah says:“Verily this Qur’an doth guide to that which is most right (or stable)” [Bani Israeel, Aayah 9]In another verse the Qur’an says:“Nun. By the Pen, And by the (record) Which (men) write. Thou art not, By the grace of thy Lord, Mad or possessed. Nay verily for thee is a reward unfailing. And thou (standest) on an exalted standard of character.” [Al-Qalam, Ayaat 1-4]The one who would like to attain this great standard of character should approach the book of Allah and pay attention to it when reciting and studying it; while referring all the questions and doubts to the learned people for reliable answers and guidance to the correct books and references on the explanations of the Qur’an.Attention should also be given to the Sunnah of the Prophet Muhammad sallallaahu ‘alaihi wa sallam because it also explains the Qur’an and leads to the understanding of it. Almighty Allah said to His Messenger,. sallallaahu ‘alaihi wa sallam:“Say thou: ‘This is my Way; I do invite unto God on evidence clear as seeing with one’s eyes, I and whoever follows me. Glory to Allah! And never will I join gods with Allah.’” [Yusuf, Aayah 108]The abiding by the Book of Allah is part of the character of the Prophet (sallallaahu ‘alaihi wa sallam) and part of the character of all the scholars and the men of learning who are endowed with knowledge and insight, knowledge and faith, knowledge and piety. However people with knowledge but with no faith or any piety have no share of the high standard of character.From this we know that who ever calls for something with ignorance is not on the path of the Prophet Muhammad’s (sallallaahu ‘alaihi wa sallam) standard of character and conduct and not on the path of the people of learning. Rather, he is a criminal with great sin because Almighty Allah considers that whoever says something that Allah did not say is beyond blasphemy and above polytheism. Chaos and disorder would result from this. Allah says:“Say: The things that my Lord hath indeed forbidden are: Shameful deeds whether open or secret, sins and trespasses against truth or reason, assigning of partners to Allah for which he hath given no authority, and saying things about God of which he has no knowledge”. [Al-’Araaf, Aayah 33]Hence, whoever says things about Allah without knowledge and permits what is forbidden and forbids what is permissible, deters from the right thing and calls for the false.So it is the duty of the scholars and men of learning and their students to be cautious about saying things about Allah without knowledge and pay attention to stating the legitimate proofs according to the Shariah so that they can be knowledgeable about what they presume, call for or deter from and not venture to say false things about Allah without any knowledge. Those who are knowledgeable about Allah are the ones who fear Allah the most and never trespass His limits. Allah says:“Those truly fear Allah, Among His servants, Who have knowledge”. [Faatir, Aayah 28]The knowledgeable people who fear Allah are those people who know His religion, and know the Sunnah of His Prophet Muhammad sallallaahu ‘alaihi wa sallam. Those people are headed by the Prophets and Messengers of Allah because they are the best example.It befits the men of learning, although they are found in a latter time like the time we are living in, to follow the foot steps of the pious people in their fear of Allah and make it their task to revere His orders and His prohibitionsThe fear of Allah implies stopping at the limits stated by Him and following the path of His Messenger Muhammad (sallallaahu ‘alaihi wa sallam). Any overdoing it would be unnecessary and impermissible. The knowledgeable person is the one who does not trespass the limits of prohibition and permission, and in the doing (following) and in abstention. And besides all that be very cautious not to say any thing about Allah without knowledge, or do contrary to what he learned.Almighty Allah mentioned some good characteristics of some of His pious worshippers as a reminder to us. Allah says: “There is, in their stories instruction for men endued with understanding.” [Yusuf, Aayah 111) In other verses Allah says: “Not all of them are alike: Of the people of the Book are a portion that stand (For the right), they recite the verses of Allah all night long, and they prostrate themselves in adoration. They believe in Allah and the Last Day. And they enjoin what is right, and forbid what is wrong, and they hasten in emulation in (all) good works: They are in the ranks of the righteous.” [Aali ‘Imraan, Aayaat 113-114] These good characteristics, which were adopted by the best of the People of the Book and by those guided by Allah from among their scholars, include deep faith in and total submission to Him. And that they would not sell the sign of Allah for a cheap price and would not show ingratitude and deny the truth and conceal it as did their men of learning who went astray, when they concealed the story of Muhammad (sallallaahu ‘alaihi wa sallam) and they concealed a lot of truths for the sake of worldly and immediate gain. But the people of knowledge and faith, from the ancient and the latter times, would state the truth and declare it as Allah said:“Is then one who doth know that that which hath been revealed unto thee from thy Lord is the truth, like one who is blind? It is those who are endued with understanding that receive admonition.” [Ar-Ra’ad, Aayah 19] And in another verse:“Say: Are those equal, those who know and those who do not know? It is those who are endued with understanding That receive admonition.” [Az-Zumar, Aayah 19]By this Allah explained that it is the people with understanding who really think and work their insight and those are the people with healthy minds. Allah described them as:“Those who fulfil the covenant of Allah and fail not in their plighted word. Those who join together those things which God hath commanded to be joined hold their Lord in awe, and fear the terrible reckoning.” [Ar-Ra’ad, Aayaat 20-21]They join together the things which Allah has commanded to be joined and by straightness in following Allah’s orders and showing loyalty to Him and the following of the Sunnah of Prophet Muhammad (sallallaahu ‘alaihi wa sallam). Hence, their faith is followed by work and practice shown in kindness to one’s parents and communication with relatives. And the fear of Allah is such as to help them in the obedience of Allah and to deter them from committing disobedience.Then Allah mentioned the two characteristics that are the sixth and the seventh and said:“Those who patiently persevere, seeking the countenance of their Lord, And they establish regular prayers.” [Ar-Ra’ad, Aayah 22]They persevere on the obedience of Allah and they persevere in their abstention from the interdictions made by Allah. Allah also mentioned the eighth and the ninth characteristics and said:“Spend out of (the gifts) We have bestowed for their sustenance, secretly and openly, and turn off evil with good”. [Ar-Ra’ad, Aayah 22]The meaning here is that they spend to get the forgiveness and redemption of Allah. They spend openly as they do in Zakat in secret either seen or not seen by people; seeking the grace of Allah. “And turn off evil with good”This indicates total patience, their resilience, their endurance and their subduing of their wrath:“For such there is the final attainment of the (Eternal) Home”. [Ar-Ra’ad, Aayah 22]Allah explained that this “Eternal Home” as: “Gardens of perpetual bliss: They shall enter there as well as the righteous among their fathers, their spouses, and their offspring”. [Ar-Ra’ad, Aayah 23]To reward them for their good past deeds, Allah includes them together with their fathers, their offspring and their spouses in His giving. Henceforth, to be straight in carrying out of the orders of Allah and fulfilling the duties; to call for the good and deter from bad; and to stand firm with the right and be resilient on it; and to turn off evil by doing good – all these are ways for the servant of Allah to be useful and good and also for his fathers, his spouses and their offspring and their reunion will be in the home of hospitality and generosity in which the angels are visiting and welcoming them.One of the great gifts of Allah to his servant is making him to be the reason for the guidance of his father, his mother, his spouse and his offspring, and so forth. Also it is one of the great gifts of Allah is making a woman to be the reason for the guidance of her husband, her father, her mother and her children.It is learned from this holy verse that the admission into Heaven of fathers, husbands and their offspring together with their relatives is not because of this kinship and relationship but because of their correctness and their endeavor in the obedience of Allah. This verse is also similar to the verse which says:“It is not your wealth Nor your sons that will Bring you nearer to us In degree; but only those who believe and work righteousness - these are the ones for whom there is a multiplied reward for their deeds while secure they (reside) in the dwellings on high.” [As-Saba, Aayah 37]Likewise the people of knowledge, faith and righteousness should follow this way of high conduct and high standard of personality so that they find the happy ending and reward. But it is very essential that the learner of knowledge should know that resilience is very important and that good deeds and abundant good does not happen simply by wishful thinking and hopeless expectations, but there should be work and patience.Means of acquiring refined  moralsUndeniably, changing one’s morals for the better is the toughest