Thursday, September 5, 2013

Golden Rules of Leadership

Leadership is Care
Leadership is Action
The difference between success and failure is leadership. The qualities of GREAT LARDERS in Islamic perspective are as below.
1. True, constant and firm Faith.
2. Dignified personality.
3. Valorous and courageous
4. Steadfast and resolute of purpose.
5. Strength of will and ability to execute.
6. Charismatic and magnetic personality.
7. Eloquent.
8. Generosity and liberality.
9. A sense of justice and fair play.

1.   True, constant and firm Faith
It is essential for a LEADER to have true and firm Faith in order to lead in the political and missionary spheres. A strong, firm and solid faith leaves a lasting and deep influence on the personality. This is a basic virtue that empowers the heart with courage, valor and a total lack of fear and ambition
But the Muslim Leaders regard victory with modesty and humility as a blessing and gift of Allah Almighty. This attitude is solely due to trust, faith and a right sense of values. When the Prophet entered Makkah triumphantly after conquering it, his head was bowed low down to the hump of his horse ingratitude to Allah Almighty, His Creator. He declared universal amnesty for all the people of Makkah. Similarly, a successful Leader faces obstacles, problems and adverse conditions, instead of losing heart, turns and moves closer to Allah. He faces all difficulties with courage and bravery.
Calamities, misfortunes and problems have to be faced with patience and fortitude because they prove to be the forerunners of victory and success. And how does one inculcate these qualities? They are born of a deep and abiding faith in Allah Almighty; many a time, because of these qualities, events which bewilder man's powers of reason and logic occur in the battlefield

Leadership Qualities
2.   Dignified personality
In order to fulfill one's duties as Leader are made to pass through certain stages in the course of their training. Special care is taken to see that they are trained according to a certain manner. This is in order to cultivate an imposing and dignified personality.
The leader has to have discipline and a sense of order. Therefore men who have to fulfill the duties of Leader have to possess an impressive personality. This imposing dignity and a certain aura of majesty impresses and overawes the onlooker; and feelings of love, respect and reverence take root in his heart. This blessed quality of dignity is a gift of Allah Almighty. It can become part of one's personality only if there is true Faith, fear of Allah Almighty, integrity, and an effort to guard moral and ethical values.
Not one person had the courage to look the Prophet $ in the eye. When he spoke the effect was almost as if the persons addressed had been mesmerized and could not move. There is no parallel in human history of a person evoking such a response. He was respected, revered and inspired and loved.

3.   Valor and Courage
Only that person can fulfill the responsibilities of a leader who is the personification of bravery, valor, daring and fearlessness. When the conditions in war are extremely unfavorable only a daring and fearless man can overcome and control them. 'Ali says that whenever matters took a critical turn in a battle they used :, to look at the bold and confident attitude of the Prophet and gain courage. Whenever the fighting was at its most intense he would display extraordinary daring and nerve and move as close as possible to the enemy and try to over welcome him.

4.   Steadfast and resolute of purpose
The Quran gives a golden principle about how to inculcate and develop this invaluable quality of steadfastness and resoluteness. Allah Almighty says:
"O you who believe! If you will help (in the cause of) Allah, He will help you, and make your foothold firm." (47:7)
In order to attain and achieve this great quality one must be prepared to sacrifice one's life and possessions to propagate and promote the religion of Allah Almighty. Whosoever helps to spread the religion of Allah Almighty, he will find Him to be his Supporter and Protector.
And if Allah Almighty gives him His Support and Protection then he is assured success now and in the Hereafter. Steadfastness is the stepping stone to real success as the Noble Quran has instructed. The Noble Qur'an says:
"O you who believe! When you meet (an enemy) take a firm stand against them and remember the Name of Allah much (both with tongue and mind), so that you may be successful." (8:45)
Firmness of purpose and remembrance of Allah are very important for a Leader.
5.   Strength of will and ability to execute
Any successful Leader has to have a strong will and be competent and efficient enough to have his orders executed. If he does not have this ability he will not be able to do justice to his plan.
A determined Leader will be resolute and firm in malting a decision and also in implementing it boldly and courageously.  There are many such examples in life where person practices abstinence, has great faith in and fear of Allah Almighty, but lacks self confidence, will power and the element of firmness in the actual execution of a well thought out strategy. In other words, theoretical planning by itself is of no use unless there is practical application. A leader must have the ability to plan the strength of will to decide firmly, and then to execute the plan. A person who does not have all these qualities cannot be a successful leader in any sphere social, political or Leader.
It is this element that gives continuity and a logical follow up to action. Allah says:
"Then, when you have taken a decision, put your trust in Allah certainly, Allah loves those who put their trust (in Him)."
Brave people always practice in every field; with firm and determined action they perform incredible and remarkable deeds. Lack of sturdy resolve makes a person act according to momentary whims and caprices, and he cannot by any means carry out the onerous responsibilities of a successful leader. Thus it is essential for a Leader that strength of will be very much part and parcel of his temperament.
6.   Charismatic and magnetic personality
All the qualities mentioned above pertain to the character and capabilities of the ideal Leaderand not to his physical appearance. But when a leader is selected it should be borne in mind that his physical attributes also have an effect on the development of his personality as a whole; besides they also affect the beholder as well as his subordinates
In social interaction smartness in dress, good manners and a certain elegance of style play a very positive role in winning over people. In this context if one studies the personal habits of the Prophet one sees how particular he was as regards personal hygiene, neatness and cleanliness. People would realize he had passed by a street because he left an aura of perfume behind hm. whenever he met delegations he would make it a point to dress well. Besides being cultured and well mannered a leader also has to have a fine physique.
7.   Eloquence
Eloquence and oratorical skills can be used to great effect to rouse emotions and feelings. A skillful orator through his eloquence can change the course of things, and can turn a peaceful environment into a flaming volcano. A Leader with his eloquence can inflame his men with a burning desire to go and get it done, and thus easily gain supremacy.
A trait shared by all notable Leaders in history has been eloquence. All appropriate and timely extempore and passionate address can have a magical effect on the men. In Leader schools the officers who are chosen to command are specially educated and trained in the skills of oratory, so that they can use this skill when the need arises. Every Leader must possess this ability.

