ISLAMIC METHOD OF SLAUGHTERING ANIMALS APPEARS RUTHLESS

Question:

Why do Muslims slaughter the animal in a ruthless manner by torturing it and slowly and painfully killing it?

Answer:

The Islamic method of slaughtering animals, known as Zabiha has been the object of much criticism from a large number of people.

Before I reply to the question, let me relate an incidence about a discussion between a Sikh and a Muslim regarding animal slaughter.

Once a Sikh asked a Muslim, "Why do you slaughter the animal painfully by cutting the throat instead of the way we do with one stroke i.e. jhatka?" The Muslim replied "We are brave and courageous and attack from the front. We are marad ka baccha (macho men), you are cowards and attack from behind".

Jokes apart, one may consider the following points, which prove that the Zabiha method is not only humane but also scientifically the best:

1. Islamic method of slaughtering animal

Zakkaytum is a verb derived from the root word Zakah (to purify). Its infinitive is Tazkiyah which means purification. The Islamic mode of slaughtering an animal requires the following conditions to be met:

a. Animal should be slaughtered with sharp object (knife)

The animal has to be slaughtered with a sharp object (knife) and in a fast way so that the pain of slaughter is minimised.

b. Cut wind pipe, throat and vessels of neck

Zabiha is an Arabic word which means 'slaughtered'. The 'slaughtering' is to be done by cutting the throat, windpipe and the blood vessels in the neck causing the animal's death without cutting the spinal cord.

c. Blood should be drained

The blood has to be drained completely before the head is removed. The purpose is to drain out most of the blood which would serve as a good culture medium for micro organisms. The spinal cord must not be cut because the nerve fibres to the heart could be damaged during the process causing cardiac arrest, stagnating the blood in the blood vessels.

2. Blood is a good medium for germs and bacteria

Blood is a good media of germs, bacteria, toxins, etc. Therefore the Muslim way of slaughtering is more hygienic as most of the blood containing germs, bacteria, toxins, etc. that are the cause of several diseases are eliminated.

3. Meat remains fresh for a longer time

Meat slaughtered by Islamic way remains fresh for a longer time due to deficiency of blood in the meat as compared to other methods of slaughtering.

4. Animal does not feel pain

The swift cutting of vessels of the neck disconnects the flow of blood to the nerve of the brain responsible for pain. Thus the animal does not feel pain. While dying, the animal struggles, writhers, shakes and kicks, not due to pain, but due to the contraction and relaxation of the muscles defecient in blood and due to the flow of blood out of the body.

The Angel of Mountains Was Ready to Crush

Aishah (May Allah be pleased with her) reported: I asked the Prophet (PBUH) "Have you ever experienced a day harder than the day of the battle of Uhud?'' He replied, "Indeed, I experienced them (dangers) at the hands of your people (i.e., the disbelievers from amongst the Quraish tribe). The hardest treatment I met from them was on the Day of `Aqabah when I went to Ibn `Abd Yalil bin `Abd Kulal (who was one of the chiefs of Ta'if) with the purpose of inviting him to Islam, but he made no response (to my call). So I departed with deep distress. I did not recover until I arrived at Qarn ath-Tha`alib. There, I raised my head and saw a cloud which had cast its shadow on me. I saw in it Jibril (Gabriel) (PBUH) who called me and said: `Indeed, Allah, the Exalted, heard what your people said to you and the response they made to you. And He has sent you the angel in charge of the mountains to order him to do to them what you wish.' Then the angel of the mountains called me, greeted me and said: `O Muhammad, Allah listened to what your people had said to you. I am the angel of the mountains, and my Rubb has sent me to you so that you may give me your orders. (I will carry out your orders). If you wish I will bring together the two mountains that stand opposite to each other at the extremities of Makkah to crush them in between.''' But Messenger of Allah (PBUH) said, "I rather hope that Allah will raise from among their descendants people as will worship Allah the One, and will not ascribe partners to Him (in worship).'' [Al-Bukhari and Muslim]

Commentary: In the vicinity of Al-Madinah stands a mountain, called Uhud, where the `Battle of Uhud' took place. It was in this battle that the Prophet's face was wounded, one of his molars was broken and he fell into a pit dug by `Amr Ar-Rahib. Besides, his uncle, Hamzah (May Allah be pleased with him) was martyred and the disbelievers mutilated his body. `Aqabah was a place at Ta'if where Messenger of Allah (PBUH) rode up from Makkah and met the worst experience. Or, it could be that the incident occurred somewhere at Mina where, during the Hajj season, he urged the different clans to accept the message of Islam so as to seek their help to establish the true religion. Qarn Ath-Tha`alib is also the name of a place which is the Miqat (transit-point where pilgrims assume the state of Ihram) of the Najd people.

This Hadith also reflects the marvellous character of Messenger of Allah (PBUH) that he never rebuked the ignorant and those who caused him harm, nor did he ever avenge anybody on grounds of personal hostility. Secondly, he would endure all forms of hardships in the way of Allah with patience and endurance. He never became furious over his harassers, rather he prayed for their guidance. No doubt, the Prophetic life-pattern perennially provides inspiration to preachers and religious instructors. The responsibility of preaching is not a bed of roses but a thorny path to tread on. It is not the welcome and applause which is meted out to him, but people's taunts, reproaches and insults are heaped on the preacher. Consequently, patience, self-possession, self-control and tolerance are vital to braving trials and tribulations in the way of Allah.

Three Who Were Tried on Wealth

Abu Hurairah (May Allah be pleased with him) said that: He heard the Prophet (PBUH) said: "There were three men among the Banu Israel, one leper, one bald and one blind. Allah wanted to test them. He therefore, sent to them an angel who came to the leper and asked him what he would like best. He replied: "A good colour, a good skin and to be rid of what makes me loathsome to people". He (the angel) rubbed him and his loathsomeness vanished and he was given a good colour and a good skin. He then asked him what type of property he would like best. The leper replied that he would like camels - [or perhaps he said cattle, for Ishaq (one of the subnarrator of the Hadith) was uncertain, either said: 'Camels,' or: 'Cattle']. He was given a pregnant she-camel. The angel invoked for Allah's Blessing on it.

The angel then went to the bald man and asked him what he would like best and he replied: "Good hair and to be rid of what makes me loathsome to people". The angel ran his hand over him and he was given good hair. He then asked him what property he would like best. He replied that he would like cattle, so he was given a pregnant cow. The angel invoked Allah's Blessing on it.

The angel then went to the blind man and asked him what he would like best, and he replied: "I wish that Allah restore my sight to me so that I may see people.'' Thereupon the angel ran his hand over him and Allah restored his sight. The angel then asked what property he would like best. He replied that he would like sheep, so he was given a pregnant ewe. Flocks and herds were produced for the three men, the first having a valley full of camels, the second one, a valley full of cows and the third one full of sheep. Then the angel came in the form of a leper, to the one who had been a leper, and said: "I am a poor man and my resources have been exhausted in my journey, and my only means of reaching my destination are dependent on Allah and then on you, so I ask you by Him Who gave you the good colour, the good skin and the property, for a camel by which I may get to my destination". He replied: "I have many dues to pay.'' The angel then said: "I think I recognize you. Were you not a leper whom people found loathsome and a poor man to whom Allah gave property?'' He replied: "I inherited this property through generations". The angel said: "If you are telling a lie, may Allah return you to your former condition". The angel went in the form of a bald man to the one who had been bald, and said the same as he had said to the former and received a similar reply. So he said: "If you are telling a lie, may Allah return you to your former condition". The angel then went to the one who had been blind and said: "I am a poor traveller and my resources have been exhausted in my journey. My only means of reaching my destination are dependant on Allah and then on you, so I ask you by Him Who restored your eyesight for a sheep by which I may get to the end of my journey". He replied: "Yes, I was blind. Allah restored my eyesight, so take what you wish and leave what you wish. I swear by Allah that I shall not argue with you today to return anything you take, as I give it for Allah's sake". The angel said: "Keep your property. You have all simply been put to a test, and Allah is pleased with you and displeased with both of your companions".

Twenty Causes of Forgiveness of Future Sins

"That is the grace of Allah which He bestows on whom He pleases. And Allah is the Owner of Great Bounty." [57:21]

1. Perfecting one's ablution

"No worshipper perfects his ablution except that his past and future sins are forgiven." [Hasan, al-Bazzaar. Al-Haythami and al-Mundhiri agreed.]

2. Fasting the month of Ramadan with belief and seeking Allah's reward

"Whoever fasts Ramadhan out of Iman and seeking Allah's reward then his past and future sins are forgiven." [Hasan, Ahmad. Declared Hasan by adh-Dhahabi, as mentioned in al-Mughni (5876).]

3. Performing the night prayer in Ramadan with belief and seeking Allah's reward

"Whoever stands (in prayer) in Ramadan out of Iman and seeking Allah's reward then his past and future sins are forgiven." [Saheeh. an-Nasaa'i.]

4. Performing the night prayer on the Night of Qadar with belief and seeking Allah's reward

"It (Laylatul-Qadr) is in Ramadan, and expect it in the last ten days; it is on an odd night: on the 21st, or the 23rd, or the 25th, or the 27th, or the 29th, or on the last night (of Ramadan). He who performs the night prayer on it out of belief and seeking Allah's reward his past and future sins are forgiven." [Narrated by Ahmad. There is a difference of opinion among scholars regarding this hadeeth, some declaring it weak and some Hasan. Al-Hafidh Ibn Hajr said in Al-Fath (4/116), "This addition – meaning, 'and future (sins)' – is also in `Ubadah bin as-Samit's Hadeeth, in (the Musnad of) Ahmad, in two narrations. Its chain is Hasan and it is supported by the previous chain."]