change for the human being, but it is not impossible. There are many ways and methods to help one acquire refined morals, which include the following: Pure creed: Having a pure creed is a serious matter, as one’s conduct and behavior are, very often, the fruits of one’s creed and ideology. A person’s conduct is the practical translation of what he believes in. Accordingly, any sense of deviation in behaviour is the result of a defective creed. The Prophet sallallaahu ‘alaihi wa sallam said: “The believers who are the most perfect in respect of their faith are those who have the best morals.” Supplication:Indeed, supplications are a great means to attain refined morals; once Allah The Exalted Accepted a person’s supplications, he will be showered with bounties and graces.Hence, he who aspires to be well-mannered, giving up his bad morals, should resort to supplication. In fact, the Prophet sallallaahu ‘alaihi wa sallam used to implore Allah The Exalted to Grant him good morals. He used to supplicate: “Allaahumma Ihdini li Ahsan Al-Akhlaaq, la yahdi li ahsaniha illa anta, wa Isrif ‘anni sayi’aha, la yasrifu ‘Anni sayi’aha illa anta (O Allah, Guide me to the best morals, as none can guide to the best morals except You, and Save me from bad morals, as none can save me from bad morals except You).”Striving:Acquiring refined morals is a form of guidance that one acquires through exerting great effort. Allah The Exalted Says (what means): {And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah Is with the doers of good.} [Qur’an 29: 96]Self-reckoning:This can be done through self-criticism; whenever one commits a reprehensible deed, he can adopt the carrot-and-stick principle.Reflecting on the implications and fruits of refined morals and pondering over its good consequences is one of the greatest reasons that drive one to strive to acquire that quality. Moreover, bear in mind that the harder the deed is, the greater its reward becomes.Reflect on consequences of bad morals: This reflection brings to mind the evil consequences of bad morals: they give rise to pain, grief, worry, misery, regret and hatred in the hearts of people.Patience:Indeed, patience is one of the major moral bases of the Muslim character and is one of the fundamental refined morals. Patience helps people to endure and accept calamities, restrain their anger, adopt forbearance, kindness, sympathy, and shun recklessness and haste. Justice:Justice urges one to maintain a balance in terms of morals, i.e. to be moderate in one’s morals and not to be excessive or lax; not to be cowardly or reckless, or lenient, in a negative sense, and angry.Article source: http://www.islamweb.net/emainpag

A night view of Imam Muhammad bin Abdulwahab Mosque. PICTURE: Noushad ThekkayilPraise be to Allah Who has guided His believing servants to do acts of obedience and has made the ways of good and righteous deeds easy for them. I bear witness that there is no god but Allah Who has no partners, and that our leader and Prophet Muhammad is Allah’s Messenger, the best of those who observed fasting and the optional night prayer, and the best of legislators who enacted laws and explained judgments. O Allah grant Your mercy, blessings and peace on the leader of the righteous and the leader mankind and jinn, and on his family, Companions and those who follow their way until the Last Day. Praise be to Allah Who has guided us to Islam. We can never be guided except with the help of Allah. Praise be to Allah Who has favoured the month of Ramadan over all other months and made it a great opportunity to attain rewards by committing good deeds. During Ramadan, the believers compete in doing acts of obedience and spending in the cause of Allah. During this month, righteous deeds are doubled, mistakes are remitted, ranks of men are raised and supplications are answered by Allah. It is the month of benevolence and blessings. It is the month of mutual consolidation. During this month the provisions of Muslims increase, their faith becomes deeper and they compete in performing Taraweeh prayer, late optional night prayer, recitation of the Qur’an and giving charity to the needy among relatives, neighbors and poor people in general. This is in accordance to Allah’s saying which means: “And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous.” [Qur’an 3: 133]Allah also Says (what means): “…And do good; indeed, Allah loves the doers of good.” [Qur’an 2: 195]The verses that encourage doing good in the cause of Allah are many. Therefore, we should continue the good deeds that we have initiated in Ramadan and extend them after its termination. You should know that the sign of the acceptance of a good deed by Allah is that you follow it with another good deed, and the sign of rejecting good deeds by Allah is that you follow it by committing sins. This should be well understood by those people who feel happy and relieved after the termination of Ramadan as they think that with the end of Ramadan they will be free to commit whatever sins they wish, and rebel against the commands of their Lord.Allah is the Greatest -- with every fasting and breaking of Fast, with each instance of growing of trees and the blooming of fruits, whenever a crescent appears and then grows and becomes a full moon, whenever rain falls and pours forth -- Allah is the Greatest! Allah is the Greatest! Praise be to Allah. Servants of Allah! Turn in repentance to your Lord and supplicate Him sincerely by offering your duty to Him. Be sincere in worship, supplication, in your fear of Allah and in your wish to attain His mercy. Rely on Allah in all your affairs. Seek His aid and protection, as He is the best supporter and disposer of affairs. He is the Saviour and the Answerer of whoever asks Him with sincerity. Allah Says what means: “And when My servants ask you [O Muhammad] concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” [Qur’an 2: 186] Let us then listen to Allah’s call and believe in His Messenger. Let this assemblage be a reminder of His assemblage of the Resurrection when all the creations be gathered naked and barefooted, as they were originally created. We will be gathered at one place. The believers will be received by the Angels with good tidings and congratulations for the salvation from torture. The Angels will say to the survivors on that day: “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised!” [Qur’an 41: 30] Allah describes the state of the believers on that day saying: “[Some] faces, that Day, will be bright – Laughing, rejoicing at good news..” [Qur’an 80: 38-39] As for the unbelievers on that day Allah describes them as such: “And [other] faces, that Day, will have upon them dust. Blackness will cover them. Those are the disbelievers, the wicked ones.” [Qur’an 80: 40-42]Glorified be Allah, Who is worthy of all glorifications? Allah Says what means: “So exalted is Allah when you reach the evening and when you reach the morning. And to Him is [due all] praise throughout the heavens and the earth. And [exalted is He] at night and when you are at noon.” [Qur’an 30: 17-18]O Allah! As you have sent to us Your Prophet Muhammad (sallallaahu ‘alaihi wa sallam), make our houses well maintained and full of life (due to worship practiced therein) and do not condemn us on account of our bad deeds and be merciful to us as You are the most Merciful of those who show mercy. O Allah! As You are The Most Gracious of those who show graciousness, and the Greatest of all those who claim greatness, make for us a way out of each distress and grief. O Allah! Grant blessings on Prophet Muhammad, son of Abdullah, the Prophet of mercy and the Messenger of guidance, as many times as the number of those who offered prayers on him right from his mission until the Day of Resurrection. O Allah! Grant him intercession on our behalf and resurrect us in his group and under his banner and decree for us to drink from his font (the Hawd) so that we never feel thirsty thereafter. O Allah! Grant us a joyful life, a bounteous provision and a righteous deed! O Allah! Grant mercy on this gathering and grant us protection from error after departing!Servants of Allah! Your actual joy of festivals should be through continuing to practice acts of obedience and good deeds, kindness to parents, maintaining the ties of kinship and kindness to relatives, the poor and orphans. Hasten in reconciliation among yourselves, since this occasion is the appropriate time for this purpose. Give measure and weight with full justice. Give preference to Allah’s judgment above your whims. None of us can be a true believer until his liking complies with the teachings of Allah’s Messenger (sallallaahu alaihi wa sallam). Know that: “Injustice will cause darkness on the Day of Resurrection.”