8.   Generosity and liberality
A head of any department or establishment should be a liberal, beneficent and just person; this leads to many good results. A liberal person is universally loved and respected, and this helps him to perform his duties of leadership more easily and better.
Prophet said: "A generous and munificent person is closer to Allah Almighty, people and Paradise.”
Philanthropy and generosity adds great dignity to personalities.
The Prophet Peace be upon Him was extremely generous; often he would fill up the pulses of the needy to such an extent that prosperity and well being became theirs for life. It is but a fact of human nature that a generous person who benefits others is more loved and respected by others.
When a Leader behaves with compassion, generosity and kindness with all his subordinates in the, then it is only natural that they will love him and obey hm. Leadership and generosity are very closely bound to each other. During the training of Leaders the elements of compassion, generosity and kindness should be inculcated and the advantages resulting there from pointed out to them.
9.   A sense of justice and fair play
If all human beings behaved in a just and fair manner, society would be transformed and peace and tranquility would prevail. If person is unfair he will arouse great resentment and hatred. And this will affect his practical life. The Noble Qur'an enjoins this  "Be just: that is nearer to piety." (5:8)
Justice, impartiality, abstinence and fear of Allah are qualities which add radiance to personal magnetism. These are some basic characteristics which should be an essential part of the mental and physical makeup of any Leader. If the training centers pay attention to the inculcation and development of these qualities the Muslim nations will be able to produce great and efficient soldiers of Allah Almighty.

Monday, July 29, 2013

My Daughters My Shield from Fire , Fire of Hell ( Jahannam..)

When I was reading Tafsir today morning, I have gone through these Ayah many times, again and again. Only one question coming to my minds, has anything changed? 
This was situation 1400 years ago, Jahiliyah.. ignorance is still there, we still kill our daughters. Tears started flowing in my eyes.
Why do we still kill our daughters?  What will we say when Allah the most exalted will ask her on the day of Judgement? 
Why she was killed?
What was her crime?

Change is Awaited?

Quran Surah 81, Takwrr Tafsir Tafhimul Quran 
وَإِذَا الْمَوْءُودَةُ سُئِلَتْ ﴿81:8﴾ 
(81:8) and when the girl-child buried alive shall be asked:

بِأَيِّ ذَنْبٍ قُتِلَتْ ﴿81:9﴾ 
(81:9) for what offence was she killed? *9
*9 The style of this verse reflects an intensity of rage and fury inconceivable in common life. The parents who buried their daughters alive, would be so contemptible in the-sight of Allah that they would not be asked: "Why did you kill the innocent infant?" But disregarding them the innocent girl will be asked: "For what crime were you slain?" And she will tell her story how cruelly she had been treated by her barbarous parents and buried alive. Besides, two vast themes have been compressed into this brief verse, which though not expressed in words, are reflected by its style and tenor. First that in it the Arabs have been made to realize what depths of moral depravity they have touched because of their ignorance in that they buried their own children alive; yet they insist that they would persist in the same ignorance and would not accept the reform that Muhammad (upon whom be Allah's peace) was trying to bring about in their corrupted society. Second, that an express argument has been given in it of the necessity and inevitability of the Hereafter. The case of the infant girl who was buried alive, should be decided and settled justly at some tune, and there should necessarily be a time when the cruel people who committed this heinous crime, should be called to account for it, for there was none in the world to hear the cries of complaint raised by the poor soul. This act was looked upon with approval by the depraved society; neither the parents felt any remorse for it, nor anybody in the family censured them, nor the society took any notice of it. Then, should this monstrosity remain wholly unpunished in the Kingdom of God?
This barbaric custom of burying the female infants alive had become widespread in ancient Arabia for different reasons. One reason was economic hardship because of which the people wanted to have fewer dependents so that they should not have to bear the burden of bringing up many children. Male offspring were brought up in the hope that they would later help in earning a living, but the female offspring were killed for the fear that they would have to be reared till they matured and then given away in marriage. Second, the widespread chaos because of which the male children were brought up in order to have more and more helpers and supporters; but daughters were killed because in tribal wars they had to be protected instead of being useful in any way for defence. Third, another aspect of the common chaos also was that when the hostile tribes raided each other and captured girls they would either keep them as slave-girls or sell them to others. For these reasons the practice that had become common in Arabia was that at childbirth a pit was kept dug out ready for use by the woman so that if a girl was born, she was immediately cast into it and buried alive. And if sometimes the mother was not inclined to act thus, or the people of the family disapproved of it, the father would rear her for some time half-heartedly, and then finding time would take her to the desert to be buried alive. This tyranny and hard-heartedness was once described by a person before the Holy Prophet (upon whom be peace) himself. According to a Hadith related in the first chapter of Sunan Darimi, a man came to the Holy Prophet and related this incident of his pre-lslamic days of ignorance: "I had a daughter who was much attached to me. When I called her, she would come running to me. One day I called her and took her out with me. On the way we came across a well. Holding her by the hand I pushed her into the well. Her last words that I heard were: Oh father, oh father!!" Hearing this the Holy Prophet (upon whom be peace) wept and tears started falling from his eyes One of those present on the occasion said: O man, you have grieved the Holy Prophet. The Holy Prophet said: Do not stop him, let him question about what he feels so strongly now. Then the Holy Prophet asked him to narrate his story once again. When he narrated it again the Holy Prophet wept so bitterly that his beard became we with tears. Then he said to the man: "Allah has forgiven that you did in the days of ignorance: now turn to Him in repentance.'
It is not correct to think that the people of Arabia had no feeling of the baseness of this hideous, inhuman act. Obviously, no society, however corrupted it may be, can be utterly devoid of the feeling that such tyrannical acts are evil. That is why the Holy Qur'an has not dwelt upon the vileness of this act, but has only referred to it in awe-inspiring words to the effect: "A time will come when the girl who was buried alive, will be asked for what crime she was slain?" The history of Arabia also shows that many people in the pre-Islamic days of ignorance had a feeling that the practice was vile and wicked. According to Tabarani, Sa`sa'ah bin Najiyah al-Mujashi`i, grandfather of the poet, Farazdaq, said to the Holy Prophet: "O Messenger of Allah, during the days of ignorance I have done some good works also among which one is that I saved 360 girls from being buried alive: I gave two camels each as ransom to save their lives. Shall I get any reward for this?" The Holy Prophet replied; "Yes, there is a reward for you, and it is this that Allah has blessed you with Islam."
As a matter of fact, a great blessing of the blessings of Islam is that it not only did put an end to this inhuman practice in Arabia but even wiped out the concept that the birth of a daughter was in any way a calamity, which should be endured unwillingly. On the contrary, Islam taught that bringing up daughters, giving them good education and enabling them to become good housewives, is an act of great merit and virtue. The way the Holy Prophet (upon whom be peace) changed the common concept of the people in respect of girls can be judged from his many sayings which have been reported in the Hadith. As for example, we reproduce some of these below:
"The person who is put to a test because of the birth of the daughters and then he treats them generously, they will become a means of rescue for him from Hell." (Bukhari, Muslim).
"The one who brought up two girls till they attained their maturity, will appear along with me on the Resurrection Day ... Saying this the Holy Prophet jointed and raised his fingers. (Muslim).
"The one who brought up three daughters, or sisters, taught then good manners and treated them with kindness until they became self-sufficient. AIlah will make Paradise obligatory for him. A man asked: what about two, O Messenger of Allah? The Holy Prophet replied: the same for two." Ibn `Abbas, the reporter of the Hadith, says: "Had the people at that time asked in respect of one daughter, the Holy Prophet would have also given the same reply about her. " (Sharh as-Sunnh).
"The one who has a daughter born to him and he does not bury her alive, nor keeps her in disgrace, nor prefers his son to her, Allah will admit him to Paradise." (Abu Da'ud).
"The one who has three daughters born to him, and he is patient over them, and clothes them well according to his means, they will become a means of rescue for him from Hell. " (Bukhari, Al-Adab al-Mufrad, Ibn Majah).
"The Muslim who has two daughters and he looks after them well, they will lead him to Paradise." (Bukhari: Al-Adab al-Mufrad).
The Holy Prophet said to Suraqah bin Ju'sham: "Should I tell you what is the greatest charity (or said: one of the greatest charities)? He said: Kindly do tell, O Messenger of Allah. The Holy Prophet said: Your daughter who (after being divorced or widowed) returns to you and should have no other bread-winner." (Ibn Majah, Bukhari Al-Adab al-Mufrad).
This is the teaching which completely changed the viewpoint of the people about girls not only in Arabia but among all the nations of the world, which later become blessed with Islam.

Tuesday, July 9, 2013

Steadfast in Principles

Steadiness on principles

The stronger a person's personality is, and the firmer he remains on his principles and the more important he becomes.  Your principles may include that you do not take a bribe, no matter how beautifully it is referred to it: a tip, a gift, a commission, and so on.  Remain firm on your principles.
A wife may have the principle of never lying to her husband, regardless of how beautified it may be made for her in order to get along with him by using white lies.  Let her remain firm on her principles.
Such principles include not maintaining unlawful relationships with the opposite gender and not drinking alcohol. If a person does not smoke and one day sits with his friends who are smokers, then let him remain firm on his principles.
A person who sticks to his principles is seen as a hero, even if his friends pass judgment on him and accuse him of being difficult. You will find that many of these friends would certainly turn to him while facing great difficulties, or for advice concerning private matters.  They would consider him to be a more important person than the others.
This is not applicable for one gender in exclusion to the other.  Rather, it applies equally to men and women.  Be firm in your principles and do not waiver, or else people will subdue you.
When Islam became dominant and tribes began sending envoys to the Messenger of Allah an envoy from the Thaqif tribe came with ten odd men.  When they arrived, the Messenger of Allah brought them to the mosque so they may hear the Qur'an.
They asked him about usury, fornication and alcohol, so he informed that they were forbidden.  They also had an idol which they would honor and worship following their forefathers which was named arRabbah (i. e.  Goddess) and they used to describe it as atTaghiyah (the tyrant).  They had concocted various stories and tales about it to convince people of its strength. They asked the Prophet Sallallahhowsalam about arRabbah, as to what he would like to be done to it.  He replied without hesitation, "Destroyed. . . "
They were terrified and said, "Impossible! If she knew that you wanted to destroy it, she would annihilate everyone!"
'Umar, who was present in the gathering, was amazed at their fear of the idol being destroyed.  He said, "Woe be to you, 0 Thaqif! How ignorant you are! ArRabbah is just a stone that neither can benefit nor harm!"
They became angry and said, "We have not come to speak to you, 0 Ibn alKhattab!" 'Umar became silent.
They then said, "we want to stipulate a condition that you leave atTaghiya alone for three years, after which you may destroy it if you wish:'
The Prophet Sal’lallah ho’wsalam realized that they were attempting to negotiate on an issue of creed, which is the greatest principle in a Muslim, since the oneness of Allah is the very foundation of Islam!
However, if they really were about to become Muslims, then why the need to remain attached to this idol?
The Prophet Sal’lallah ho’wsalam replied, "No. "
They said, "OK, then leave it for two years, and then you can destroy it:'
"No," he replied.
They said, "OK, then leave it for a year only!" "No", he replied.
When they realized that he would not respond to their wished, they also realized that the issue was that of polytheism and faith, and therefore not open to bargaining!

