Showing posts with label Mistakes in Ramadan. Show all posts
Showing posts with label Mistakes in Ramadan. Show all posts

Thursday, June 4, 2015

What is Laylatul Qadr -  Information on Shab-e-Qadr

What is Laylatul Qadr - Information on Shab-e-Qadr

Information on Shab-e-Qadr

Let's to analyze this topic with commentary, (tafseer) on chapter 97 of Al-Qur'an, Al-Qadir (the Night of Power).



Watch Speech on Shab E Qadr and its importance




Al-Qadr

This chapter (surah) was revealed in Makkah, and its basic theme is honoring the revelation of this blessed book, the Holy Qur`an. The Night of Power or honor is a special gift only to the community (Ummah) of Islam. The night is one which even the angels in the heavens see as worthy of witnessing. The night is so rich with holiness, as the night when good deeds are returned, and is equal to a thousand months in the sight of Al­lah.

In a report by Abi Hatim and Al-Wahidi, by way of Mujahid, the Messenger (saas) mentioned that there was a man among the Israelites who devoted his life to the cause of Allah for a thousand months. The companions were amazed and im­pressed, but were saddened because they knew there would be no way that they could reach this status of devotion. So Allah (SWT) revealed this surah to inform them that He had just blessed this Ummah with the Night of Honor, which is equal to a thousand months.

“We have indeed revealed it, (Al-Qur`an) in the Night of Power.”

In surah Al-Qadr Allah (SWT) clearly states:
"Surely We revealed it (the Holy Quran) on the grand night. And what will make you comprehend what the grand night. The grand night is better than a thousand months. The angels and Gabriel descend in it by the permission of their Lord for every affair, Peace! It is till the break of the morning." Holy Quran (97:1-5)

By revealing Al-Qur'an in the Night of Power, Allah (SWT) inaugurated or started its revelation for the beginning of the prophethood ('Bi'ethah), and the Prophet's mission of Al-Islam began in the month of Ramadan on that Night. Al-Qur'an was not revealed in one night; it was revealed over the course of 23 years.

Ibn Abbas (raa) said: The whole Qur'an was revealed to the lower heavens from the protective slate (Lawhul Mahfuz) on the Night of Power, then from there to the earth in the course of 23 years.

The word power, Al-Qadr, has several implications and mean­ing, but we cover only those implications which are relevant to the issues here.

Qadr implies having power over something, as in the case of the Creator over the creation. Allah's (SWT) excellence is Al-Qadr, capable, omnipotent, almighty, all powerful. It also im­plies excellence and high esteem, and as for this Night of Power, it is highly esteemed and regarded.

For this night is equal to over 80 years in the sight of Allah (SWT).
It also implies to maintain, appoint, assign or decree an order. Thus, in the Night of Power, Allah (SWT) proclaims to the an­gels His commands and orders in regards to the affairs of the universe. From this meaning is derived the concept of Al-Qada Wa Qadar, the fifth article of faith, that Allah has decreed or preordained or, in other words, has full knowledge of all that the human being will do with his free will. A man's decision to act freely in good conscience or bad conscience is all known to Allah (SWT), past, present and future.

Qadr also implies measurement, that is all the events of the year will occur in accordance to the exact measurement of what is in the knowledge of Allah, Who states:
“Verily, all things have We created in propor­tion and measure.” (Al-Qur`an, 54:49)
Common Mistakes in Fasting (Roza) and Ramadan (Ramazan)

Common Mistakes in Fasting (Roza) and Ramadan (Ramazan)

Below are the mistakes we commit in fasting and in Ramadan and take it very lightly, which is not permissible in Islam. Please pray and try to avoid as must as possible these mistakes


1. Taking Ramadan as a Ritual

For many of us Ramadan has lost its spirituality and has become more of a ritual than a form of Ibaadah. We fast from morning to night like a zombie just because everyone around us is fasting, too. We forget that it’s a time to purify our hearts and our souls from all evil. We forget to beseech Allah SWT to forgive us and ask Him to save us from the Hell-Fire. Surely, we stay away from food and drink but that’s about it.

Although the Prophet (s.a.w.w.) said: Jibra’eel said to me, ‘May Allah rub his nose in the dust, that person to who Ramadan comes and his sins are not forgiven,’ and I said, ‘Ameen’. Then he said, ‘May Allaah rub his nose in the dust, that person who lives to see his parents grow old, one or both of them, but he does not enter Paradise (by not serving them) and I said, ‘Ameen’. Then he said, ‘May Allaah rub his nose in the dust, that person in whose presence you are mentioned and he does not send blessings upon you,’ and I said, ‘Ameen.” [Tirmidhi, Ahmad and others. It is classified as Saheeh by al-Albaani]

2. Too much stress on food and drink

For some people, the entire month of Ramadan revolves around food. They spend the eintire day planning, cooking, shopping and thinking only about food, instead of concentrating on Salah, Quraan and other acts of worship. They think so much about food that they turn the month of ‘fasting’ into the month of ‘Feasting’. Come Iftar time, their table is a sight to see, with the multitudes and varieties of food, sweets and drinks.