[Al-Bukhari & Muslim]The Prophet (sallallaahu alaihi wa sallam) also said: “Whoever causes harm to others Allah will harm him, and whoever makes it difficult for people Allah will make it difficult for him.” [At-Tirmithi]Let us raise our children according to the precepts of Islam. Let us teach them to lead a frugal life and manage financial affairs well. Let us teach them how to spend their money properly on the occasion of the festival of ‘Eed. Let us help those who have attained puberty to marry, in accordance with the Prophet’s (sallallaahu alaihi wa sallam) saying: “O youth! Let those who can afford marriage among you marry! For marriage is apt to give stronger ability to restrain one’s gaze and protect one’s chastity.” O you youth who can afford marriage, let all of you hasten to marry. O you guardians of the girls, who are entrusted to you by Allah, hasten to marry them without imposing too many restrictions and complications with regard to dowers, by the coming festival they should be married to their suitable mates.Praise be to Allah, Who blesses us with repeated assemblies and festivals. He is the gatherer of mankind together against a Day about which there is no doubt, for Allah never fails in His promise. I praise Him for the success and bounties that He offers. I bear witness that there is no god but Allah to Whom all creatures will return. He has power over all things. I bear witness that our Prophet Muhammad is the leader of the righteous and the master of the followers of Allah’s way. May Allah grant blessings on him and all those who have followed his way until the Last Day.Servants of Allah! Know that charity obliterates sin, extinguishes the wrath of the Lord and protects from evil destinies. On that day Eid, a Muslim should not forget his brother Muslims who are deprived of the joy of the festival on account of perishing due to famines and destructive wars that are taking place in their countries. Know that whoever is not concerned about the affairs of Muslims will not be counted as belonging to them. Let’s then remember the poor and the needy, and those who strive in the cause of Allah. O Allah support them with Your victory and give them dominance in their land. O Allah support them and gather their hearts. You are the Answerer of all supplications. O Muslims! Beware of arrogance and its manifestations, since the arrogant people will be resurrected the size of atoms and people will tread them with their feet. O pious Muslim women! Preserve your adornment and do not disclose it nor apply perfume in the presence of any men other than your Mahram relatives [those who are not allowed to marry you] or your husbands. Allah Says what means: “And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance…” [Qur’an 33: 33]Let’s enjoy the Eid festival without pride. Let’s entertain ourselves without neither exposure nor intermingling between the opposite sexes. Let’s proclaim Allah’s greatness, since Takbeer [proclaiming Allah’s greatness] is the slogan of Muslims during their festivals.Lastly, do not forget to observe fasting for six days in the month of Shawwaal, as the Prophet (sallallaahu alaihi wa sallam) said: “Whoever fasts (the month of) Ramadan then follows it with six days in Shawwal, will be considered as if he has observed Fasting during the whole year.” [Muslim] Guidance of the Prophet concerning the Eid day 1. He (Sallallaahu ‘alaihi wa sallam) used to always perform the two Eid prayers in the Musallaa (outside prayer grounds). He only performed this Salaah in the masjid one time, due to rain.2. He (Sallallaahu ‘alaihi wa sallam) used to wear his best clothing when he went out for the two Eid prayers.3. He (Sallallaahu ‘alaihi wa sallam) used to eat an odd number of dates before going out for the Eid al-Fitr (prayer). As for the Eid al-Adha (prayer), he would not eat until he returned from the Musallaa, in which case he would eat from the Ad-heeyah (sacrificed animal).4. He (Sallallaahu ‘alaihi wa sallam) used to take a Ghusl (complete bath) for both of the Eids.5. He (Sallallaahu ‘alaihi wa sallam) used to go out to the two Eid prayers walking. 6. Whenever he (Sallallaahu ‘alaihi wa sallam) reached the Musallaa he would begin with the Salaah – without Adhaan and without ‘Iqaamah, and without saying “as-Salaatu Jaami’atan” (i.e. “Salaah, in Congregation”).7. Whenever he (Sallallaahu ‘alaihi wa sallam) finished the Salaah, he would stand - facing the people – while the people would be sitting. Then, he would deliver the religious advice and exhortation; and he would begin the Khutbah with ‘Praise of Allah’.8. He (Sallallaahu ‘alaihi wa sallam) gave permission to those who attended the Eid prayer to either sit for the Khutbah or leave.9. He (Sallallaahu ‘alaihi wa sallam)) used to go (to the place of prayer) by one road and return by another road.[Summarised from ‘Zaad al-Ma’aad Fee Hadyi Khair al-‘Ibaad’ by by Ibn Qayyim al-Jawziyyah]

Eids or festivals are moments of celebration common to all nations. The festivals of non-believing nations are associated with worldly matters such as the birth of a nation or its decline, the appointment or crowning of a ruler, his marriage, or the beginning of a season like spring, and so on. As for Muslims, their festivals (Eids) are associated with their religious rituals.  They have only two festivals or Eids:  Eid al-Fitr (celebration of the end of Ramadan) and Eid al-Adha (festival of sacrifice). When the Prophet, sallallaahu ‘alaihi wa sallam, came to Madinah and found the people celebrating two days he said:  “What are these occasions”?  They said: “We used to celebrate them in Jaahiliyya (before the coming of Islam)”.  He, sallallaahu ‘alaihi wa sallam, then said : “Allah has replaced them for you with the two better days (i.e. Eid al-Fitr and Eid al-Adha)”.  These two festivals which Allah prescribed to the Muslims are part of the rituals of Islam which should be commemorated and the purposes of which should be understood.Rules pertaining to Eid:1.  It is forbidden to fast on the day of both Eids, as it is understood from the hadith narrated by Abee Sa’eed that the Prophet, sallallaahu ‘alaihi wa sallam, forbade the fasting of the two Eids.2.   It is recommended that both men and women observe Eid prayer in an open field as is clear in the hadith narrated by Um Atiya, may Allah be please with her, who said:  “We used to be ordered to come out on the day of Eid and even to bring the virgin girls from their houses and menstruating women so that they might stand behind the men and say takbir along with them and hope for the blessings of that day for purification from sins”.  Since menstruating women (who stay away from the musallah) as well as those who are virgin are commanded to observe Eid prayer, there is no doubt that the men, old and young are even strongly commanded to observe it.3.  Eid prayer should be performed before the khutba of Eid as is confirmed in the hadith narrated by Ibn Amr, Abee Sa’eed, and Ibn Abbas, may Allah be pleased with them.4.   It is recommended that the Imaam makes Takbeer (Allahu Akbar) during the prayer, seven times in the first Raka’at and five in the second.  This has been confirmed by the companions of the Salaf (our righteous predecessors).5.   It is recommended that the Imaam recites in the first Raka’at Surah Al-A’alaa (chapter 87) and Surah Al-’Ghaashiah (chapter 88) in the second.  Other reports also show that the Prophet, sallallaahu ‘alaihi wa sallam, used to recite Surah  Qaaf (chapter 50) and Surah Al-Qamar (chapter 54) as is confirmed in Sahih Muslim.6.  There is no Sunnah prayer either before or after Eid prayer as Ibn Abbas, may Allah,  be pleased with him, narrated that whenever the Prophet, sallallaahu ‘alaihi wa sallam, went for Eid prayer, he used to pray two Raka’at (of Eid) but nothing before or after them.Eid prayer describedEid prayer is a strongly recommended and important act of worship in Islam and the Prophet, sallallaahu ‘alaihi wa sallam, never neglected it. The Prophet is reported to have ordered men, women and children to proceed to the Eid prayer ground.Even menstruating women are encouraged to attend the Eid sermon but they should keep away from the prayer area.It is highly recommended to have ritual ablution (Ghusl) and to wear the most beautiful garments and the best perfumes one possesses. It (i.e., the Eid Prayer) consists of two Rak’ahs (unit of prayer). Ibn ‘Umar may Allah be pleased with him said: “The journey prayer consists of two Rak’ahs, the Adh-Haa prayer consists of two Rak’ahs, and the Fitr prayer consists of two Rak’ahs as well, and they are complete prayers not shortened according to what the Prophet, sallallaahu ‘alaihi wa sallam, said.”The first Rak’ah begins with the Takbeer [saying: Allaahu Akbar (Allah is the Greatest)] as the case is in all other prayers. Then Imaam (followed by the praying Muslims) recites seven Takbeeraat (plural of Takbeer). In the second Rak’ah there are five Takbeeraat other than the transmission Takbeer (i.e., the one recited when the Imam and the praying Muslims stand up to perform second Rak’ah). ‘A’ishah, may Allah be pleased with her, said: “The Prophet, sallallaahu ‘alaihi wa sallam,  used to recite Takbeer in (the prayers of Eid) Al-Fitr and Al-Adh-Haa, seven Takbeeraat in the first (Raka’ah) and five in the second one other than the two Takbeeraat that precede the Rukoo’ (bowing).”Imaam Al-Bahawi, may Allah have mercy upon him, said: “This is the opinion of most of the well-versed scholars of the Companions, may Allah be pleased with them all, and those who followed them that there are seven Takbeeraat in the first Rak’ah of the Eid prayer other than the first Takbeer (Takbeeratul Ihram), and five Takbeeraat in the second Rak’ah other than the transmission Takbeer and all before reciting (verses from the Glorious Qur’an). This was narrated from Abu Bakr, ‘Umar, ‘Ali, may Allah be pleased with them, and others.” When the Prophet, sallallaahu ‘alaihi wa sallam, was done with the Takbeeraat, he used to recite the Faatihah (the first chapter) of the Holy Qur’an) then he recites “Qaaf, By the Glorious Qur’an,” [chapter 50] in the first Rak’ah and Al-Qamar [chapter 54] in the second one. Sometimes he, sallallaahu ‘alaihi wa sallam, used to recite Al-’Alaa Surah [chapter 87] in the first Rak’ah and Al-Ghashiyah Soorah [chapter 88]  in the second one. The rest of the acts of the Eid prayer are as those of any other prayer; nothing is different.It is of the Prophetic Sunnah that the Eid sermon should follow the Eid prayer.