5. Praising and thanking Allah after eating and putting one's clothes on.

"Whoever ate a food and then said, 'Praise be to Allah who has fed me this food and provided it for me, without any strength or power on my part', is forgiven his past [and future*] sins. And whoever wears a garment and says, 'Praise be to Allah who has clothed me with this (garment) and provided it for me, without any strength or power on my part', is forgiven his past and future sins." [Ibn Majah, Abu Dawud, at-Tirmidhi, an-Nasa'i, al-Bukhari in al-Kabeer, al-Hakim, ibn Sunni and Ahmad. The addition marked by (*) is related by Abu Dawud. Shaykh Al-Albani declared the hadeeth Hasan in Saheeh al-Jaami` (6086) and in al-Irwaa' (1989). He said in al-Irwaa', "Such a hadeeth causes hesitation between making it Hasan (good) and Da`eef (weak). Maybe the first one is closer to be the truth, because those who made it weak didn't explain it and didn't explain the reason for its weakness. Allah knows best."]

6. Getting old in Islam

"No one reaches forty years in Islam except that Allah protects him from madness, leprosy and leucoderma. When he is fifty, Allah makes easy his reckoning. When he reaches sixty, Allah grants him repentance. And when he reaches seventy, Allah loves him and the inhabitants of the heavens love him. And when he reaches eighty, Allah accepts his good deeds and overlooks his sins. When he reaches ninety, Allah forgives his past and future sins, he is named 'the prisoner of Allah on earth' and is granted intercession (for forgiveness) for his family." [Hasan, Ibn `Asakir. Ahmad Shakir said in his notes to Al-Musnad (8/23,25): "Its chain is at least Hasan. It is supported with other chains which raise it to the level of Saheeh."]

7. Leaving the following: performing ruqya (curing with Qur'an), seeking having ruqya performed on one, cauterization, believing in bad omens.

Narrated Ibn 'Abbas, radhiallahu `anhu: Allah's Messenger, sallallahu `alayhi wa sallam, said, "…I was told: 'These are your people and amongst them there are seventy thousand who shall enter Paradise without being taken to either account or torment.' …'They are those who do not make Ruqya nor seek it, nor believe in bad omens, but trust in their Lord (Allah).'" [Bukhari and Muslim]

8. Whose two or three children die and he remains patient

"Whoever buries three children, Allah will forbid the Fire for him." [Saheeh, Tabarani in al-Kabeer, Al-Albani authenticated it in Saheeh Al-Jaami` (6238)]

"There are no two Muslim parents whose three children die before reaching puberty except that Allah will enter them into Paradise due to His mercy to the children. It will be said to them, "Enter the Paradise", so they will say, "Not until our parents enter first". It will be said, "Enter the Paradise you and your parents." [Ahmad, an-Nasaa'i, and Al-Albani authenticated it in Saheeh al-Jaami` (5780)]

"'Whoever iHtasaba (remains content and patient after the death of) three of his offspring will enter Jannah.' A woman said, 'What about two?' He said, 'And two'". [Saheeh, an-Nasaa'i, Ibn Hibban, authenticated by al-Albani in Saheeh al-Jaami` (5969)]

"To no woman three children die and she remains patient and content, except that she will enter Jannah. Or two (children)." [Muslim]

9. Who raises three daughters or sisters and is nice to them

"There is no one from my Ummah who takes care of three daughters or three sisters, and is nice to them, except that they will be a veil (protection) for him from the Fire." [Saheeh, al-Bayhaqi and Al-Bukhari in Al-Adab, authenticated by Al-Albani in Saheeh Al-Jaami` (5372)]

10. Defending the honor of a Muslim

"Whoever defends the honor of his brother in absence has the right over Allah to be freed from the Fire." [Saheeh, Ahmad, al-Tabarani. Authenticated by Al-Albani in Saheeh al-Jaami` (6240)]. Al-Manaawi commented, "'Whoever' is limited to other than the disbeliever and public wrongdoer." [Fayd al-Qadeer 6:136]

11. Sincerity to Allah

No servant who says 'la ilaha ill Allah', seeking the pleasure of Allah, will reach the Day of Judgment, except that Allah will forbid the Fire for him. [Ahmad, al-Bukhari] Hafidh Ibn Hajr said, "It's not like that (i.e. not entering the Fire at all) for everyone who believed in tawheed and worshipped, but it is specific for the sincere, and sincerity (ikhlas) requires the realization of its meaning by the heart. One cannot imagine that the heart will reach that while persisting upon sins, as the heart would be filled with the love and fear of Allah, whereupon limbs will embark upon obedience and leave disobedience."

12. Crying out of fear of Allah

"No man who cried out of fear of Allah will enter the Fire until the milk returns to the udder, and dust in the path of Allah (jihad) and the smoke of the Fire cannot go together." [Ahmad, at-Tirmidhi, an-Nasaa'i and Hakim who authenticated it. Authenticated by Al-Albani in Saheeh al-Jaami` (7778)]

13. Performing the prayer in congregation for forty days while reaching the opening takbeer

"Whoever prays to Allah for four days in congregation, reaching the opening takbeer, will have two written for him: freedom from the Fire and freedom from hypocrisy." [Hasan. at-Tirmidhi, declared Hasan by al-Albani in Saheeh al-Jaami` (6365)]

14. Being consistent in praying four rak`ats before Dhuhr and after it

"Whoever is consistent in praying four units of prayer before Dhuhr and four after it, Fire will be forbidden for him." [Saheeh. Abu Dawood, An-Nasaa'i, at-Tirmidhi, Ibn Majah, al-Hakim who authenticated it. Al-Albani authenticated it in Saheeh al-Jaami` (6195)]

15. Being consistent in praying before sunrise and before sunset.

"No one will enter Fire who prays before sunrise and after sunset." [Ahmad, Muslim, Abu Dawud, an-Nasaa'i] Meaning, Fajr and `Asr prayers.

16. Dust of Jihad

"The dust of Jihad and the smoke of the Fire will never coexist within a servant, and greed and Iman will never coexist in the heart of a servant." [Saheeh. An-Nasaa'i and al-Hakim in al-Mustadrak. Authenticated by al-Albani in Saheeh al-Jaami` (7616)]

17. Killing a mushrik in war

"A kafir and one who killed him will never be together in the Fire." [Muslim, Abu Dawud]

18. Good character

"Whoever is easy-going, easy to deal with and kindhearted, Allah will forbid the Fire for him." [Saheeh. Al-Hakim in al-Mustadrak, al-Bayhaqi, at-Tabarani. Al-Albani authenticated it in Saheeh al-Jaami` (6484)]

19. Freeing slaves

"Whoever frees a believing slave it will be his salvation from the Fire." [Saheeh. Ahmad, Abu Dawud, an-Nasaa'i. Authenticated by al-Albani (6050)]

20. Salat ut-Tasbeeh (Tasbeeh Prayer)

There is an unusual difference of opinion about this one. Scholars have greatly differed about the authenticity of the relevant narrations, with their rulings ranging from fabricated to authentic. In a narration, Al-Mustamir ar-Rayan relates, "Whoever prays it will be forgiven his past and future sins, what he did secretly and what he did openly."

Kufr and its various kinds

Praise be to Allaah.

The reality of kufr and its various kinds is a lengthy topic, but we may sum it up in the following points:

1 – The importance of knowing what kufr is and the forms it may take

The texts of the Qur'aan and Sunnah indicate that faith is not valid and is not accepted unless two conditions are met – which are what are implied by the testimony that there is no god except Allaah. These two conditions are submission to Allaah alone (Tawheed), and denouncing and shunning all kinds of kufr and shirk.

A person cannot denounce or shun anything unless he knows what it is. From this we understand the importance of knowing what Tawheed is, so that we may act accordingly and attain Tawheed, and knowing what kufr and shirk is so that we may avoid them and steer clear of them.

2 – Definition of kufr:

Kufr in Arabic means covering and concealing something.

In shar'i terminology it means "not believing in Allaah and His Messenger, whether that is accompanied by denial or it is not accompanied by denial but rather doubt, or turning away from faith out of jealousy or arrogance, or because one is following whims and desires that prevent one from following the message. So kufr is the attribute of everyone who rejects something that Allaah has commanded us to believe in, after news of that has reached him, whether he rejects it in his heart without uttering it, or he speaks those words of rejection without believing it in his heart, or he does both; or he does an action which is described in the texts as putting one beyond the pale of faith." See Majmoo' al-Fataawa by Shaykh al-Islam Ibn Taymiyah, 12/335; al-Ihkaam fi Usool al-Ahkaam by Ibn Hazam, 1/45.

Ibn Hazam said in his book al-Fasl: "Rejecting something for which there is sound proof that there can be no faith without believing in it is kufr, and uttering words for which there is proof that uttering them is kufr is kufr. Doing any action for which there is proof that it is kufr is also kufr."