They said, "0 Messenger of Allah, you be the one to destroy it. W can never destroy it ourselves. "
The Prophet Sal’lallah ho’wsalam said, "I will send someone to you who will spare you from having to destroy it.”
They said, "As for the prayer, then we do not want to pray, since we have a disdain for a man's bottom being higher than his head!"
The Prophet Sal’lallah ho’wsalam replied, "As for destroying your idols by your own hands, then we have absolved you from that, but as for the prayer, then there is no good in a religion that has no prayer!"
They replied, "We will do so, even if we scorn it," and made an agreement with the Prophet Sal’lallah ho’wsalam.
They went back to their people and called them to Islam, and the people became Muslims, albeit reluctantly.
There then came to them some men from the companions of the Messenger of Allah in order to destroy the idol.  The men included Khalid bin al Walid and alMughirah bin Shu'bah alThaqafi.

As the Companions headed for the idol, the people of Thaqif became terrified.  Their men, women and children came out to observe the idol.  They had a feeling in their hearts that the idol would not be destroyed and that it would somehow defend itself.
ALMughirah bin Shu'bah stood up, took an axe and turned to the Companions who were with him and said, "By Allah, I will make you laugh over Thaqif!"
ALMughira bin Shu'bah then approached the idol, struck it with the axe, fell on the ground and began to shake his leg.  Upon seeing this, the people of Thaqif screamed with joy, "May Allah distance alMughirah from His mercy! ArRabbah has killed him!" They then turned to the rest of the Companions and said, "Whoever of you wants to break the idol, let him step forward!"
Thereupon, alMughirah stood up laughing and said," Woe to you, 0 people of  Thaqif! I was only joking! This idol is only made of stone! Turn to Allah in repentance and worship Him alone!"
He then turned to the idol to destroy it whilst the people were still there, looking on.  He finally destroyed the idol, stone by stone, until it was leveled it to the ground.

Revelation •••
Whoever seeks people's pleasure at the displeasure of Allah, Allah becomes displeased with him, as do the people.  And whoever seeks the pleasure of Allah for the displeasure of people, Allah becomes pleased with him, as do the people"