We owe our ability to perform righteous deeds to the Favour of Allah, The Most Exalted. Had Allah left us alone to depend on ourselves, we would have been inevitably doomed, because Satan is always attacking us hoping to misguide us.Allah says (what means): “(Satan) said (to Allah Almighty), do You see this one (Aadam) whom You honoured above me, If You delay me until the day of Resurrection, I will surely destroy his descendants, except for a few.” [Qur’an 17:62] “(Satan) said, because You have put me in error, I will surely sit in wait for them, on your straight path. Then I will come to them from before them, and from behind them, and on their right and on their left and You will not find most of them grateful.” [Qur’an 7: 16-17]But Allah protected His sincere slaves, as He says (what means): “Indeed, My slaves- no authority will you have over them…” [Qur’an 15: 42]Allah is The One Who facilitated the means to do good and helped us utilise them. He says (what means): “As for he who gives (in charity) and fears Allah, and believes in the best (reward), We will ease him toward Virtue. But as for he who withholds and considers himself free of need, and denies the best (reward), We will ease him toward Misery.” [Qur’an 92: 5-10]If one utilises all means of good, seeking the help from Allah, trusting Him and knowing that there is no refuge except in Him, only then can he hope for good to result.We must beware of committing things which might result in wasting our deeds, like showing off, arrogance and pride. We must always remember that if it was not for the help of Allah, we would never have acted nor been guided to the Straight Path. Allah says (what means): “And if it was not for the favour of Allah upon you and His mercy, you would have followed Satan except for a few.” [Qur’an 4:83]. The more a believer is sincere in deeds, the better and more righteous they are. A believer is never arrogant, and he fears that something might occur to put his deed to waste and make it useless. Allah says (what means): “O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds.” [Qur’an 47: 33] He, The Most Exalted, also says (what means): “And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community. Allah only tries you thereby. And He will surely make clear to you on the Day of Resurrection that over which you used to differ.” [Qur’an 16: 92]A believer’s concern is to protect his deeds just as our Salaf (righteous predecessors), may Allah have mercy upon them, used to be, they were more concerned whether their deeds were accepted or not than the deed itself. Some of them said: “Be more concerned about the deed’s acceptance than performing the deed itself”. Allah says (what means): “Indeed, they who are apprehensive from fear of their Lord. And they who believe in the signs of their Lord. And they who do not associate anything with their Lord. And they who give what they give while their hearts are fearful because they will be returning to their Lord.” [Qur’an 23:57-60]. They (the Salaf), may Allah have mercy upon them, performed the righteous deeds and feared that it might not be accepted from them, which reflects strength in their faith and their knowledge regarding their Lord. They feared they would fall into hypocrisy. One of them said: “Only a believer would fear hypocrisy on himself, and only a hypocrite feels secured”. As we are approaching the end of Ramadan, we have to be so be grateful that Allah, The Most Exalted, made us live long enough to reach it, enabled us to fast it, pray the night prayers and recite the Qur’an during it. We also need to be grateful that we went through Ramadan with good health, peace and security. We have to ask our Lord that we end Ramadan in a good situation, and that He accept our deeds, because this is the objective and this is what we hope for.Article source: http://www.islamweb.net/emainpage/Breaking the fast in Ramadan because of pregnancy without making up for the days missedQuestion: I was pregnant in Ramadan and hence did not fast. I fed a poor person for each day that I missed. Am I required to make up for the days that I missed or is that expiation enough? Fatwa: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu ‘alaihi wa sallam, is His slave and Messenger. According to the four imams of Fiqh, you are required to make up for the days of fasting that you missed of that month because pregnancy takes the ruling of a curable illness, which necessitates making up for the missed days of fasting. Allah, the Exalted, says (what means): {So whoever among you is ill or on a journey [during them]—then an equal number of days [are to be made up].} [Qur’an 2:184] If you abandoned fasting out of fear for your baby only, then you are required to make up for the days that you missed and the baby’s guardian is then required to give the expiation of feeding a poor person for each day. This is the view of the majority of the scholars.  It was established that Ibn ‘Abbas and Ibn ‘Umar, may Allah be pleased with them, held the view that the expiation would be enough for the pregnant woman who abandons fasting during Ramadan, but the opinion that we adopt is that making up for the missed days of fasting is also required. This opinion is more preponderant and more likely to free one from liability. This applies if you broke the fast fearing for yourself or your baby. However, if you broke your fast although you were able to observe it without fearing any harm, then this would have been impermissible and you, by consensus, would then be required to sincerely repent to Allah and make up for the missed days of fasting of that month. Allah knows best.Source: The Ministry of Awqaf and Islamic Affairs

Zakatul-Fitr is one of the things that the Prophet, sallallaahu ‘alaihi wa sallam, mandated upon all Muslims. Ibn ‘Umar, may Allah be pleased with him, said: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, made Zakatul-Fitr, one Saa’ (almost 3kg) of dates or one Saa’ of barley, obligatory on the Muslims, slave and free, male and female, young and old. He ordered that it should be given before people go out to the ‘Eid Prayer” [Al-Bukhari]Abu Sa’eed al-Khudri, may Allah be pleased with him: “During the lifetime of the Messenger of Allaah, sallallaahu ‘alaihi wa sallam, we used to pay one Saa’ of dried dates or of barley, or of cheese, or of raisins.” [Al-Bukhari]Ibn ‘Abbaas, may Allah be pleased with him explained the wisdom behind paying Zakatul-Fitr when he said: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, made Zakatul-Fitr obligatory as a means of purifying the fasting person from idle talk and foul language, and to feed the poor. Whoever pays it before the prayer, it is an accepted Zakaah, and whoever pays it after the prayer, it is just a kind of charity” [Abu Daawood]During Ramadan, the Prophet, sallallaahu ‘alaihi wa sallam, would continue performing the same acts of worship he used to perform before its arrival, and would actually increase, like in the case of the optional night prayers. The following are more acts of worship he, sallallaahu ‘alaihi wa sallam, used to perform:The recitation of Qur’an and spending in charity: The evidence for this is the narration of Ibn ‘Abbaas, may Allah be pleased with him, in which he stated: “The Prophet, sallallaahu ‘alaihi wa sallam was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Jibreel met him. Jibreel used to meet him every night of Ramadan to teach him the Qur’an, and when he met him, he, sallallaahu ‘alaihi wa sallam, would be more generous than the strong uncontrollable wind (i.e. in readiness and haste to do charitable deeds)” [Al-Bukhari & Muslim].This narration proves that he, sallallaahu ‘alaihi wa sallam, used to reach the highest level of generosity during Ramadan. He, sallallaahu ‘alaihi wa sallam, did not only offer charity in the form of money, but rather he offered his time, knowledge, conveyed all that would benefit the people and guided them to the correct path, strove to help people fulfil their needs and sacrificed himself for the sake of spreading the religion of Allah and making it supreme.Ibn Al-Muneer, may Allah have mercy upon him, said: “Ibn ‘Abbaas, may Allah be pleased with him, resembled the Prophet, sallallaahu ‘alaihi wa sallam, with the uncontrollable wind, because this type of wind is the one that Allah sends with rain and it spreads the rain on all the lands, fertile and non-fertile and benefits it all. Likewise, the benefit of the Prophet, sallallaahu ‘alaihi wa sallam, overwhelmed all people.” Abu Hurairah, may Allah be pleased