3– Kinds of major kufr which put one beyond the pale of Islam

The scholars divided kufr into a number of categories, under which they listed many forms and kinds of shirk. These are as follows:

-1- The kufr of denial and rejection. This kufr may sometimes take the form of disbelief in the heart – which occurs rarely among the kuffaar, as Ibn al-Qayyim (may Allaah have mercy on him) said – and sometimes it takes the form of outward or apparent rejection, which means concealing the truth and not submitting to it outwardly, whilst recognizing it and knowing it inwardly, such as the Jews' rejection of Muhammad (peace and blessings of Allaah be upon him). Allaah says of them (interpretation of the meaning):
"then when there came to them that which they had recognised, they disbelieved in it"[al-Baqarah 2:89]

He also said (interpretation of the meaning]:
"then when there came to them that which they had recognised, they disbelieved in it"
[al-Baqarah 2:146]

That is because rejection only happens which a person knows the truth and refuses it. Hence Allaah stated that the kuffaar's disbelief in the Messenger (peace and blessings of Allaah be upon him) was not disbelief in the true sense of the word, because their disbelief was only outward and verbal, and inwardly they recognized the truth. Allaah says (interpretation of the meaning):
"it is not you that they deny, but it is the Verses (the Qur'aan) of Allaah that the Zaalimoon (polytheists and wrongdoers) deny"[al-An'aam 6:33]

"And they belied them (those Ayaat) wrongfully and arrogantly, though their ownselves were convinced thereof"[al-Naml 27:14]

Similar to this is the kufr of permitting that which is forbidden. Whoever regards as permissible something which he knows that Islam has forbidden has disbelieved in the Messenger (peace and blessings of Allaah be upon him) and in that which he brought. The same applies to one who forbids something which he knows that Islam has permitted.

-2- The kufr of turning away in arrogance, such as the kufr of Iblees of whom Allaah said:
"… except Iblees (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allaah)"[al-Baqarah 2:34 – interpretation of the meaning]

And Allaah says (interpretation of the meaning):
"They (hypocrites) say: 'We have believed in Allaah and in the Messenger (Muhammad), and we obey,' then a party of them turn away thereafter, such are not believers"[al-Noor 24:47]

So Allaah has stated that those who do not act in accordance with faith are not believers, even if they utter the words of faith. The kufr of turning away means that one ignores the truth and does not learn it or act in accordance with it, whether it is the matter of words, actions or beliefs. Allaah says (interpretation of the meaning):
"But those who disbelieve, turn away from that whereof they are warned"[al-Ahqaaf 46:3]
Whoever turns away verbally from that which the Messenger has brought is like one who says "I will not follow him." The one who turns away by his actions is like one who runs away from hearing the truth which he brought, or puts his fingers in his ears so as not to hear, or who hears it but turns away in his heart and refuses to believe, and who refuses to act upon it. He has disbelieved in the sense of the kufr of turning away.

-3- The kufr of hypocrisy. This takes the form of not believing in the heart and not acting, whilst submitting outwardly in order to show off to people. This is like the kufr of Ibn Salool and the other munaafiqeen (hypocrites) of whom Allaah said (interpretation of the meaning):
"And of mankind, there are some (hypocrites) who say: 'We believe in Allaah and the Last Day,' while in fact they believe not.

They (think to) deceive Allaah and those who believe, while they only deceive themselves, and perceive (it) not!

In their hearts is a disease (of doubt and hypocrisy) and Allaah has increased their disease. A painful torment is theirs because they used to tell lies.
And when it is said to them: 'Make not mischief on the earth,' they say: 'We are only peacemakers.'

Verily, they are the ones who make mischief, but they perceive not.

And when it is said to them (hypocrites): 'Believe as the people (followers of Muhammad, Al-Ansaar and Al-Muhajiroon) have believed,' they say: 'Shall we believe as the fools have believed?' Verily, they are the fools, but they know not.

And when they meet those who believe, they say: 'We believe,' but when they are alone with their Shayaateen (devils — polytheists, hypocrites), they say: 'Truly, we are with you; verily, we were but mocking.'
Allaah mocks at them and gives them increase in their wrong-doing to wander blindly.
These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided.

Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allaah took away their light and left them in darkness. (So) they could not see.
They are deaf, dumb, and blind, so they return not (to the Right Path).

Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allaah ever encompasses the disbelievers (i.e. Allaah will gather them all together).

The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allaah willed, He could have taken away their hearing and their sight. Certainly, Allaah has power over all things"[al-Baqarah 2:8-20]

-4- The kufr of doubt, which means hesitating with regard to following the truth and being uncertain as to whether it is true, because what is required is certainty of faith (yaqeen) that what the Messenger brought is truth with no hint of doubt in it. Whoever thinks that what he brought may not be true has disbelieved, in the sense of kufr of doubt, as Allaah says (interpretation of the meaning):
"And he went into his garden while in a state (of pride and disbelief), unjust to himself. He said: 'I think not that this will ever perish. And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely, shall find better than this when I return to Him.'

His companion said to him during the talk with him: 'Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?

But as for my part, (I believe) that He is Allaah, my Lord, and none shall I associate as partner with my Lord.'"[al-Kahf 18:35-38]

From this we may conclude that kufr – which is the opposite of eemaan or faith – may take the form of feelings in the heart, such as hating Allaah or His signs, or His Messenger (peace and blessings of Allaah be upon him); this contradicts love and faith which support the actions of the heart. Kufr may also take the form of spoken words, such as insulting Allaah, or it may be an outward action, such as prostrating to idols, or offering sacrifices to someone other than Allaah. Just as faith takes the form of actions of the heart, words on the tongue and outward physical actions, so too kufr may take the form of actions of the heart, words on the tongue and outward physical actions. We ask Allaah to keep us safe from kufr and its branches, and to increase us in faith and make us guided and cause us to guide others… Ameen. And Allaah knows best.
See A'laam al-Sunnah al-Manshoorah, 177; Nawaaqid al-Eemaan al-Qawliyyah wa'l-'Amaliyyah by Shaykh 'Abd al-'Azeez Aal 'Abd al-Lateef, 36-46; Dawaabit al-Takfeer by Shaykh 'Abd-Allaah al-Qarani, 183, 196.

The Prophet's Sermons in Makkah

The Prophet, sallallahu `alaihi wa sallam, preached many sermons in Makkah. In the first sermon, which was given from the door of the Ka`bah, he explained about the blood money due in cases of manslaughter which appear deliberate. He abolished all the traditions of the jahiliyyah including the traditions of revenge, except for two things: the duty of giving water to the Pilgrims, and the office of custodian of the Ka`bah; he permitted these two traditions to remain. [Ahmad, Musnad, 3/410, with an isnad which is hasan li dhatihi; Abu Dawud, Sunan 2/492, with a sahih isnad.]

In the second sermon, he announced the annulment of all alliances formed during the jahiliyyah, except for those which were formed to do good and support the truth or to help relatives. [Sahih Muslim, 2/409, Ahmad, al Musnad 2/215. His isnad includes `Abd al Rahman ibn `Abd Allah ibn `Ayyash who is saduq and sometimes confused.]

In the third sermon, he announced that Makkah was a sanctuary, and that it was forbidden to hunt, to pick wild plants, to cut down trees, and to pick up and keep any lost objects within Makkah. Fighting was prohibited there. He explained that God had permitted him to fight there only for a short while at the time of the liberation. [Sahih al Bukhari 3/17; Sahih Muslim, 2/568] He explained that there was to be no hijrah after the liberation of Makkah, only jihad and niyyah. [Sahih al Bukhari, 3/18, 4/28] Hijrah to Madinah was no longer obligatory, but the law concerning hijrah from a kafir country to an Islamic country remains valid until the Day of Judgment. [Ibn Hajar, Fath al Bari, 4/49, 7/270]. The hijrah to Madinah was instituted in order to enable the Muslims to worship their Lord in safety, to strengthen the Islamic state in Madinah in the face of its foes, and to enable them to protect the state and then expand its territory through jihad. After the liberation of Makkah, hijrah was no longer a necessity because Islam had become stronger and it was better for the Muslims to stay intheir own homes in order to establish Islamic worship and to spread the guidance of Islam to all areas. Jihad remains valid until the Day of Judgment. For this reason, the Prophet, sallallahu `alaihi wa sallam, asked the Muslims to make a pledge of Islam, iman and jihad after the liberation, but not of hijrah. [Sahih al Bukhari, 5/72, 193; Sahih Muslim, 2/26] Ibn `Umar explained this by saying, "Hijrah to the Messenger of God, sallallahu `alaihi wa sallam, was suspended after the conquest, but hijrah per se will never be suspended as long as there are kafirs to be fought." That is, as long as there is some kafir territory in the world, hijrah remains obligatory for everybody who embraces Islam and fears that he may be enticed from his religion." [Ibn Hajar, Fath al Bari, 7/270]

In the fourth sermon, he explained that the family of someone who is killed has the choice between taking the blood money or executing the killer in revenge. [Sahih al Bukhari, 1/38; Sahih Muslim, 1/569]

A number of laws of the Shari`ah became clear during the liberation, among which are the following: The permissibility of the traveler either fasting or breaking his fast during Ramadan, without being guilty of any sin, because the Prophet, sallallahu `alaihi wa sallam fasted during the army's march from Madinah as far as Kadid, where he broke his fast. [Sahih Muslim 1/451]

The Prophet, sallalllahu `aliahi wa sallam, performed salat al duha, consisting of eight short rak`ahs. [Sahih al Bukhari 5/189; Sahih Muslim 1/289] This salah is sunnah mu'akkadah.

The one who is better qualified to lead the salah is the one who has memorized more of the Qur'an. [Sahih al Bukhari, 5/191]

The maximum period during which a traveler may shorten his salah: the Prophet, sallallahu `alaihi wa sallam, stayed in Makkah for nineteen days, during which time he shortened his salah. [Sahih al Bukhari, 5/190]

The validity of protection given by women: Umm Hani gave protection to two men who were her in-laws, and the Prophet, sallallahu `alaihi wa sallam, endorsed her protection. [Sahih al Bukhari 4/122] The scholars agreed that a woman's protection is permissible. [Al Khattabi suggested this. `Awn al Ma`bud, 7/44]

The prohibition of mut`ah [temporary marriage] unions, which had been permitted for three days only, then it became haram for all time. [Sahih Muslim, 1/586-7] Mut`ah was forbidden and permitted twice. It was permissible before Khaybar, and was forbidden onthe day of Khaybar. Then it was allowed on the day of the liberation of Makkah, but it was prohibited three days later, in a prohibition which is in force until the Day of Judgment. [Al Nawawi, Sharh Saheeh Muslim, 3/553].