Tuesday, June 25, 2013

Ramadan Rules and Regulation

Ramadan Rules and Relates Issue
In the name of ALLAH,   the Most Gracious, the Most Merciful.
“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, i.e., is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allah intends for you ease, and he does not want to make things difficult to you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.”
Miscellaneous Explications for Diversified issues
1.                   Fasting is compulsory upon every adult, sane and healthy Muslim.
2.                   It is not obligatory for minor children to fast. However, it is preferable to encourage them to fast as they are able to do so, in order for them to become accustomed to it from an early age
3.                   A person who is chronically ill and fears that by fasting, he will suffer further difficulty, or make his illness worse, then it is not necessary for him to fast. Rather he has to make up for those days once he is relieved.
4.                   The same rule is true for women who are pregnant, or breast feeding, or if she fears for herself, or for her infant. Such decisions are to be based upon the expert advice of an honest doctor. They are permitted to break the fast, but later, they have to make up for such missed fasts.
5.                   A woman in her menstruation or postnatal period is exempt from fasting. The postnatal period occurs after childbirth, lasting until the moment the bleeding ceases, the maximum period being forty days. Whenever her bleeding ceases, her cleanliness begins, then she takes a complete bath and performs the prayer or observes fasting accordingly. It is necessary for those who were in menstruation or postnatal period to make up for the missed fasts.
6.                   Those who are physically incapable of fasting, such as the chronically or terminally ill, or those suffering from senility, such are permitted to break the fast. However, later they have to feed a poor person for every missed day. In other words, their expiation of feeding the needy is equal to observing the fast.
7.                   Similarly, one who is insane, in a coma, unconscious, or very old- having lost the faculty of sensation, or those who suffer from psychosis or other mental disorders. These are exempt from the fast.
8.                   Those in extreme conditions or in emergency situations, such as those swimming into deep bodies of water or rescuing victims of fire, they are also permitted to break their fast. This is especially the case when their life saving mission is impossible while fasting. However, they have to make up for these fasts later.
9.                   A traveler, who suffers from the length of the journey, is also allowed to break his fast, but he has to make up for his missed days Similarly, those involved in the permanent duty of continuous traveling, such as drivers of railway and bus transportation, or those executives who travel from one city to another every day. These are also permitted to break their fast, but they have to be made up for later. Such eligibility applies whether their journey is frequent or not. Nevertheless, they are not completely excused from fasting; rather it is obligatory for them to complete the fasts of Ramadan. If they are not able to observe fasting in Ramadan due to their journey, they must make up for those missed days outside of Ramadan.
The Essential Elements of the Fast
1.       The Intention
In the case of the obligatory fast, the intention must be made the night before the fast begins. Allah’s Messenger said:
“Whoever does not determine to fast before the dawn, his fasting is null and void.” (Ahmad and the Four Sunan Compilers, graded authentic by Shaikh Al-Albani in Sahih Al Jami ‘As-Saghir, No. 6539)
Every Muslim must make his intention at night to observe his fasting from early morning the next day, in addition to taking his pre-dawn meal (Suhoor).
2.       Duration of the Fast
Its duration is from dawn to sunset. Before the dawn (Fajr), one has to take his pre-dawn mean (Suhoor) and anstain from everything that invalidates the fast until sunset.
3.       Pre-dawn Meal (Suhoor)
Some people are not serious about the pre-dawn meal, since either they have an adequate dinner at night before going for a deep sleep, or they have a meal during the middle of the night. Either choice is wrong. Allah's Messenger said:
“The difference between our fasting and that of the people of the Scriptures is the Suhoor (Pre-   dawn meal).” (Muslim)
This is because the People of the Book do not eat the pre-dawn meal, while Muslims regularly take the pre-dawn meal. Therefore, taking the pre-dawn meal is essential. Therefore, Allah's Messenger has signified it by describing the pre-dawn meal as a “blessed provision.” (Abu Dawud)
In another Hadith, Allah's Messenger said:
 “Taking the pre-dawn meal in Ramadan is a blessing, so do not leave it, even by drinking a mouthful water. For Allah the Noble and the Mighty, and His angels send blessing over those who have taken the pre-dawn meal.” (Ahmad, graded authentic by Shaikh Al-Albani in Sahih Al-Jami ´ As- Saghir, No. 3683)
 Allah and His angels send blessing' signifies that Allah sends His Grace, Honor, Blessings, and Merey on him, and His angels ask Allah to bless and forgive him.
4.       Hasten to break the Fasting
Hastening to breaking the fast, without delay is from the Sunnah of the Prophet, Hastening means to break the fast immediately after sunset without any further delay.
“People will continue to adhere to good as long as they hasten break the fast.” (Al-Bukhari and Muslim)
5.       How to break the Fast
Narrated Anas:
 “Allah's Messenger used to break his fast before Maghrib (sunset) prayer with three fresh dates; if there were no fresh dates, he would eat three dry dates; and if there were no dry dates, he would take three draughts of water.” (Abu Dawud and others, graded authentic by Shaikh Al-Albani in Sahih Al-Jami ´ As-Saghir, No.4995)
6.       Times responding to the Supplication
Those believers who strive and control themselves, abstaining from those things restricted, such as food, drink, and sexual desire, all day long, to attain the Pleasure of Allah, will definitely have a special status with Allah. Thus, responding to his invocation when breaking his fast is more likely to occur. Allah's Messenger said:
“The supplication of a fasting person upon breaking his fast will not be rejected.” (Ibn Majah, graded authentic by Shaikh Al-Albani in Sahih Sunan Ibn Majah, No. 1432)
7.       What to Supplicate upon breaking the Fast?
There is a well-known invocation related in the hadith in this respect.
 “Allahumma laka sumtu wa-‘ala Rizqika Aftartu.”
(O Allah! For You I have observed fasting and with Your provisions do I break my fasting).
A second supplication is “Allahumma laka sumtu, wa bika amantu, wa-‘alaika tawakkaltu, wa ‘ala rizqika aftartu.”
(O Allah! For you I have observed fasting and in You I have believed and upon You I have relied, and with Your provisions do I break my fasting).
8.       Reward for helping Others to break their Fast
Allah's Messenger said:
“He who provides a fasting person something with which to break his fast, and he who equips a fighter (in the way of Allah with arms, etc.) will learn the same reward as the one who was doing it.” (At-Tirmidi, graded authentic by Shaikh Al-Albabi in Sahih At-Targhib, No.1072)
9.       Shunning Evil Deeds
A fasting person must abstain from the following evil deeds and speech:
           i.         False speech
Allah's Messenger said:
“Whosoever doesn’t give up speaking falsely, and acting on those lies and evil action, Allah does not care for his abstaining from eating and drinking (i.e., Allah will not accept his fasting).” (Al-Bukhari)
         ii.         Vain speech and foul Language
Allah's Messenger said:
“Fasting is not just (abstaining from) eating and drinking, but fasting is also (refraining) from vain speech (Laghw) and foul (or obscene) language (Rafath). If one you is being verbally abused or annoyed, he should say: ‘I am fasting.’” (Al-Bayhaqi in his Sunan, Ibn Khuzaymah in his Sahih, Al-Hakim and others. It was graded authentic by Shaikh Al-Albani in Sahih Al-Jami ‘ As Saghir, no.5376
Permissible things for fasting Person
It is permissible to observe fasting after taking one’s pre-dawn meal while one is in a state sexual impurity. However, it is imperative that such person take a full bath to offer the prayer. Narrated ‘Aishah:
“Allah's Messenger would wake up at Fajr (dawn) in a state of sexual impurity after having intercourse with his wives. So, he would then take a bath and observe fasting.” (Al-Bukhari and Muslim)
It is allowed to clean the mouth using the Miswak (tooth-stick).  There is no harm for the fasting person to sniff water into his nose to rinse it out, if they take care not to let the water reach too far inside the nose. In a normal state, there is nothing wrong in overdoing such sniffing. Allah's Messenger said:
“And if not fasting, sniff water up well inside the nose.” (authenticated by Shaikh Al-Albani)
It is allowed to kiss one’s wife while fasting as well as to embrace her.
It is learnt from hadith that kissing and fondling one’s wife is permissible even if one is fasting. However, this is exclusively limited to those who have self-control and restrain during such passionate moments. Nevertheless, contemporary scholars hold the firm view that if the fasting person is young, then it is undesirable to kiss or fondle his wife while fasting. In case of older individuals, such acts are acceptable. The reason for this distinction is obvious in the case of youths, since the danger of exceeding the boundaries of excitement is more likely than in the case of the more mature person.
Medicinal injections are allowed for the fasting person, as long as such injections are not food or nourishment substitutes. This type of injection should strictly be for medical treatment only. It does not matter if the injection was intravenous or underneath the skin, as it does not reach the stomach through the customary manner (that food does).
Similarly, in a state of fasting, it is permissible to use cupping to drain blood. That is, the process of drawing blood to the surface of the skin by creating a vacuum at that point. Having one’s teeth removed is also permissible.
“The prophet has himself cupped when he was fasting.” (Al-Bukhari)
Applying kohl and eyeliner into eyes, dropping some medicine into eyes or ears, are also permissible, even while fasting, whether some taste from it finds its way to the throat or not. One’s fasting is not invalidated by these actions.
Actions that void Fast
1.       Intentional eating or drinking is among the things that invalidate the fast. Meanwhile, if somebody eats or drink forgetfully, or he is forced to do so, then he should complete his fasting. Allah’s Messenger said:
“If somebody cats or drink forgetfully, then he should complete his fasting, for what he has eaten or drank, has actually been given to him by Allah.” (Al-Bukhari and Muslim)
2.       Intentional vomiting: if a fasting person intentionally vomits, his fasting will be void. However, if one unintentionally vomits, his fast is valid. Allah’s Messenger said:
“Whoever is overcome and vomits is not to make up for the day, and whoever vomits intentionally must make up for the day.” (Related by the Four Sunnah Compilers and others, authenticated by Shaikh Al-Albani in sahih Al-Jami ‘As-Saghir, No.6243)
3.       Sexual intercourse with the wife: if a fasting person purposefully has sexual intercourse, his fast will be null and void and he must make up for the day later, as well as paying the expiation for it. This expiation is to free a slave, observe fast for two successive months, or feed sixty of the poor. (Al-Bukhari and Muslim)
4.       If things like gulcose, blood or any type of foodstuff reach one’s stomach, then the fast is invalidated. This is because one has taken them intentionally for consumption.
5.       Menstruation and post-childbirth bleeding invalidate the fast.
6.       Purposeful ejaculation of semen invalidates one’s fast. Unintentional ejaculation which occurs by a wet dream will not invalidate the fast, because this action is something beyond one’s control and choice, contrary to the former case.
7.       In the case when someone has lost blood due to an injury or wound, if he is given blood to replenish his blood supply, then his fast will be broken. However, the mere loss of blood does not break the fast.
Issues related to making up for the Fast
1.       The first category includes the sick, or one traveling, or in a period of menstruation and post-childbirth bleeding. Then they should hasten to make up for missed days of fasting immediately after Ramadan. It is not necessary that they be made up in successive days.
2.       Whoever died and missed some obligatory prayers, and then there is no making up for those missed prayers. Similarly, if a person becomes too weak to fast, he must feed an indigent for each missed day during his lifetime. However, making up for those missed days is not required.
3.       Whoever made a vow, swearing to fast, but was unable to do so during his lifetime, his heirs must fulfill the vow for him. Allah’s Messenger said:

“Whoever dies while required to fast, and then his guardians must fast on his behalf.” ( Al-Bukhari and Muslim)


Monday, May 20, 2013

Virtuous Deeds of Ramdan

                Praise to bee ALLAH. Peace and blessings be upon the messenger of ALLAH, his family, his companions and those who follow him until the Day of Judgment. ALLAH has blessed this month with numerous advantages and virtues over other months, and distinguished it due to the following merits;
·         This is the month in which the noble Qur’an was revealed. ALLAH says:
                “The month of Ramadan in which was revealed the Qur’an”        (2: 185)
·         In one of the odd nights of the last ten days of this month, there will be night of Decree. Worshipping ALLAH in that night is better than worshipping Him a thousand months. ALLAH says;
               “The night of Al-Qadr (decree) is better than a thousand months.” (97: 3)
One thousand months means 83 years and 4 months, which the average person does not complete. This is one of the best graces that ALLAH has bestowed on this Muslim Ummah, granting us a very tremendous night in this month.

1.      FASTING:
The best deed of this month is fasting. ALLAH’s messenger said: “all the deeds of the children of Adam (people) are from them, and the reward of good deeds is multiplied ten times to seven hundred times. ALLAH the All-Mighty and noble say: ‘except for fasting, which is for me, and I will give the reward for it. He has abandoned his food, drink and desires for my sake.’ There are two pleasures for the fasting person; one at the time of breaking his fast, and the other at the time when he will meet his Lord. The smell coming from the mouth of a fasting person is better to ALLAH than the aroma of musk.” (Al-Bukhari and Muslim)
In order version of the Hadith, ALLAH’s messenger said: “Whoever observes fasting in Ramadan with firm belief and hope of reward, his past sins will be forgiven.” (Al-Bukhari)
Those bountiful rewards and merits will not be attained merely by abandoning one’s routine menu of food or drink. Rather it will be achieved only by those who really observe fasting in a proper manner, then shun all evil deeds and vices, such as telling lies, backbiting, false speech, obscene behavior, and absurd acts. ALLAH’s messenger said: “whoever doesn’t abstain from speaking falsely, and acting upon false speech, ALLAH does not care for his abstaining from eating and drinking.”  (Al-Bukhari)
And he said: “Fasting is shield; so on a day that one is fasting, he should not indulge in offensive behavior or arguing; if anyone verbally abuses him or provokes him, he should say; ‘I am fasting’.”   (Al-Bukhari and Muslim)
Another good deed of Ramadan is to perform the night prayer, with utmost humility and obvious reverence to ALLAH. Describing the very qualities of the servants of the most gracious, ALLAH added:
“Whoever prays night prayer in Ramadan, with firm belief and expecting a reward for it, his previous sins are forgiven.”          (Al-Bukhari and Muslim)

The third good deed of this blessed month of Ramadan is charity and benevolence narrated Ibn Abbas: “the messenger of ALLAH was the most generous of people, and he used to be more so in the monthe of Ramadan when Jibrael (Gabriel) visited him. Jibrael used to meet him on every year in the night of Ramadan until the end of the month. The messenger of ALLAH used to recite the Noble Qur’an to Jibrael, and when Jibrael met him, he was more generous than the fair wind [sent by ALLAH with glad tidings (rain), referring to doing charitable deeds].” (Muslim)
It is well understood from this Hadith that spending in charity and doing kind acts during the blessed month of Ramadan is more virtuous than during the other months.
The goal of giving in charity and donating is to attain the pleasure of ALLAH. This will be achieved by spending wealth, in the way of charity, on those who are poor, needy, indigent, orphans, widows, oppressed and downtrodden people of the community, etc., taking care of their social needs.