with him, reported: “The Messenger of Allah sallallaahu ‘alaihi wa sallam used to review the Qur’an with Jibreel once every year during the month of Ramadan, but on the year he died, he reviewed it twice. He, sallallaahu ‘alaihi wa sallam used to perform I’tikaaf every year in the month of Ramadan for 10 days, and when it was the year of his death, he stayed in I’tikaaf for 20 days”. [Al-Bukhari]Jihaad: The Messenger of Allah sallallaahu ‘alaihi wa sallam went out during the month of Ramadan to fight Jihaad on more than one occasion when the need arose, like in the case of the battle of Badr and the Conquest of Makkah. When reflecting on the practice of the Messenger of Allaah sallallaahu ‘alaihi wa sallam in worshipping one notices the following: l His continual performance of virtuous deeds. l Increasing his worship during the month of Ramadan over the rest of the months of the year.l The feelings of mercy he harboured towards his nation, as he was always keen to guide and instruct them to that which benefits them the most.l His practical implementation of the commands of Allah.l Not neglecting his duties due to fasting, were he used to pray all night and wake his family to pray. Moreover, he sallallaahu ‘alaihi wa sallam fought two major battles during this month as we mentioned.We ask Allah to enable us all to follow into his footsteps and exert our utmost during this blessed month.Article source: http://www.islamweb.net/emainpage/Expiating fasts on behalf of someone who died before completing RamadanQuestion: My father died on 18th of Ramadan while he was fasting, with 12 days from the month remaining. Is it incumbent upon me to make up for those 12 days on behalf of him? And in the case of it being so, then could I combine the intention of observing the six fasts of Shawwaal and the intention of making up for those days that my father did not fast, provided that I will complete the remaining days after finishing the six fasts of Shawwaal?May Allah reward you.Fatwa: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu ‘alaihi wa sallam, is His slave and Messenger. We understand from your question that you ask about making up for the remaining fasts of Ramadan that your father did not catch as he died before witnessing them. Being so, it should be known to you, may Allah bless you, that these mentioned fasts are not due on your father because he died before witnessing them, and a dead person is not addressed by any religious assignments, according to the consensus of  Muslims.Consequently, it is impermissible to combine the intention of making up for the days that your father did not fast with the intention of observing the six fasts of Shawwaal.Allah knows best.Source: The Ministry of Awqaf and Islamic Affairs

The saying of Allah the Most High: “Verily, We have sent it (i.e. this Qur’an) down in the Night of al-Qadr (Decree). And what will make you know what the Night of al-Qadr is? The Night of al-Qadr (is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him for one thousand months). Therein descend the angels and the Rooh [Jibraa’eel (the angel Gabriel)] by Allah’s Permission with all Decrees. (All that night), there is peace (and goodness from Allah for His believing slaves) until the appearance of dawn.” [Surah al-Qadr, 97:1-5]Explanation:The saying of Allah, the Most High: “Verily, We have sent it (i.e. this Qur’an) down in the Night of al-Qadr (Decree)...” means: Verily, the Lord of Might and Majesty has revealed the Qur’an - the whole of it, at one time - from al-Lawh al-Mahfooth (the Preserved Tablet) down to as-Samaa’ ad-Dunyaa (the lowest heaven).“…the Night of al -Qadr (Decree)...” - means: during the Night of Judgment and Decree, during which the decrees for the whole year are decided, based upon the saying of Allah, the Most High: ‘Verily, We have sent it (this Qur’an) down on a Blessed Night (i.e. the Night of al-Qadr). Verily, We are ever warning (mankind). In this night every matter is decided and decreed.” [Surah ad-Dukhaan, 44:4]The saying of Allah, the Most High: “…And what will make you know what the Night of al-Qadr (Decree) is?...” - is an announcement concerning the greatness of its status [with Allah]. How could it not be so, when every matter is decided (i.e. the decrees of Allah are made known) during this night?The saying of Allah, the Most High: “…The Night of al-Qadr (Decree) is better than a thousand  months…”  means that righteous deeds done during this night - like Salaah, recitation of the Qur’an, supplication - are better than all of the worship that one can perform in one thousand months which do not include the Night of al-Qadr, one thousand months being equal to eighty-three (83) years and four (4) months.The saying of Allah, the Most High: “…Therein descend the angels and the Rooh [Jibraa’eel (Gabriel)] by Allah’s Permission…” – means that al-Malaa’ikah (Angels) along with ar-Rooh, i.e. Jibraa’eel (Alaihis-Salaam) descend by the permission of their Lord with (the decrees for) every affair.This means that they descend accompanied by every matter that Allah, the Most High, has predecreed, decided to bring into existence, and written it in al-Lawh al-Mahfooth (the Preserved Tablet, above the Heavens).The saying of Allah, the Most High: “…(All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn,” - means that there is Salaam (safety and security) from every evil - from the setting of the sun until the break of dawn - and Salaam greetings of peace from al-Malaa’ikah (the Angels) upon the worshippers (of Allah), the believing men and believing women.Seek the Night of al-Qadr in the last 10 (nights) of the month of Ramadan [due to the Khair (Good) and Barakah (Blessings) that it brings with it].The Prophet (sallallaahu ‘alaihi wa sallam) said: “Indeed, this month has come to you, in it is a night which is better than a thousand months. Whoever has been deprived of it has definitely been deprived of all Khair (Good); and no one is deprived of its Khair (Good) except a Mahroom (one who is deprived and denied all good).” [Ibn Maajah. See: Saheeh al-Jaami’, 1/447, no. 2247]Yes, it is just as he (sallallaahu ‘alaihi wa sallam) has said! If there is one night which is equal to the worship of one thousand months, and a person is not desirous of it, nor seeks it out, then such a person is - By Allah! - deprived of all Khair (Good). And we seek refuge in Allah, the Most High [from such a condition]!The saying of the Messenger of Allah (sallallaahu ‘alaihi wa sallam): “...Seek it (Laylatul-Qadr) in the odd nights of the last 10 nights of Ramadan…” - should not be understood to mean the 27th night, as some people think. Some of them go so far as to celebrate during this night with food and drink and staying up all night in the Masjid. And some of them do not perform the Night Prayers in Ramadan except on the 27th night. This has not been conveyed from the Allah and His Messenger, nor did anyone from as-Salaf as-Saalih (the Righteous Predecessors) do it.The poor and the needy are the recipients of Zakatul-FitrQuestion: A poor employee works at the same company as me. Two days ago, his wallet - containing his ATM card and other identity documents - was stolen. On the same day, his monthly salary was withdrawn by an unknown person, which means that he lost his salary as well as his identity documents. Out of sympathy, a group of the company’s employees tried to collect a sum of money from other employees to support him. My question is: Is it permissible to contribute to this with the intention of paying Zakatul-Fitr?Fatwa: All perfect praise be to Allah, the Lord of the worlds. I testify that none is worthy of worship except Allah and that Muhammad, sallallaahu ‘alaihi wa sallam, is His slave and Messenger.May Allah reward you for your sympathy towards your colleague as well as for your kind endeavour to support him. As for paying zakah to him, it is permissible if he is a legal recipient of the zakah and one of the poor, even on a temporary basis. Allah Almighty says (what means): {Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah]...} [Qur’an 9:60]If he owns money, but not enough for his sustenance, then he is considered poor as well. This is because poverty means need. Allah Almighty says (what means): {O mankind, you are the poor to Allah, while Allah is the Free of need, the Praiseworthy.} [Qur’an 35:15]‘The poor to Allah’ means ‘in need of Him’. If he has enough money other than his salary, then it is impermissible to give him zakah because of the verse of the Qur’an mentioned above. Also, the Prophet, sallallaahu ‘alaihi wa sallam, said: “Zakah may not be given to a rich man or to one who is strong and healthy enough (to earn his living).” [Abu Dawood and At-Tirmithi]This is applicable to zakah in general. As for Zakatul-Fitr (post-Ramadan obligatory charity), it has to be given to two types of recipients, the poor and the needy. If this person is regarded as poor or needy, after he had been stolen from, then you are allowed to pay him Zakatul-Fitr. Here, you should be careful about two things:First: Most of the scholars hold the opinion that Zakatul-Fitr must be given as foodstuff, and they forbid paying its monetary value.Secondly: Most of the scholars hold the opinion that it must not be given before its due date, which is in the morning of the Eid, before the prayer, or one or two days in advance. This is prescribed for one who pays it by himself. As for the one who delegates another one to do so, he has to pay it early enough so that the deputy can pay it to the poor on time.Allah knows best.Source: The Ministry of Awqaf and Islamic Affairs