The explanation of the law: "The child is for the owner of the bed, and the stone is for the adulterer." This came about through the story fo the son of slave girl Zam`ah. Sa`d ibn Abi Waqqas and `Abd ibn Zam`ah had been having a dispute concerning the child, and the Messenger, sallallahu `alaihi wa sallam, judged in favor of `Abd ibn Zam`ah, because the boy had been born on the bed of `Abd ibn Zam`ah's father. [Sahih al Bukhari, 9/191]

The law concerning the marriage of a Mushrik whose wife becomes Muslim before he does, as happened in the case of Safwan ibn Umayyah and `Ikrimah ibn Abu Jahl. The marriage contract between them and their wives was still considered valid, because they embraced Islam before their wives' `iddah expired. [Malik ibn Anas, al Muwatta` (al Zarqani, Sharh al Muwatta 3/156-7); Ibn Hisham, Sirah, 2/417]

The law concerning the wasiyyah (will). It is not permissible to make a will for more than one-third of one's wealth. This is indicated by the story of Sa`d ibn Abi Waqqas. When he became ill, the Prophet, sallallahu `alaihi wa sallam forbade him to bequeath more than one-third of his wealth. [al Tirmidhi, Sunan, 3291. He said, "This is a hasan sahih hadith." See also Ibn Hajar, Fath al Bari, 5/369]

The woman is permitted to take a reasonable amount of her husband's money to spend on her own needs and those of her children, if her husband does not give her this money, as reported in the story of Hind bint `Utbah, the wife of Abu Sufyan, who asked the Prophet, sallallahu `alaihi wa sallam concerning this matter. [Sahih Muslim, 260]

The prohibition of selling wine, carrion and idols. [Sahih al Bukhari 3110; Sahih Muslim 1/689-690]

The explanation of the law concerning dyeing gray hairs with henna or sufrah, as in the story of Abu Quhafah, whom the Prophet, sallallahu `alaihi wa sallam, ordered to change the color of his gray hair. [Sahih al Bukhari, 3/110; Sahih Muslim 1/689-690]

The prohibition of interceding regarding one of the punishments prescribed by God after it has become known to the leader, as happened in the story of the Makhzumi woman who committed theft and whose hand was cut off. The Prophet, sallallahu `alaihi wa sallam, became angry with Usamah ibn Zayd, because he had interceded on her behalf. He said:
"O people, those who have gone before you were destroyed, because if anyone of high rank committed theft amongst them, they spared him; and if anyone of low rank committed theft, they inflicted the prescribed punishment upon him. By Him in Whose hand is the soul of Muhammad, if Fatimah the daughter of Muhammad were to steal, I would have her hand cut off." [Sahih al Bukhari 5/192; Sahih Muslim 2/47]

This hadith includes the confirmation that all men are equal before the laws of the Shari`ah, and warns the leaders against carrying out the prescribed penalties hudud only on the weak, and not on the strong, who may try to escape punishment through intervention of influential acquaintances or by bringing pressure to bear. Undoubtedly the survival of any state or society is based mainly on the upholding of justice. If a state is an oppressor, its enemies can find a way to destroy it, because the oppression of the state gives the victims of oppression an excuse to come together and gives them an incentive to make sacrifices in order to bring about the downfall of the state.

As a result of the liberation of Makkah, the center of the Shirk camp moved from the Quraysh to the two tribes of Hawazin and Thaqif, who hastened to fill this gap and lead the Mushrikun in a war against Islam. This resulted in the Ghazwah of Hunayn and the siege of Ta'if.

One who curses life

It is not permissible for a man to curse life if he feels fed up, because the Prophet (peace and blessings of Allaah be upon him) said, in a hadeeth qudsi that Allaah says, "The son of Adam offends Me by inveighing against [the vicissitudes of] Time, and I am Time. In My Hand is the alternation of night and day." It was also narrated that the Prophet (peace and blessings of Allaah be upon him) said:

"Do not inveigh against Time, for Allaah is Time", i.e., He is the One Who is controlling Time. So when man is afflicted with calamity, he must be patient and seek reward, for Allaah has enjoined patience.

And Allaah said to His Prophet ` (peace and blessings of Allaah be upon him) (interpretation of the meaning):

"This is of the news of the Unseen which We reveal unto you (O Muhammad); neither you nor your people knew it before this. So be patient. Surely, the (good) end is for the Muttaqoon (the pious)" [Hood 11:49]

Let man know that no matter what happens there is something worse than that somewhere else in the world. If he understands that, then his problem will become easier to bear.

Secularism and Moral Values

MORAL values, such as honesty, trustworthiness, justice and chastity, are originally innate values which Allah planted in the hearts of mankind; then He sent His messengers with a system of life in accord with this innate disposition to affirm it.

"So set your face toward the religion, as one by nature upright; the instinctive (religion) which Allah has created in mankind. There is no altering (the laws) of Allah's creation. That is the right religion but most people do not know."[Surat Ar-Rum:30].

A believer adheres to these moral values because his nature, fortified by faith, induces him to do so, and because the religion he believes in commands him with them and promises him a reward for them in the Hereafter. Secularism, on the other hand, even in its less virulent form that satisfies itself with removing religion from political life, rejecting it and the innate values as a basis for legislation, undermines the two foundations for moral values in the hearts of mankind.

As for secularism in its extreme atheistic form, it completely demolishes these two foundations and replaces them with human whims, either the whims of a few rulers in dictatorial systems or the whims of the majority in democratic systems.

"Have you seen the one who has taken his own desire as his god? Would you then be a guardian over him?"[Al-Furqan:43].

Since whims and desires are by their nature constantly changing, the values and behaviors based on them are also mutable. What is considered today to be a crime, punishable by law with the severest of penalties, and causes its practitioners to be deprived of certain rights granted to others, becomes permissible tomorrow, or even praiseworthy, and the one who objects to it becomes "politically incorrect." This shift from one point of view to its opposite, as a result of society's estrangement from innate religious values, is a frequent occurrence.

However ignorant a traditional society may be, it, or many of its members, will maintain some innate values; but the further a society penetrates into secularism, the fewer such individuals will become, and the more marginal their influence will be, until the society collectively rebels against those same innate religious values it used to uphold. There may be another reason for some traditional Jahili cultures to maintain innate religious values: they might appeal to their desires, or they represent their heritage and do not conflict with their desires.

"And when they are called to Allah and His Messenger to judge between them, Lo! a party of them refuse and turn away. But if the right is with them they come to Him willingly."

[Al-Nur: 48-49].

Their relationship with truth is similar to Satan's, as described by the Prophet (sallallahu alayhe wa sallam) to Abu Hurairah, whom Satan had advised to recite Ayat al-Kursi when going to bed: "He told you the truth, even though he is an inveterate liar." Contemporary Western, secular societies are the clearest examples of the shifting, self-contradictory nature of jahili civilization. From one angle it views culture and the values it rests upon as a relative, variable phenomenon. However, from another angle it characterizes some values as human values, views their violation as shocking, and punishes their violators severely.

The sources of this problem are two fundamental principles which democratic secular societies rely upon. The first is majority rule as a standard for right and wrong in speech and behavior; the second is the principle of individual freedom. These two principles will necessarily conflict with each other if they are not subordinated to another principle that will judge between them. Secularism, by its very nature, rejects religion, and in its Western form it does not consider fitrah (innate values) a criterion for what is beneficial or harmful for humanity. It has no alternative but to make these two principles an absolute standard for what behavior is permissible and appropriate, and what isn't. The contradiction and conflict between these two principles is showing itself plainly in some of the current hot issues in these societies. Those who advocate the acceptance of homosexuality and the granting to avowed homosexuals equal rights and opportunities in every aspect of life, including military service, base their argument on the principle of individual rights. They see no one as having the right to concern themselves with what they call their "sexual orientation."

The same argument is made by supporters of abortion. You frequently hear them say incredulously, "How can I be prohibited from freedom of choice in my own affairs and over my own body? What right do legal authorities have to involve themselves in such personal matters?" The only argument their opponents can muster is that this behavior contradicts the values held by the majority of the population. Even though the basis for many people's opposition to abortion is moral or religious, they can't come out and say so openly, nor can they employ religious or moral arguments, since secular society finds neither of them acceptable. If we accept that there is no basis for values except individual or majority opinion, and that it is therefore possible for all values to change from one era to another, and from one society to another, this means there is no connection between values and what will benefit or harm people in their material and spiritual lives, which in turn means that all values are equality valid and it doesn't matter which values a given society accepts or rejects. However, this means that all behavior considered abhorrent by secular societies today, such as sexual molestation of children and rape of women for which it has serious penalties, are considered repulsive only because of current inclination, which might change tomorrow, so certain serious crimes may become acceptable, based on the principle of individual freedom.

The reason a secularist is confused when posed with certain questions is that his repugnance toward such crimes is not really based on these two principles, which have become the only accepted bases for argument in societies dominated by secularism; the real reason for it is the remnants of the moral feelings he still possesses from the original nature with which Allah endowed him, and which linger on in spite of his secularism. Perhaps the confusion of the secularist would increase if he were asked for what reason he had given such precedence to these democratic values, until he made them the standard by which all other values and behaviors are judged.