Another good deed is to provide the food or drink with which one will break their fast. ALLAH’s messenger said: “he who provides a fasting person something with which to break his fasting, will earn the same reward as the one who was observing the fast, without diminishing the reward of the latter at all.”  (Al-Tirmidhi)
In another version of Hadith, ALLAH’s messenger said: “He who provides a fasting person something with which to break his fasting, or he who equips a fighter (with war materials in the way of Allah), will earn the same reward as the one who was doing it.” (Al-Tirmidhi, graded authentic by Shaikh Al-Albani in Sahih Al-Targhib, no. 1072)

The blessed month of Ramadan is the month in which the Qur’an revealed. Thus, this blessed month of Ramadan is even more special in relation to the Qur’an, because ALLAH distinguished it by revealing the Qur’an during it. Another reason is that on every night of Ramadan, the angel Jibrael (Gabriel) used to meet the messenger of ALLAH, who would recite the whole Qur’an to Jibrael.
The companions of the Prophet and their successors would concentrate on reciting the Qur’an during this blessed month, completing it within ten, seven, and three or even less days according to their best ability. Some of the scholars are firm in their view that reciting the whole Qur’an in less than three days is prohibited according to an authentic Hadith. This is related to ordinary days and normal circumstances, while, blessed times and sacred venues are exempted from this general rule.

It is necessary for everyone who recites or listens to the Noble Qur’an to be attentive with a sense of humility. This can be achieved it both the one reciting and the listener are familiar with the translation of its meanings, since reciting the Qur’an in rushed and melodic style is restricted. Nevertheless, the fact is that the Qur’an is not a title disseminating stories and tales; rather it is to be recited with the absolute intention that it is a testament meant for the true guidance of all humanity. Every single verse of the Noble Qur’an, issuing promises and threats, giving good news and admonition, is to be recited contemplatively. Wherever any verse mentions the mercy of ALLAH, begging forgiveness, good news and the bounties that ALLAH grants to the believers, and then it is recommended for one to supplicate to ALLAH to be granted his request. Similarly, wherever there is mention of warning and admonition, punishment and menace, then it is recommended to seek ALLAH’s protection from that. Our pious predecessors were reciting the Qur’an, understanding the contemplating its meanings repeatedly, as if they were submissively standing before ALLAH while doing so. Those who listen to the Qur’an in such a manner, with understanding while contemplating over its meanings are also influenced in such a tremendous fashion.
One of the special deeds of Ramadan is I’tikaf. The Prophet used to pay close attention and give special importance to his good deed. During the last ten days and nights of Ramadan , The one in such a state confines himself to the mosque, concentrating on worship, leaving worldly activities and affairs. The Prophet was very punctual for this practice, ad it is reported that once he missed the practice of I’tikaf, so he performed it for another ten days from the last ten days of the month of Shawwal, (Al-Bukhari). The Prophet used to perform I’tikaf every year in the month of Ramadan for ten days, and during the year of his death, he stayed in I’tikaf for twenty days. (Al-Bukhari).
 Performing I’tikaf means to continue oneself in seclusion in a mosque for the purpose of worshipping ALLAH alone, leaving every worldly and personal affair. One’s mind exclusively concentrates on the goal of pleasing ALLAH. He is engaged in various types of worship, repentance, and beseeching ALLAH’s forgiveness. He offers as many voluntarily prayers as he can. Saying statements of remembrance and invocations to ALLAH, etc. in this sense, practicing I’tikaf is a combination of many acts of worship.

The night of Decree: a single night of it is more virtuous and meritorious than one thousand months. This night will occur in one of the five odd nights of the last ten days of Ramadan. The exact time of its occurrence is an absolute mystery. One of the possible reasons behind its secrecy is that a true believer should endeavor in worshipping during those uneven nights so as to attain all the rich reward and virtue of that tremendous time.
ALLAH’s messenger ahs described its superiority and said:  “whoever prays during the night of decree, with firm belief and expecting reward for it, his previous sins are forgiven.” (Al-Bukhari and Muslim)
In other words, whenever you endeavor in worshipping in the odd nights of the last ten nights, then you will definitely attain the virtues of the night of decree.
It is clear that performing I’tikaf is confined to the last ten days of Ramadan. The night of decree is likely to occur during one of the odd nights of the last ten nights of Ramadan, and by searching for that night it is better to stay awake during the whole night, increasing in all types of worship including the nightly prayer, and the remembrance of ALLAH.
Moreover, the messenger of ALLAH would prepare himself to be more diligent in worship, particularly when the last ten nights of Ramadan began. He would keep awake at night for prayer and devotion, and awaken his family. Narrated Aishah. “When the last ten nights (of Ramadan) began, ALLAH’s messenger would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.” (Muslim)
In another version of the Hadith, Aishah said; “ALLAH’s messenger used to strive more (in worship) during the last ten nights of Ramadan than he did during other time.” (Muslim)
Therefore, we also endeavor in these last ten days to devout ourselves in worshipping ALLAH, and seeking his forgiveness.
Aishah said, “I asked ALLAH’s messenger: ‘O messenger of ALLAH! If I realize the night of decree, what should I supplicate in it?’ he replied, ‘you should supplicate:  Allahumma innaka Afuwwun, Tuhibbul-Afwa Fa’fu anni’
O ALLAH! Your are the most forgiving and you love forgiveness; so forgive me.’” (Al-Tirmidhi, graded authentic by shaikh Al-Albani in Sahih Sunan At-Tirmidhi, no. 2789)
Performing Umrah in Ramadan is especially virtuous. Narrated Umm Sanan Al-Ansariyah The Prophet said to a woman: “perform Umrah when Ramadan comes, for Umrah in Ramadan is equal to Hajj (in reward).” (Al-Bukhari and Muslim)
In another version, with Al-Bukhari; ALLAH’s messenger said to her: “… as it is equal to Hajj with me (in reward).”  (Al-Bukhari)