In general, the best place for the collection and distribution of one’s Zakaah and charity - and this includes Zakatul-Fitr—is one’s locality or community, be it in one’s city, state, or country. This is strongly implied in the statement of the Prophet  in sending the famed Companion Mu’aath Ibn Jabal  to teach the people of Yemen. He said to him, “Inform them that Allah has made the paying of Zakaah obligatory on them. Take it from their rich and give it to their poor.”There are provisions for transferring Zakaah resources to other communities among Muslims; however, special guidelines for doing so have been established by Muslim scholars in accordance with Islamic legislation, to which the institutions responsible for the collection and distribution of Zakaah among Muslims are to adhere.The following points should be noted concerning Zakatul-Fitr:1. Zakatul-Fitr is obligatory upon every Muslim who has the food or provision to sustain himself, and those whom he is obligated to support, on the eve and the day of Eid, provided that this exceeds his basic needs.2. A man is obliged to pay Zakatul-Fitr for his wife and minor children who have no money of their own. In the case of one who has independent children, one is not obliged for their payment.3. What is obligatory is the giving of a Saa’ (four handfuls) of dates, barley, raisins, or other such grain, equal to about 2.25kg of wheat. Originally, the giving of Zakatul-Fitr was limited to the kinds of food that had been stated in the relevant statement of the Prophet . However, jurists have established (through proper methods) that it may be given out of other commonly consumed foods, such as rice, meat, milk and so forth, but should be valued in accordance with the items specified by the Prophet . Moreover, it is permissible to give Zakatul-Fitr in currency by paying the equivalent value of what is obligated. Those Muslim institutions entrusted with its collection and distribution are required to assess the value of the originally specified items in their areas, and to disseminate that information in their communities, accordingly.4. Zakatul-Fitr must be given before the prayer of Eid. It is forbidden to delay it until after the Eid day. If one, for any reason, is prevented from giving it at that particular time, one must pay it after that time passes. If there is a need, Zakatul-Fitr may be given at any time from the beginning of the month of Ramadan that is, its first day—until the end of the specified time [of Eid day].5. It is permissible for one to delegate another to give Zakatul-Fitr on one’s behalf.6. It is permissible for the institutions that collect Zakatul-Fitr to exchange it from goods to currency, and vice versa, based on the general interest of the community.7. It is permissible, in special cases, to transfer Zakatul-Fitr collections from the people or locality in which it was collected to nearby communities in more need. And it is equally permissible to spend Zakatul-Fitr in another community, if the giving community has no one in need of it.8. One must have a clear intention before giving one’s Zakatul-Fitr. If one delegates, or gives permission, to another to give Zakatul-Fitr on his behalf, it is considered an explicit intention.9. If the community decides, after due process of consultation among its leadership and scholars, to delay the spending of what it has collected from Zakatul-Fitr payments until after the day of Eid, then this may be done, provided that it serves a clear benefit for the community.10. The Zakatul-Fitr payment should be dedicated to the poor and the needy. In some cases, however, it can be given to eligible recipients of Zakat of wealth; namely those stated by Allah in the following verse (which means): “for the poor and the needy, and for those who work [to administer it], and for those whose hearts are to be reconciled, and for freeing captives (or slaves), and for those in debt, and for the cause of Allah, and for the wayfarer…” [Qur’an 9:60]Article source: http://www.islamweb.net/emainpage/Zakatul-Fitr is obligatory even for one who does not fastQuestion: I am a Moroccan Muslim woman living in a foreign country. I have three sons, the eldest is 19 years old and the youngest is 13 years old. They do not fast. Am I required to give Zakatul-Fitr  on their behalf or not? Thank you.Fatwa: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu ‘alaihi wa sallam, is His slave and Messenger. You are, first and foremost, required to urge your sons to fast in Ramadan and to command them and motivate them through all possible means. The person who attains the age of puberty and abandons fasting in Ramadan commits a grave, major sin. Moreover, whoever attains the age of puberty and deliberately abandons fasting in Ramadan is required to make up for the days of fasting that he has missed since having reached the age of puberty. He is also required to sincerely repent to Allah.  As for Zakatul-Fitr, if your sons have their own property, then they are obliged to pay it from their own wealth. If you still provide for them, then you are required to give Zakatul-Fitr on their behalf.  Subsequently, Zakatul-Fitr must be given even if they do not fast. Although abandoning fasting is a grave major sin, it does not exempt one from the obligation of giving Zakatul-Fitr, which is an independent duty. The Prophet, sallallaahu ‘alaihi wa sallam, made Zakatul-Fitr obligatory for each Muslim. So, your sons are included in this general command of the Prophet, sallallaahu ‘alaihi wa sallam, as long as they are Muslims.Allah knows best.Source: The Ministry of Awqaf and Islamic Affairs

The scope of worship in Islam is universal, in the literal sense. For the Qur’an tells us that each and every constituent of creation near or far, seen or unseen, animate or inanimate­­­­ - worships The True and Only God. “Indeed, every being in the heavens and the earth but comes to the All-Merciful as a worshipper.”  [Qur’an; 19: 93] It is only human beings, then, that are called upon to voluntarily join in the wonderful symphony of worshipful creation.Islam’s five pillars are the cornerstones upon which we build such an outstanding and worshipful life. But no such establishment of a dignified life of faith on earth, either personally or socially, can take place without one essential pillar that represents the intersection of our professed convictions and our practical lives. Zakaah is that pillar, for it is the primary instrument that Allah has placed at our disposal to spiritually and socially uplift every Muslim and the entirety of our community and thereby to assert a benevolent hand for the commonweal of humanity. Among Zakaah’s most blessed manifestations - and certainly its most widespread - is the obligatory annual giving of the Zakatul-Fitr charity, before the solemnising of Ramadan by Eid prayer.The overarching meaning of ZakaahThe Arabic word ‘Zakaah’ means ‘purity,’ ‘cleansing,’ ‘wholesomeness,’ and ‘integrity’ (in both their physical and moral senses). It means, also, ‘growth’ or ‘increase.’ Understanding these linguistic meanings helps our proper appreciation of what Zakaah is as a financial, or fiduciary rite mandated by Allah. For, indeed, each of these senses finds its native expression in Zakaah’s correct function in our lives and in our local communities and societies. It is known also by the term Sadaqatul-Fitr, or the Sincere, or Righteous Charity of Fast Breaking, because it testifies to one’s sincerity to Allah and his or her righteousness in seeking to comply with Allah’s legislation, or Sanctioned Laws and legislations.Zakaah’s primary goal is not that of simple “charity.” Allah has instituted other mechanisms for this purpose. Rather, Zakaah is much farther seeing and reaching. Its objective is to secure the psycho-spiritual well-being of every single Muslim as an individual servant of Allah, and to safeguard the socio-moral welfare of the entire Muslim nation.The reason that the objectives of Zakaah are so profound and sweeping is that its principle is so universally sound and materially decisive. Zakaah is the incumbent giving of wealth, in all its material manifestations, from all those who have it (and this is its comprehensive aspect) to all those whose need gives them a right to a minimally dignifying sum from it - and this is its deeper significance. For it means that Allah has chosen to invest the wealth of some of us, for lawful increase, with others among us as a trust that must be conveyed to its rightful beneficiaries, if our own holdings are to remain pure and our societies are to have integrity.What is, indeed, so profound about this is that it underscores to humanity that all of its wealth, in fact, is disbursed to it on loan from Allah, who, as the Creator, is the sole Owner of life and all that the living possess. Allah has revealed this pillar of faith to every believing community in history. But He has expanded it into an inclusive, highly systematiszed institution enjoined upon all who would follow Islam.The sum of Zakatul-FitrOriginally, the stated amount of Zakatul-Fitr was a Saa’ of dates, or barley, or wheat. A Saa’ was a “goblet,” or drinking utensil, at the time of the Prophet, sallallaahu ‘alaihi wa sallam. There have been periodic inquiries by Muslim scholars (like the well-known investigation by Abu Yoosuf, the great Hanafi scholar) to determine updated weight-and-measure equivalents to that of the of Saa’ at the time of the Prophet, sallallaahu ‘alaihi wa sallam. There is some minimal discrepancy, or difference, in determining this weight based upon the conversion of quantities of varying items (dates and wheat, for example) into a unified measure. Thus a Saa’ is now estimated to be equal to anywhere from 2.176 to 2.25 kilograms, or just under 5 lbs.There is, however, an opinion in the Hanafi school of jurisprudence with regard to determining the correct amount of Zakatul-Fitr that specifies a half a Saa’ of harvested wheat grain or its flour, but one full Saa’ for items such as barley, dates, and raisins. However, this was based on the availability, or scarcity, of these items at the time this opinion emerged. Hence, the price of the staple items by which Zakatul-Fitr is determined must be reconsidered in contemporary circumstances to the advantage of the Zakat-Fitr recipients.The classical Maaliki, Shaafi’ee and Hanbali positions on the type of Zakatul-Fitr offering discusses payment only in terms of weights and measures of provisions, or foodstuffs. It is the Hanafi opinion, however, that holds sway in this matter, which states that Muslims may give the price of Zakatul-Fitr, originally determined for grains and dates, in contemporary currency equivalents. They argue this position on the basis of a higher good or more practicable benefit, saying that money enables the needy person to buy what he or she deems to be most desirable or necessary on the day of Eid. They point out that a person may, for example, not be in need of a provision of corn, or the like, but rather in want of clothing, or meat, etc.Who is liable for the Zakatul-Fitr paymentAs we have noted previously, every Muslim is liable for the payment of Zakatul-Fitr, provided food exists for one, and one’s dependents, for Eid eve and the following day. Knowing now what a Saa’ is, in terms of its contemporary weight equivalents, we can be more exact in defining who is liable to make the Zakatul-Fitr payment. Every Muslim, whether rich or poor, who possesses (or has stored on his behalf) grains, or similar foodstuffs - or the monetary means of achieving the like of this - sufficient for one’s sustenance, and that of one’s dependents for a full night and day, must give Zakatul-Fitr.This sum is due not per household, but per person. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Give Zakatul-Fitr on behalf of [all your] dependents” [Al-Bayhaqi], for he indicated that Zakatul-Fitr would purify the wealth of the rich and be the cause of Allah giving more to the poor than what they have given. Thus whoever meets the feeding requirements for his or her family must pay the Zakatul-Fitr payment for each and every household member.The Shaafi’ee and the Hanbali schools of jurisprudence state that a Muslim should give the Zakatul-Fitr payment on behalf of him - or herself and on behalf of every single person under his or her care—including one’s wife; children (even if they are older but still dependent, or ineligible to make the payment according to Zakatul-Fitr requirements); parents (if they are poor or dependent); and any others who are established dependents of the household (such as foster children, orphans, and the like).Article source: http://www.islamweb.net/emainpage/

The last 10 days of Ramadan are blessed by Allah with unique virtues. Among such virtues is that Laylat Al-Qadr (the Night of Decree) is among them. About this Night, Allah, The Most Exalted, Says (what means): “Ha, Meem. By the clear Book. Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]. On that night is made distinct every precise matter - [Every] matter [proceeding] from Us. Indeed, We were to send [a messenger]. As mercy from your Lord. Indeed, He is the Hearing, the Knowing.” [Qur’an 44:1-6]Allah sent down the Qur’an on this Night which He, The Most Exalted, described as blessed. It was reported from a group of the Salaf (righteous predecessors) – including Ibn ‘Abbaas, Qataadah, Sa’eed ibn Jubayr, ‘Ikrimah, Mujaahid and others , may Allah be pleased with them- that the night on which the Qur’an was sent down was Laylat Al-Qadr.The phrase (which means): “On that night is made distinct every precise matter,” indicates that on this night the destiny of all creatures for the coming year is decreed. On that night it is written who will live, who will die, who will be saved, who will be doomed, who will be destined for Paradise, who will be destined for Hell, who will be granted honour, who will be humiliated, where drought and famine will occur, and everything else that Allah Wills in that year. Ibn ‘Abbaas, may Allah be pleased with him, said: “You may see a man furnishing his home or plowing his field, and he is one of those who are going to die,” i.e., it has been decreed on Laylat Al-Qadr that he is one of those who are going to die (in the coming year). And it was said that on this night, the destiny of people is shown to the angels.The meaning of “Qadr” is veneration or honor, i.e. it is a night that is venerated because of its special characteristics, and because the one who stays up during this night becomes a person of honor. And it was said that Qadr means constriction, in the sense that the knowledge of precisely when this night is, is hidden. Al-Khaleel ibn Ahmad, may Allah have mercy upon him, said: “It was called Laylat Al-Qadr because the earth is constricted by the great numbers of angels on that night, and Qadr means constriction.”It was also said that Qadr means Qadar (decree), i.e., that on this night the decrees for the coming year are ordained, as Allah Says (what means): “On that night is made distinct every precise matter.” [Qur’an 44:4]and because the decrees of Allah are decided and written down on this night.So Allah has called it Laylat Al-Qadr, because of its great value and high status with Allah, and because so many sins are forgiven and so many faults are concealed during this night. For it is the night of forgiveness, as it was reported that the Prophet, sallallaahu `alaihi wa sallam, said: “Whoever stays up during Laylat Al-Qadr out of faith and in the hope of earning the reward of Allah, all his previous sins will be forgiven.” [Al-Bukhaari and Muslim]Allah has given this night special characteristics which make it unique, such as:1.      It is the night on which the Qur’an was sent down, as we have stated above. Ibn ‘Abbaas, may Allah be pleased with him, said: “Allah sent down the Qur’an at one time from Al-Lawh Al-Mahfooth (the Preserved Tablet in the Seventh Heaven) to Bayt Al-‘Izzah (House of Pride) in the first Heaven, then it was revealed to the Messenger of Allah, sallallaahu `alaihi wa sallam, in stages according to events over 23 years.” [Ibn Katheer]2.      