If he says his reverence for them is based merely on current personal preference and inclination, or on cultural chauvinism, he will have no reply to one who opposes him on the basis of his contradictory personal preferences, or because the norms of his society differ from those of the other. The flimsy foundation of values in secular societies makes them liable to turn at any time against all the values they currently hold dear. It also paves the way for them to descend to their practices of the occupation and colonization of weaker nations.

There is nothing to make them refrain from doing so, once one of them stands up and announces that there is a nationalist benefit to be gained by it and a large number of fellow citizens believe him. His policy proposal becomes official policy, based on the standard of majority approval. It is, however, as you can see, an approval based on nothing more than greed. This has been the justification for every transgression in history. In fact it is the basis on which any animal attacks another. Personal freedom and majority rule are not, then, the fundamental values on which secular culture is based. That is because freedom entails choice, but it is not the criterion for that choice.

I mean that whoever is given the freedom to choose needs a standard that he can use as the criterion for his choice. Likewise, majority opinion is not itself the standard; it is merely the result of many individual choices made on the basis of some standard. So what is the basis for the choices of a free individual and a free society in the secular system? It is, without the slightest doubt, those whims and desires which have taken the place of the real Deity.

What After Ramadan?

AlHamdulillahi wa kafaa, was-Salatu was-salamu `alaa `ibaadihi-lladheena Stafaa

We leave the blessed month of Ramadan, its beautiful days and its fragrant nights. We leave the month of the Qur'an, taqwa, patience, jihad, mercy, forgiveness and freedom from hellfire…
Have we fulfilled the requirements of taqwa and graduated from the Ramadan school with the diploma of the god-fearing?

Have we fought our souls and desires and defeated them, or have we been overtaken by our customs and blind imitations?

Have we performed our actions in a way that fulfills the conditions for receiving mercy, forgiveness and release from the Fire?

Many questions and numerous thoughts come to the heart of the sincere Muslim, who asks and answers with truthfulness.

What Have We Gained From Ramadan?

Ramadan is a school of iman and a 'stop to recharge one's spiritual batteries' - to acquire one's provision for the rest of the year...

For when will one take a lesson and change for better if not in the month of Ramadan?

The noble month is a true school of transformation in which we change our actions, habits and manners that are in variance with the Law of Allah 'azza wa jall. "Verily, Allah does not change the condition of a people until they change what is in themselves." [Ar-Ra`d, 11]

If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against you soul, then praise and thank Allah, and ask Him for steadfastness upon it until you meet your death.

Be not like one who has sewn a shirt and then destroyed it... Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What would people say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!

This is the condition of one who returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze of sins and evil actions. How evil are the people who know Allah only in Ramadan!

My dear ones,

falling short in one's commitment to Islam after Ramadan is manifested in many ways, including:

1 – Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.

2 – Return to musical entertainment, forbidden films, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.

This is not thankfulness for blessings and favors, nor is it the sign of acceptance of one's actions, rather this is opposition to favors and absence of thankfulness.

These are from signs of one's deeds not being accepted – and Allah's refuge is sought – for one who truly fasts rejoices on the occasion of `eid, praises his Lord for helping him complete the fast, and remains fearful that Allah may not accept his fasting, just as the Salaf would continue asking for acceptance of their actions in Ramadan for six months after it.

From signs that one's deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. "And remember when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]…" [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said.

"And worship your Lord until there comes you to the certainty [i.e. death]."[al-Hijr, 99]

The Muslim must continuously be in the state of obedience of Allah, firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said, "So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah]." [Hud, 112] And, "So take a straight course to Him and seek His forgiveness." [Fussilat, 6] And the Prophet, sallallahu `alayhi wa sallam, said, "Say 'I believe in Allah', then be steadfast." [Muslim]

-- If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others.

-- If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. "They used to sleep but little of the night." [Adh-Dhaariyaat, 17]
-- If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.

-- Reading of the Qur'an and contemplating it is not only for Ramadan, rather it is for all times.
Righteous actions are for all times and all places, so strive – O my brother and sister – and beware of laziness. And remember that it is not allowed for us to leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.

And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.

Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you'll meet the Angel of Death. Beware of him taking you while you are in a state of sin. "O Allah, Who turns the hearts, keep our hearts steadfast upon Your Deen."

I ask Allah to accept from us and you our fasting, our prayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord…Ameen

Eid ul Fitr Mubarak

In many parts of globe brothers & sisters are celebrating Eid – ul – Fitr today. Some will have tomarow & some will have day after. On this blessed day, let us together give thanks to Allah subhan- o ta'ala, praise Allah and glorify Him by saying the tasbih and tahmid for all the blessings He has given us, such as this blessing of the Eidul-Fitr.

This principle of Allah's Mercy. The Prophet (Peace be upon Him) said, "The merciful ones will be shown mercy by the all-Merciful (Allah). Be merciful to those on Earth, Allah will be merciful to you." Hence, if our homes, Masjids, communities, and other social institutions are torn with dissention and strife, we should seriously examine the nature of our Islam. We should similarly be a source of Mercy to our fellow believers. Our beloved Prophet (Peace be upon Him) said, "The similitude of the believers in their mutual love, their mutual mercy, and their mutual affection, is like a single body. If any part of it complains of an injury, the entire body responds with sleeplessness and fever."

We have all been blessed to gather on the 'Eid day in safety and security. We should never forget those who are gathering in the shadow of tanks and cannons. We should never forget those noble men, women, and children whose 'Eid Salat could be interrupted at any moment by a shower of tear gas or bullets. Our Mercy to them lies in our transcending the oftentimes petty and trivial differences and issues that divide us in order to become a unified, viable, and positive force of change and sanity in this world.

On this 'Eid day, we will enjoy the blessings of ample and variegated food. We should never forget those Muslims who literally know no Iftar. For many Muslims, daily existence is a continuous fast. We should constantly be thinking of meaningful ways to improve their lot. However, we should also be asking ourselves, "Have we adequately expressed our thanks to Allah for the many Blessing He has heaped upon us?"

Allah's Messenger (Peace be upon Him) has informed us that those who have fasted and stood in prayer at night during this month, with sincere faith, anticipating a reward from Allah, have had their sins forgiven. Should we not be thankful servants. And should we not love to express that thanks as our Messenger Muhammad (Peace be upon Him) expressed it. Namely, by continuing to be diligent and dutiful in our worship of Allah. Yes, blessed Ramadan has ended.

Don't let your share of this good be that it begins and ends with Ramadan

Have a very blessed EID

Allah MAEK.

Sunnahs of Eidul-Fitr

Eid ul-Fitr is one of the two major holidays celebrated by all Muslims of the world. It comes at the end of Ramadan- the fasting month. It is a day of celebration and giving thanks to Allah, our Creator and Cherisher. Most Muslims celebrate Eid for at three days.

Prophet Muhammad used to do the following on the day of Eid (Sunnah), May Allah's peace and blessings be upon him:

1>To rise early in the morning.

2>Take a full bath.

3>Clean the teeth.

4>Wear the best clothes that he had.

5>Wear perfume.

6>To eat something sweet like dates before leaving home.

7>Go to the Eid prayer location very early. (The Prophet used to offer Eid prayer in a central
location instead of offerring it in a mosque of a locality without any legitimate excuse).

8>The Prophet used to go to the Eid Prayer location by one route and will return through
another route.

9>He used to go for Eid on foot.

10>He used to chant slowly on the way to the Eid prayer location the following words: "Allahu
Akbar, Allahu Akbar, Laa ilaaha illallahu Wallahu Akbar, Allahu Akbar, Wa lillahil
Hamd." (Translation: Allah is the greatest, He is the greatest. There is no god except Allah.
He is the greatest. All praises and thanks are for Him)

11>The Prophet used to give Sadqa-e-Fitr (zakatul fitr) before the Eid day. (Giving just before
Eid is fine, but against the spirit and its purpose. Ask your local mosque about how much and
where to pay)

Method of Eid prayers

Eid prayer consists of two units of prayer (Rakas) with six Takbeers (the raising of the hands while saying Allahu Akbar [God is the Greatest]) in congregation, followed by the Khutba (sermon) of Eid.

Follow the Imam by raising both hands up to the ears, say Allahu Akbar, this is the first Takbeer to enter in the Salat.

Then fold your hands in the front and recite the 'Sanaa', ("subhaanakallahumma..). till the end, and

Then say Allahu Akbar thrice, following you imam, each time raising both hands up to the ears and dropping them. After each takbeer there is going to be a slight pause in which Subhanallah may be recited thrice.

After the third Takbeer the hands should be folded in front and listen to the imam reciting Aoozubillah, Bismillah, Surah Fateha and some other Surah and

Then perform Ruku (bowing) as Imam says Allahu Akbar and

Then go to Sajdah (prostration) as usual following your Imam's Takbeer.

In the second Raka, the Imam will first recite Surah Fateha and some other Surah.
Then he will say three Takbeers after it. In all of these three Takbeer's hands will not to be folded but dropped after each Takbeer. And

Then go into the Ruku just after the fourth takbeer.

Listening to the Khutbah after the Eid Salaat is Waajib (obligatory).

The signs by which Laylat al-Qadr is known

The first sign: it was reported in Saheeh Muslim from the hadeeth of Ubayy ibn Ka'b (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) announced that one of its signs was that when the sun rose on the following morning, it had no (visible) rays. (Muslim, 762).

The second sign: it was reported from the hadeeth of Ibn 'Abbaas narrated by Ibn Khuzaimah, and by al-Tayaalisi in his Musnad, with a saheeh isnaad, that the Prophet (peace and blessings of Allaah be upon him) said: "Laylat al-Qadr is a pleasant night, neither hot nor cold, and the following day the sun rises red and weak." (Saheeh Ibn Khuzaymah, 2912; Musnad al-Tayaalisi).