ALLAH, the most high has encouraged supplication, as we read in the noble Qur’an, while he mentions the issues and rules pertaining to the blessed month of Ramadan. ALLAH says:
“And when my servants ask you (O Muhammad) concerning me, then (answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on me (without any mediator or intercessor). So let them obey me and believe in me, so that they may be led a right.”   (2: 186)
In a  Hadith, ALLAH’s messenger said: “the supplication of a servant continues to be granted as long as he does not supplicate for a sinful thing or for something that would cut off the ties of kinship, and he does not grow impatient.” It was said, “O ALLAH’s messenger! What does growing impatient mean?” he said, “it is one’s saying, ‘I supplicated again and again, but I do not think that my prayer will be answered.’ Then he becomes frustrated (in such circumstances) and gives up supplication altogether.”  (Al-Bukhari and Muslim)
The Prophet mentioned a person who is wandering, lost; his hair is disheveled and covered with dust. He lifts his hand towards the sky and thus makes the supplication:
          “O lord! O lord! But his food is unlawful, his drink is unlawful, his clothes are unlawful. And his nourishment is unlawful, how can, then his supplication he accepted?” (Muslim)
It is very obvious that there are certain conditions and manners to be met in order for our supplications to be granted, as mentioned in the following Hadith. Additionally, whoever observes these rules, then he will reap more reward for his actions. ALLAH’s messenger said:      
“whenever a Muslim supplicates – no for sin nor breaking the ties of kinship – ALLAH responds to his supplication in one of three ways. Either his invocation will be answered quickly, or deferred (its reward) from him into the hereafter, or a similar kind of trouble will be averted from him.” Upon this they (companions) said, “what if we ask for a lot?” ALLAH’s messenger said, ALLAH is more plentiful in responding“(Imam Ahmed, and a similar version by Al-Tirmidhi which was graded authentic in Saikh Al-Jami As-Saghir, no. 5714.)
People should not only supplicate on their own behalf, but they should also increase in prayer for their friends, relatives and neighbors, in their absence, with sincere heart.
ALLAH’s messenger said; “The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Every time he makes a supplication for good for his brother, the angel appointed for this particular task says ‘ameen! (May it be for you, too).”   (Muslim)
The human being is naturally feeble-minded and impatient. Once he feels uncomfortable of faces disturbance from anyone, he immediately invokes curses on others, sometimes even on his own children or himself. ALLAH’s messenger said; “do no invoke curses on yourself or on your children, or on your possessions, lest you should happen to do it at a moment when the supplications are accepted, and you prayer might be granted.” (Muslim)
It is of paramount importance to remember that no Muslim should unjustly hurt and does not oppress another Muslim, nor any human being, since the supplication of the oppressed is instantly answerable from ALLAH. ALLAH’s messenger said: “Beware of the supplication of the oppressed, for there is no barrier between him and ALLAH.” (Al-Bukhari)
This month is a special month for seeking forgiveness, repentance, and mercy from ALLAH. In other words, every Muslim should endeavor to abide in repentance to ALLAH, by which ALLAH will excuse his minor sins. Meanwhile, as far as the human rights are concerned, there will be no pardon unless these are fulfilled in this world, case by case. For instance, if you have stolen from someone, you must reimburse him for it. If you abused him or slandered him, you should approach him asking his pardon and apology. If you have possessed some land illegally of have some materials that do not really belong to you, then you must return the same to its proper proprietor. Despite the proper manners, if the rights of others are not fulfilled, then one’s repentance and supplications are not acceptable. Similarly, if he neglected the commandments of ALLAH, being disobedient in all dealings with him, for instance, he takes bribes, or earns money from usury and interest, of deals in illegitimate and forbidden business, of makes deals by swearing with false testimony, lies and threats. These are all evil actions that must be abandoned. Otherwise, ALLAH will not respond to you supplication.
It is very essential, to be eligible for ALLAH’s mercy and forgiveness, that we keep away from mutual enmity, holding grudges with each other, having malice towards each other, and we must not break the ties of kinship. If one of us severed relationships due to a dispute over worldly affairs, then we should immediately reconcile unselfishly, and excuse each other for the sake of the relationship. Otherwise, ALLAH will not respond to our player, preventing us from his mercy and forgiveness.
ALLAH’s messenger said; “the gates of paradise are opened on Mondays and Thursdays, then every servant (of ALLAH) is granted forgiveness if he does not associate anything with ALLAH in worship. But the person in whose heart there is rancor against his (Muslim) brother, they will not be pardoned. It will be said about them; ‘hold both of them until they reconcile with each other.’”   (Muslim)
From this Hadith, it is very obvious that mutual enmity and malice between Muslims are grave sins, and therefore they must be shunned. Because of the consequences of these behaviors, ALLAH’s messenger has warned the Muslim from breaking his relationship with another Muslim, and persistently shunning his Muslim brother for more than three consecutive days.