Allah described it as being better than a thousand months, as He Says (what means): “The Night of Decree is better than a thousand months.” [Qur’an 97:3]3.      Allah described it as being blessed, as He Says (what means): “Indeed, We sent it down during a blessed night.” [Qur’an 44: 3]4.      On this night, the angels and the Spirit [Jibreel (Angel Gabriel)] descend, “i.e., many angels descend on this night because it is so blessed, and the angels come down when the blessings and mercy of Allah come down, just as they come down when the Qur’an is recited, and they surround the circles of Thikr (gatherings where Allah is mentioned), and they spread their wings for the one who sincerely seeks knowledge, out of respect for him.” [Ibn Katheer]Jibreel is specifically mentioned as a sign of respect for him.5.      This night is described as peace, i.e., it is safe, for the devils cannot do any evil or cause any harm on this night, as Mujaahid, may Allah have mercy upon him, said: “On this night, many people are saved from punishment because of what they do to worship Allah, The Most Exalted.”6.      Allah Says (what means):“On that night is made distinct every precise matter.” [Qur’an 44:4], the affairs of that year are dispatched from the Preserved Tablet to the angels who record the decrees: who will live, who will die, what provision people will be given, what will happen until the end of that year, every matter of ordainments is decreed, and it cannot be altered or changed. [Ibn Katheer]All of this is already known to Allah before it is even written down, but He makes known to the angels what is to happen, and commands them to do whatever they are enjoined to do.7.      Allah revealed a Chapter concerning this night which will be recited until the Day of Resurrection, in which He mentions the honor and great value of this night. This is the Chapter in which Almighty Allah Says (what means): “Indeed, We sent the Qur’an down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.”  [Qur’an 97:1-5]The verse (which means): “And what can make you know what is the Night of Decree?” [Qur’an 97:2] serves to draw attention to the importance and great significance of this night.The verse (which means): “The Night of Decree is better than a thousand months.” Means that worship during it is better than worship during a thousand months (which means over eighty three years). This is a great virtue, the value of which no one can fully understand except The Lord of the Worlds, The Most Exalted.Laylat Al-Qadr is in the last 10 days of Ramadan, as stated in the narration of Ibn ‘Umar, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Seek Laylat Al-Qadr in the last ten days of Ramadan.” [Muslim]It is more likely to be one of the odd-numbered nights, because of the narration of ‘Aa’ishah, may Allah be pleased with her, who said that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, had said: “Seek Laylat Al-Qadr in the odd-numbered nights of the last ten nights.” [Al-Bukhari]We should seek it especially in the odd-numbered nights, i.e., on the 21st, the 23rd, the 25th, the 2th and the 29th. It was also reported that the Prophet, sallallaahu `alaihi wa sallam, said: “Seek it in the last ten nights, on the odd-numbered nights.” [Al-Bukhaari and Muslim]It is most likely to be on the night of the 27th. This is according to the saying of the Prophet, sallallaahu `alaihi wa sallam: “Laylat Al-Qadr is the night of the 27th.” [Ahmad and Abu Daawood] The view that it is the night of the twenty-seventh is the opinion of most of the Companions, may Allah be pleased with them, and the majority of scholars. Ubayy ibn Ka’b, may Allah be pleased with him, used to assert, without saying “Insha Allah - God willing” that: “…it was the night of the twenty-seventh. Zurr ibn Hubaysh, may Allah be pleased with him, said to Ubayy, may Allah be pleased with him: ‘I said: What makes you say that, O Abu’l-Munthir (i.e. Ubay)?’ He, may Allah be pleased with him, said: ‘By the signs of which the Messenger of Allah, sallallaahu `alaihi wa sallam, told us: that the sun rises that morning with no visible rays.’” [Muslim]The fact that it is more likely the night of the 27th –Allah knows best – does not mean that this is always the case. It could be any of the other odd-numbered nights of the last ten days of Ramadan. Some of the scholars ruled that it is more likely that it moves and does not come on a specific night each year.Allah has concealed this night so that His slaves will strive to seek it, and will strive hard in worship, just as He has concealed the blessed hour of Friday.Therefore, we should strive hard during the days and nights of these ten days, seeking Laylat Al-Qadr and following the example of our Prophet, sallallaahu `alaihi wa sallam, and we should strive in supplication and seeking to draw close to Allah Almighty.Article source: http://www.islamweb.net/emainpage/Why talk about our Salaf?Every nation boasts of its predecessors and the contributions they had made, whether in spiritual or materialistic fields. Every nation raises high the rank of its scholars and boasts about them and their history. People normally do this to display the virtues of their predecessors and to set them as role models for the forthcoming generations in order to encourage them to follow in their footsteps and make them proud of having such predecessors. The normal outcome of this is embodied by the zeal demonstrated by these new generations to actively work to improve and develop themselves to be carbon copies of their predecessors.More than any other nation, we Muslims have a lot to be proud of and have many bright examples to follow among our Salaf (predecessors), may Allah have mercy upon them.Our Salaf, may Allah have mercy upon them, certainly deserve to be held in  high esteem due to their precise compliance with the instructions of Allah and His Messenger, sallallaahu ‘alaihi wa sallam. Who is it, then, that we refer to by the term “our Salaf”? They, may Allah have mercy upon them, are the Companions, may Allah be pleased with them, and those who followed in their footsteps. They were leading examples for those who came after them in all regards, especially in how strictly they obeyed Allah and His Messenger, sallallaahu ‘alaihi wa sallam.Our Salaf, may Allah have mercy upon them, practised the highest level of adherence to the sayings of the Prophet, sallallaahu ‘alaihi wa sallam, in all their affairs. This was clearly demonstrated by the way they practically lived their lives and was directly reflected in the way they performed their acts of worship.Article source: http://www.islamweb.net/emainpage/Failing to fast out of ignoranceQuestion: My mother has not fasted for 30 years. She has been suffering from a chronic disease for 23 years. As for the remaining seven years, she did not fast during that time out of ignorance and carelessness. Now she is still sick. How can she clear herself of her obligations towards Allah?Fatwa: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu ‘alaihi wa sallam, is His slave and Messenger.Fasting Ramadan is a pillar of Islam that should be observed with keenness. If a Muslim does not observe it out of ignorance or carelessness, then he must immediately repent and make up for the days that he missed and feed a poor person for each day that he has delayed until the following Ramadan came. If a Muslim breaks a day of fasting in Ramadan by having intimate relations, then he must offer the major expiation, which is to free a slave, fast two consecutive months, or feed 60 poor people respectively. He has to abide by the order set by the Shariah concerning these options so that if the first is not available or affordable, then he moves to the next. According to the preponderant scholarly view, this latter ruling is specific to men (only).Nevertheless, if a Muslim breaks his fast in Ramadan because he is sick, then he is required to fast the days that he missed after healing. Allah says (what means): {… and whoever is ill or on a journey - then an equal number of other days…} [Qur’an 2:185] As for your current situation, you have to assess the condition of your mother. If she is expected to recover, then she should wait until Allah grants her recovery and then make up for the days that she missed. If it is not expected that she will recover, then she is only required to feed a poor person for each day that she missed. Allah knows best.Source: The Ministry of Awqaf and Islamic Affairs