The third sign: it was reported by al-Tabaraani with a hasan isnaad from the hadeeth of Waathilah ibn al-Asqa' (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: "Laylat al-Qadr is a bright night, neither hot nor cold, in which no meteors are seen." (Narrated by al-Tabaraani in al-Kabeer. See Majma' al-Zawaa'id, 3/179; Musnad Ahmad).

These three saheeh ahaadeeth explain the signs which indicate Laylat al-Qadr.

It is not essential for the one who "catches" Laylat al-Qadr to know that he has "caught" it. The point is to strive hard and to be sincere in worship, whether or not one knows that one has "caught" it. It may be that some of those who do not know that may be better with Allaah and higher in status than those who did know which night it was, because the former strove hard. We ask Allaah to accept our fasting and our prayer at night, and to help us to remember Him and to thank Him and to worship Him properly. May Allaah bless our Prophet Muhammad

How to Seek Laylatul-Qadr

Adapted from "The Night Prayers: Qiyam & Tarawih from works by Muhammad Nasir ud-Deen al-Albani (and other scholars)" Compiled by Muhammad al-Jibali

Laylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.


Praying Qiyaam

It is recommended to make a long Qiyaam prayer during the nights on which Laylat ul-Qadr could fall. This is indicated in many hadeeths, such as the following:
Abu Tharr (radhiallahu `anhu) relates:

"We fasted with Allah's Messenger (sallallahu `alayhi wa sallam) in Ramadaan. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadaan) left. Then he stood with us (that night - in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed. So we said, 'Allah's Messenger! Wouldn't you pray with us the whole night?' He replied:

'Whoever stands in prayer with the imaam until he (the imaam) concludes the prayer, it is recorded for him that he prayed the whole night.'…" [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-Bayhaqi. Their isnad is authentic.]

[Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyaam) with the imaam and to pray witr with him as well, for the Prophet (sallallahu `alayhi wa sallam) said: "When a man prays with the imaam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il]]

Abu Hurayrah (radhiallahu `anhu) narrated that the Messenger (sallallahu `alayhi wa sallam) said:

"Whoever stands (in qiyaam) in Laylat ul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]


Making Supplications

It is also recommended to make extensive supplication on this night. `A'ishah (radhiallahu `anha) reported that she asked Allah's Messenger (sallallahu `alayhi wa sallam), "O Messenger of Allah! If I knew which night is Laylat ul-Qadr, what should I say during it?" And he instructed her to say:

"Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me." [Recorded by Ahmad, Ibn Majah, and at-Tirmithi. Verified to be authentic by Al-Albani]
Abandoning Worldly Pleasures for the Sake of Worship

It is further recommended to spend more time in worship during the nights on which Laylat ul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah. `A'ishah (radhiallahu `anha) reported:

"When the (last) ten started, the Prophet (sallallahu `alayhi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family." [Al-Bukhari and Muslim]
And she said:

"Allah's Messenger (sallallahu `alayhi wa sallam) used to exert more (in worship) on the last ten than on other nights." [Muslim]

Az-Zakat

Of the five fundamentals of Islam, Zakat occupies the second position (after the shahada), the first being prayer. This word is derived from the verb 'Zaka', which means: 'It (a plant) grew.' The second derivative of this word carries the sense of purification, e.g., 'Qad aflaha man zakkaha (he is indeed successful who purifies himself). Spending the wealth for the sake of Allah purifies the heart of man of the love of material wealth. The man who spends offers that as a humble gift before the Lord and thus affirms the truth that nothing is dearer to him in life than the love of Allah and that he is fully prepared to sacrifice everything for His sake. There is no burden of obligation on one who receives Zakat, but a sense of thankfulness and gratitude on the part of the giver, since has been enabled by the recipient to discharge his obligation that he owes to Allah and society. Zakat is paid on surplus of wealth that is left over after the passage of a year. It is thus a payment on the accumulated wealth. Leaving aside animals and agricultural yield, Zakat is paid at almost a uniform rate of 2 ½%.

The minimum standard of surplus wealth over which Zakat is charged is known as 'Nisab'. It differs with different kinds of property, the most important being nearly 21 OZ in case of silver and 3 OZ in case of gold. The Nisab of cash is the same as that of gold and silver. Twenty percent of buried treasure, i.e. wealth that does not imply exertion of effort in collecting it; as for agricultural crops that require labour to gain, Zakat would be 10% and it is known as `Ushur (tenth). If the land is irrigated by artificial methods, one-twentieth part of the yield is to be paid as Zakat. Should the land producing the yield be in need on constant labour and catering, then the owner is bound to pay one-fortieth of the produce. There is no Zakat on less than five camels, but if the person pays it out of his own sweet will that would be a voluntary act of charity. Upon five camels the Zakat is one goat, provided they subsist upon pasture throughout the year, because Zakat is due only upon such camels as live on pasture and not upon those which are fed in the house with fodder. One goat is due upon any number of camels from five to nine, and two goats on any number from ten to fourteen. There on any number from fourteen to nineteen and four upon any number from twenty to twenty-four and upon any number of camels from twenty-five to thirty-five, the Zakat is a 'Bint-al-Makhaz', that is, a camel's yearling colt.

No Zakat is due upon fewer than forty goats and upon forty goats that feed for the greater part of the year upon pasture, there is due, at the expiration of the year, Zakat of one goat. One goat is due on thirty cows. As for horses, no Zakat is due on them in the light of the Holy Prophet's guidance.

The objects and persons on whom Zakat is to be spent are included in the following verse: "The alms are only for the poor and the needy, and for those employed in connection therewith, and for those whose hearts are to be reconciled, and for the (freeing of) slaves, and for those in debt, and for the cause of Allah, and for the wayfarer – an ordinance from Allah. And Allah is All-Knowing, Wise." [9:60]

Inner Dimension of Fasting

Three grades of fasting

It should be known that there are three grades of fasting: ordinary, special and extra-special.

Ordinary fasting means abstaining from food, drink and sexual satisfaction.

Special fasting means keeping one's ears, eyes,tongue, hands and feet-and all other organs-free from sin.

Extra-special fasting means fasting of the heart from unworthy concerns and worldly thoughts, in total disregard of everything but Allah.

See not what displeases Allah

A chaste regard, restrained from viewing anything that is blameworthy or reprehensible, or which distracts the heart and diverts it from the remembrance of God. The Prophet, said: the furtive glance is one of the poisoned arrows of Satan, on him be God's curse. Whoever forsakes it for fear of God, will receive from Him, great and gracious is He, a faith the sweetness of which he will find within his heart.'

Jabir relates from Anas that God's Messenger, on him be peace,said: 'Five things break a man's fast: lying,backbiting, scandalmongering, perjury and a lustful gaze.'

Speak no evil

Guarding one's tongue from twaddle, lying, backbiting, scandalmongering, obscenity, rudeness, wrangling and controversy; making it observe silence and occupying it with remembrance of Allah and with recitation of the Quran.

This is the fasting of the tongue. Sufyan said: "backbiting vitiates the fast." Layth quotes Mujahid as saying : "Two habits vitiate fasting: backbiting and telling lies.'

The Prophet said: ' Fasting is a shield; so when one of you is fasting he should not use foul or foolish talk. If someone attacks him or insults him, let him say:"I am fasting, I am fasting!"

Hear no evil

Closing one's ears to everything reprehensible; for everything unlawful to utter is likewise unlawful to listen to. That is why Allah equated the eavesdropper with the profiteer " (They like to) listen to falsehood, to devour anything forbidden" (part of Quran 5: 42).

Do no evil

Keeping all other limbs and organs away from sin: the hands and feet from reprehensible deeds, and the stomach from questionable food at the time for breaking fast.

It is meaningless to fast, to abstain from lawful food, only to break one's Fast on what is unlawful.
The object of Fasting is to induce moderation. The Prophet said 'How many of those who Fast, get nothing from it but hunger and thirst!'

Avoid overeating

Of what use is the fast as a means of conquering God's enemy and abating appetite, if at the time of breaking it not only makes up for all one has missed during the daytime, but perhaps also indulges in a variety of extra foods?

It has even become the custom to stock up for Ramadan with all kinds of foodstuffs, so that more is consumed during that time than in the course of several other months put together.
It is well known that the object of fasting is to experience hunger and to check desire, in order to reinforce the soul in piety.

If the stomach is starved from early morning till evening, so that it's appetite is aroused and it's craving intensified, and it is then offered delicacies and allowed to eat its fill, its taste for pleasure is increased and its force exaggerated; passions are activated which would have lain dormant under normal conditions.

It is therefore essential to cut down one's intake of what one would consume on a normal night, when not Fasting. No benefit is derived from the fast if one consumes as much as he or she would usually take during the day and night combined.

Look to Allah with fear and hope

After the fast has been broken, the heart should swing like a pendulum between fear and hope. For one does not know if one's fast will be accepted, so that one will find favor with God, or whether it will be rejected, leaving one among those He abhors. This is how one should be at the end of any act of worship one performs.

Food Habits Tips during Ramadhan

This article provides useful advice on how to avoid some common problems encountered in Ramadhan. If followed, it would enable one to fast comfortably and enjoy fully the spiritual benefits of Ramadhan.

Come Ramadhan, our diet is radically altered. Our meals get condensed in mornings and evenings, with no intake in-between for an extended period of time. For some of us, the intake of oily foods skyrockets. These changes in diet aren't well received by everyone.

Dr. Farouk Haffejee of the Islamic Medical Association of South Africa (Durban) has created a list of recommendations for dealing withRamadhan in a healthy fashion. They deal with common problems encountered in Ramadhan.Dr. Haffejee suggests that in the month of Ramadhan, "our diet should not differ very much from our normal diet and should be as simple as possible." He says that our diet should maintain our normal weight,although he does mention that if one is over-weight, Ramadhan is agood time to shed some pounds. He also recommends foods that last longer.

"In view of the long hours of fasting, we should consume slow digesting foods including fibre containing-foods rather thanfast-digesting foods. Slow digesting foods last up to 8 hours, whilefast-digesting foods last for only 3 to 4 hours," writes Dr. Haffejee.

Slow-digesting foods are foods that contain grains and seeds such as barley, wheat, oats, semolina, beans, lentils, wholemeal flour, andunpolished rice. These are called complex carbohydrates.Fast-burning foods are foods that contain ingredients such as sugarand white flour. They are called refined carbohydrates.

According to Dr. Haffejee, whole wheat, grains, seeds, vegetables (like green beans, peas, and spinach), fruit with skin, dried fruit(such as dried apricots, figs, prunes, and almonds) are all examples of fibre-containing foods.

Dr. Haffejee says that meals in Ramadhan should be well-balanced, and they should contain foods from each food group, such as fruits,vegetables, meat/chicken/fish, bread/cereals and dairy products. He discourages fried foods that some of us are addicted to.

"Fried foods are unhealthy and should be limited. They cause indigestion, heart-burn, and weight problems," Dr. Haffejee points out.

Below are Dr. Haffejee's recommendations for a Ramadhan diet:

AVOID

Fried and fatty foods.
Foods containing too much sugar.
Over-eating especially at suhoor.
Too much tea at suhoor: Tea makes you pass more urine taking with itvaluable mineral salts that your body would need during the day.
Smoking cigarettes: If you cannot give up smoking, cut down graduallystarting a few weeks before Ramadhan. Smoking is unhealthy and one should stop completely.

EAT

Complex carbohydrates at suhoor so that the food lasts longer making you less hungry. Dates are excellent source of sugar, fibre, carbohydrates, potassium and magnesium. Almonds are rich in protein and fibre with less fat. Bananas are a good source of potassium, magnesium and carbohydrates.

DRINK

As much water or fruit juices as possible between iftar and bedtime so that your body may adjust fluid levels in time. Below, Dr. Haffejee has listed common health issues faced in Ramadhan, their causes, and their remedies:

CONSTIPATION

Constipation can cause piles (haemorrhoids), fissures (painful cracksin anal canal) and indigestion with a bloated feeling.
Causes: Too much refined foods, too little water and not enough fibrein the diet. .
Remedy: Avoid excessive refined foods, increase water intake, use bran in baking and brown flour when making flatbread.

INDIGESTION AND WIND

Causes: Over-eating. Too many fried and fatty foods, spicy foods, andfoods that produce wind e.g. eggs, cabbage, lentils. Carbonated drinks like Cola also produce gas.
Remedy: Do not over-eat, drink fruit juices or better still, drinkwater. Avoid fried foods, add ajmor to wind-producing foods.

LETHARGY ('low blood pressure')

Excessive sweating, weakness, tiredness, lack of energy, dizziness,especially on getting up from sitting position, pale appearance andfeeling faint are symptoms associated with "low blood pressure". Thistends to occur towards the afternoon.

Causes: Too little fluid intake, decreased salt intake.
Remedy: Keep cool, increase fluid and salt intake.
Caution: Low blood pressure should be confirmed by taking a blood pressure reading when symptoms are present. Persons with high blood pressure may need their medication adjusted during Ramadhan. They should consult their doctor.

HEADACHE

Causes: Caffeine and tobacco-withdrawal, doing too much in one day, lack of sleep, and hunger. Usually occur as the day goes by and worsens at the end of the day. When associated with "low blood pressure", the headache can be quite severe and can also cause nausea before Iftar. Remedy: Cut down caffeine and tobacco slowly starting a week or two before Ramadhan. Herbal and caffeine-free teas may be substituted.Reorganise your schedule during the Ramadan to have adequate sleep.

LOW BLOOD SUGAR

Weakness, dizziness, tiredness, poor concentration, perspiring easily,feeling shaky (tremor), unable to perform physical activities,headache, palpitations are symptoms of low blood sugar. Causes (in non-diabetics): Having too much sugar i.e. refinedcarbohydrates especially at suhoor. The body produces too much insulin causing the blood glucose to drop. Remedy: Eat something at suhoor and limit sugar-containing foods and drinks. Caution: Diabetics may need to adjust their medication in Ramadhan.Consult your doctor.

MUSCLE CRAMPS

Causes: Inadequate intake of calcium, magnesium and potassium foods. Remedy: Eat foods rich in the above minerals e.g. vegetables, fruit,dairy products, meat and dates. Caution: Those on high blood pressure medication and with kidney stone problems should consult their doctor.

PEPTIC ULCERS, HEART BURN, GASTRITIS AND HIATUS HERNIA

Increased acid levels in the empty stomach in Ramadhan aggravate the above conditions. It presents a burning feeling in the stomach areaunder the ribs and can extend up to the throat. Spicy foods, coffee,and Cola drinks worsen these conditions. Medications are available to control acid levels in the stomach.People with proven peptic ulcers and hiatus hernia should consulttheir doctor well before Ramadhan.

KIDNEY STONES

Kidney stones may occur in people who have less liquids to drink. Therefore, it is essential to drink extra liquids to prevent stone formation.

JOINT PAINS

Causes: During Ramadhan, when extra Salah are performed, the pressure on the knee joints increases. In the elderly and those with arthritis, this may result in pain, stiffness, swelling and discomfort. Remedy: Lose weight so that the knees do not have to carry any extra load. Exercise the lower limbs before Ramadhan so that they can be prepared for the additional strain. Being physically fit allows greater fulfillment, thus enabling one to be able to perform Salah with ease.

Ramadan - A Reminder of Unity

Abu Hurayrah (raa) related that the Prophet sallallahu alaihi wa sallam said:

"Fast when they fast, end the fast when they end theirs, and sacrifice the day that they sacrifice." [2]

Al-Bayhaqee relates by way of Abu Haneefah, who said: 'Alee ibn al-Aqmar related to me, from Masrooq, who said: I entered upon 'Aaishah on the day of 'Arafah, so she said: "Serve Masrooq with some gruel, and make it more sweet." Masrooq said: Nothing prevented me from fasting this day except that I feared that it may be the day of Sacrifice. So 'Aa'ishah said to me: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast." This chain of narration is jayyid (good) due to what has preceded.

Understanding This Hadeeth

Imaam at-Tirmidhee says after quoting the hadeeth: "One of the people of knowledge has explained this hadeeth by saying: Its meaning is to fast and end the fast along with the Jamaa'ah and the majority of people."

As-San'aanee said in Sublus-Salaam (2/72): "In this (hadeeth) is a proof that being in agreement with the people is accepted in establishing 'Eed, and that the individual person who believes that it is the day of 'Eed - because of the sighting of the moon - then it is obligatory upon him to be in agreement with the people, and that the ruling of the people - concerning the Prayer, breaking the fast, and sacrificing - is binding upon the individual."

Ibn al-Qayyim (rahimahullaah) mentioned this meaning in Tahdheebus-Sunan (3/214), and said: "It is said: In it a refutation of those who say that whosoever knows the positions of the moon due to astronomical calculations, then it is permissible for him to fast and end the fast, even if others do not know. It is also said: That the individual witness who sees the moon, but the qaadee (judge) has not accepted his testimony, then there is no fasting for him, just as there is no fasting for the people."

Abul-Hasan as-Sindee said in Haashiyah 'alaa Ibn Maajah, after mentioning the hadeeth of Abu Hurayrah which was related by at-Tirmidhee: "And its apparent meaning is: That there is no room for individual (opinions) to enter into these affairs, nor to act individually in this. Rather, this affair goes back to the Imaam (the Leader of the Muslims) and the Jamaa'ah (united body of Muslims under the Imaam). It is obligatory upon the individuals to follow the Imaam and the Jamaa'ah. From this is that is an individual sights the moon, but the qaadee rejects his witness, then the individual has no right in these matters, but rather he must follow the Jamaa'ah in this."

And this is the meaning which is evident from the hadeeth, and which is emphasized by the fact that 'Aa'ishah (raa) used it with Masrooq when he prevented himself from fasting on the day of 'Arafah, fearing that it could be the day of Sacrifice. So she explained to him that there is no weight given to his individual opinion in this, and that he should follow the Jamaa'ah. So she said to him:"The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."

Unity is One of the Goals of the Sharee'ah

And this is what is befitting for the easy-natured and tolerant Sharee'ah (Prescribed Islaamic Law), one of the goals of which is uniting the people together, unifying their ranks and keeping away from them all that would split their comprehensive unity - from the individual opinions. So the Sharee'ah does not give any weight to the individual opinion in matters concerning 'ibaadah jamaa'iyyah (collective acts of worship), such as Fasting, 'Eed and Prayer in congregation - even if the opinion is correct, from one angle. Do you not see that the Sahaabah (the Companions) - radiallaahu 'anhum - used to pray behind each other. So from them were those who held the view that touching a woman, or the flowing of blood from the body invalidates the wudhoo' (ablution), along with those who did not hold this view. From them were those who would complete the Prayer whilst traveling, whilst others shortened. Yet these, and other such differences, did not prevent them from collectively praying behind a single Imaam and deeming it to be acceptable. And this is because they knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaaf (differences) in some opinions. Indeed, the matter with one of them reached the extent that he would not even deem acceptable any opinion which differed with the great Imaam in the major gatherings; such as the gathering at Minaa (during Hajj), to the extent that he would totally abandon acting upon his opinion in that gathering - fleeing from that which could result from this evil, because of acting according to his own opinion.

Thus, Abu Daawood relates (1/307) that 'Uthmaan (raa) prayed four rak'ahs at Minaa, so 'Abdullaah ibn Mas'ood criticized him saying: "I prayed two rak'ahs with the Prophet (saws) and two rak'ahs with Abu Bakr, and two rak'ahs with 'Umar, and two rak'ahs with 'Uthmaan in the beginning of his rule, then he completed it (i.e. by praying four rak'ahs). After that the ways became divided with you all. So I hope from these four rak'ahs, that two of them would be accepted." Then Ibn Mas'ood prayed four rak'ahs. So it was said to him: You criticized 'Uthmaan, yet you prayed four? So he said: "Differing is evil."

Its chain of narration is Saheeh (authentic), and something similar to this is related in the Musnad (5/155) of Imaam Ahmad, from Abu Dharr (raa).

So those who continue splitting-up with regards to the Prayer, and who refuse to follow the local Imaams in some mosques - especially in the witr Prayer during Ramadaan - using as proof that this is against their madhhab (school of thought), then they should reflect upon the above mentioned hadeeth and athar (narration). Likewise, those who claim knowledge of astronomy and who, due to their opinion, fast and end their fast alone - preceding or lagging behind the majority of Muslims, not seeing any problem in doing so - should also reflect upon the previously quoted proofs. So all of them should consider, and reflect upon the knowledge that has been mentioned. Perhaps they will find for themselves a cure for their ignorance and self-delusion, so that they may then become a unified rank along with their Muslim brothers - for indeed the Hand of Allaah Subhanahu wa Taa'ala is over the Jamaa'ah.

Footnotes:
[1] Silsilatul-Ahaadeethus-Saheehah (1/442-445), the hadeeth authentications have been abridged and edited.
[2] Saheeh: Related by at-Tirmidhee (2/37). Shaykh al-Albaanee authenticated it in As-Saheehah (no.224)

The Quran and Hadith on Ramadan

THE QURAN ON FASTING

"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).

(Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (i.e. an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know." (2:183-84)

"The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan), he must fast that month, and whoever is ill or on a journey, the same number (of days which one did not fast must be made up) from other days.

Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah for having guided you so that you may be grateful to Him" (2: 185).

"It is made lawful for you to have sexual relations with your wives on the night of the fasts. They are garments for you and you are the same for them. Allah knows that you used to deceive yourselves, so He turned to you and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you, and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your fast till the nightfall.

And do not have sexual relations with them (your wives) while you are in Itikaf in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His signs to mankind that they may become Al Muttaqun (the pious)" (2:187).

"Verily! We have sent it (this Quran) down in the night of Al-Qadr.

And what will make you know what the night of Al-Qadr is?

The night of Al-Qadr is better than a thousand months

Therein descend the angels and the Ruh (Gabriel) by Allah's Permission with all Decrees,

Peace! until the appearance of dawn (97:1-5)


THE HADITH ON FASTING

Abu Huraira related that the Prophet (peace and blessings be upon him) said: Whoever fasts during Ramadan with faith and seeking his reward from Allah will have his past sins forgiven. Whoever prays during the nights in Ramadan with faith and seeking his reward from Allah will have his past sins forgiven. And he who passes Lailat al-Qadr in prayer with faith and seeking his reward from Allah will have his past sins forgiven (Bukhari, Muslim).

Abu Huraira related that Rasulullah said: If anyone omits his fast even for one day in Ramadan without a concession or without being ill, then if he were to fast for the rest of his life he could not make up for it (Bukhari).

Abu Huraira related that the Prophet said: Allah the Majestic and Exalted said: "Every deed of man will receive ten to 700 times reward, except Siyam (fasting), for it is for Me and I shall reward it (as I like). There are two occasions of joy for one who fasts: one when he breaks the fast and the other when he will meet his Lord" (Muslim).

Abu Huraira related that Rasulullah said: Many people who fast get nothing from their fast except hunger and thirst, and many people who pray at night get nothing from it except wakefulness (Darimi).

When to start fasting

Ibn Umar related that the Prophet said: Do not start fasting unless you see the new moon, and do not end fasting until you see it. If the weather is cloudy then calculate when it should appear (Bukhari, Muslim).

The Suhoor meal (which is eaten before dawn)
Anas related that Rasulullah said: Take the Suhoor meal, for there is blessing in it (Bukhari, Muslim).

Breaking your fast
Salman ibn Amir Dhabi related that the Prophet said: Break your fast with dates, or else with water, for it is pure (Abu Dawud, Tirmidhi).

Fasting during a journey
Aisha related that Rasulullah was asked whether one should fast when on a journey, and he replied: Fast if you like, or postpone it if you like (Bukhari, Muslim).

Behavior while fasting
Abu Huraira related that the Prophet said: If a person does not avoid false talk and false conduct during Siyam, then Allah does not care if he abstains from food and drink (Bukhari, Muslim).

Forgetfully eating or drinking while fasting
Abu Huraira related that Rasulullah said: If anyone forgets that he is fasting and eats or drinks he should complete his Siyam, for it is Allah who has fed him and given him drink (Bukhari, Muslim).

Providing for those who are breaking the fast
Zaid ibn Khalid Juhni related that the Prophet said: He who provides for the breaking of the Siyam of another person earns the same merit as the one who was observing Siyam diminishing in any way the reward of the latter (Tirmidhi).

Lailat al-Qadr
Aisha related that the Prophet said: Look for Lailat al-Qadr on an odd-numbered night during the last ten nights of Ramadan (Bukhari).

Anas ibn Malik related that Rasulullah said: When Lailat al-Qadr comes Gabriel descends with a company of angels who ask for blessings on everyone who is remembering Allah, whether they are sitting or standing (Baihaqi).

10 great goals to set for this Ramadan

Eat, drink and be moderate
Almost all of us do it - once Iftar time hits, we just keep plowing food and drink into our mouths till it's hard to move afterwards. And those of us who do it know this is totally contrary to the spirit of Ramadan, through which we're supposed to learn self-control not self-indulgence. Let's try to stick to the Prophetic rule on eating: fill our stomachs with one-third food, one-third water and one-third breathing space, even in Ramadan.

Give a dollar a day in charity...or five or ten
The Prophet Muhammad, peace and blessings be upon him, was always generous but even more so in Ramadan. Let's open our hearts and dig a little deeper in our wallets this year. Even less than a dollar a day adds up. Whatever you can give, it's the intention that counts.

Memorize 4 new Surahs
Memorizing the Quran often seems like a daunting task. But the key is doing it in small bites. Since there are four weeks in Ramadan, try to memorize one new Surah a week. Start off with a short, easy one. Once you've started, you'll build momentum and may even want to memorize a longer one the following week.

Go to Tarawih prayers
Post-Iftar, the first urge is to sleep after an exhausting day. But try your best to head out to the mosque for Tarawih prayers. Praying alone is wonderful, but doing it in congregation is fantastic. The community spirit is part of Ramadan's blessings. Don't miss it this year. If going every day is not possible, try going at least once week.

Attend the Tarawih prayer in which the recitation of the Quran will be finished
Call the local mosque and find out which day the Imam will be finishing the recitation of the Quran in prayer. Attend to not only hear part of the Quran's recitation in prayer, but also participate in the heart-rending Duas that follow it.

Stop swearing and/or backbiting Ð with a special box
It's hard not to shoot our mouths off when someone's upset us. Whether we utter those four-letter words or backbite about someone to our family and friends, we know this isn't the God-approved way of letting off steam. In Ramadan, when we want to build our spirituality, we've got to wage Jihad against our bad habits.

Try this: get a box and every time you catch yourself swearing or backbiting put some money in it. It could be a buck or less. The point is to choose an amount that makes it feel like punishment.
At the end of the month send the money to a charity or buy a gift for the person whom you've backbitten the most against.

Call/email your relatives
You'd think that given the easy access to email, competitive long-distance calling rates, phone cards, etc. these days, we'd keep in touch with family and friends more often. But the opposite seems to be the case, as we get caught up in life's "busyness."

Strengthening ties with family members and keeping in touch with friends is part of our way of life and an act Allah is very pleased with. This Ramadan, call family and friends or at least email them a Ramadan card and ask them how their fasting is going.

Go on a technology diet
Even if you work in the IT industry, you can do this. Avoid checking personal email and surfing the web during your fast. After Iftar, instead of plopping yourself in front of the screen, go to Tarawih. The same goes for the television. The point is to try to give our full attention to spiritual elevation this month.

Read 5 minutes of Quran a day...just five, not more, not less
Even if you feel you've got absolutely no time, set a timer or the alarm on your cell phone and find a relatively quiet place. You can read the first page of the Quran you open or follow a sequence. The choice is yours. The point is simply to connect with God through His revelation in the month of the Quran.

Forgive everyone who has hurt you
Still got a festering wound from the fight with your friend last year? Still upset about something your spouse said during a heated argument? Or are you still bitter about the way your parents sometimes treated you as a kid? Let go of the anger and pain this Ramadan and forgive those who have hurt you. Forgiving someone is not only good for the body, but it's also great for the soul. And in Ramadan, ten days of which are devoted to Allah's forgiveness, shouldn't we lesser beings forgive too?

If you find it very difficult to forgive everyone, forgive at least three people.