They are missing the very purpose of fasting, and thus, increase in their greed and desires instead of learning to control them. Besides, it leads to wastage of food and extravagance. …and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance) [Qur’an, al-Araaf :31]

3. Spending all day cooking

Some of the sisters (either by their own choice or forced by their husbands) are cooking all day and all night, so that by the end of the day, they are too tired to even pray Ishaa, let alone pray Taraweeh or Tahajjud or even read the Qur’an. This is the month of mercy and forgiveness. So turn off that stove and turn on your Imaan!

4. Eating too much

Some people stuff themselves at Saher until they are ready to burst, because they think this is the way to not feel hungry during the day and some people eat at Iftaar, like there is no tomorrow, trying to ‘make up for the food missed’. However, this is completely against the Sunnah. Moderation is the key to everything.

The Prophet (s.a.w.w.) said: ‘The son of Adam does not fill any vessel worse than his stomach; for the son of Adam a few mouthfuls are sufficient to keep his back straight. If you must fill it, then one-third for food, one-third for drink and one-third for air.’ [Tirmidhi, Ibn Maajah. Classified as saheeh by al-Albaani]

Too much food distracts a person from many deeds of obedience and worship, makes him lazy and also makes the heart heedless. It was said to Imam Ahmad: Does a man find any softness and humility in his heart when he is full? He said, I do not think so.

5. Sleeping all day

Some people spend their entire day (or a major part of it) ’sleeping away their fast’. Is this what is really required of us during this noble month? These people are also missing the purpose of fasting and are slaves to their desires of comfort and ease. They cannot ‘bear’ to be awake and face a little hunger or exert a little self-control. For a fasting person to spend most of the day asleep is nothing but negligence on his part.

6. Wasting time

The month of Ramadan is a very precious time, so much so that Allaah SWT calls this month ‘Ayyamum Ma’doodaat’ (A fixed number of days). Before we know it, this month of mercy and forgiveness will be over. We should try and spend every moment possible in the worship of Allah so that we can make the most of this blessing. However, there are some of us who waste away their day playing video games, or worse still, watching TV, movies or even listening to music to occupy their mind so that they won’t feel the hunger pangs. Subhaan Allah! Trying to obey Allah by DISOBEYING Him!?

7. Fasting but not giving up evil

Some of us fast but do not give up lying, cursing, fighting, backbiting, etc. and some of us fast but do not give up cheating, stealing, dealing in haraam activities, buying lottery tickets, selling alcohol, fornication, etc. and all kinds of impermissible things without realizing that the purpose of fasting is to not stay away from food and drink; rather the aim behind it is to fear Allaah, to increase our Taqwa.

‘O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)’ [Qur’an, al-Baqarah :183]

The Prophet (s.a.w.w.) said: ‘Whoever does not give up false speech and acting upon it, and ignorance, Allaah has no need of him giving up his food and drink.’ [Bukhaari]

8. Skipping Saher (sehri)

The Prophet (s.a.w.w.) said: ‘Eat Saher for in suhoor there is blessing.’ [Bukhaari, Muslim] and he (s.a.w.w.) said: ‘The thing that differentiates between our fasting and the fasting of the People of the Book is eating suhoor.’ [Muslim]

9. Not fasting if they missed Saher

Some people are too scared to fast if they miss Saher. However, this is an act kind of cowardice and love of ease. Missing a few morsels in the morning will, insha’Allah, not lead to death. Remember, obedience to Allaah overcomes everything. Saying the intention for fast out loud or saying a specific dua’a to start fasting are bid’ah. The intention is an action of the heart. We should resolve in our heart that we are going to fast. That is all we need. It is not prescribed by the Shari’ah for us to say out loud. Also, there is no specific dua’a to be recited at the time of starting the fast in the Sunnah. Whatever ‘dua’a’ one may see on some papers or Ramadan calendars, etc. is Bid’ah.

10. Delaying opening fast

Some people wait until the adhaan finishes or even several minutes after that, just to be ‘on the safe side’. However, the Sunnah is to hasten to open the fast, which means opening fast whenever the adhaan starts, right after the sun has set (and not before). Aa’ishah (RA) said: This is what the Messenger of Allaah (s.a.w.w.) used to do. [Muslim]

The Prophet (s.a.w.w.) said: ‘The people will continue to do well so long as they hasten to open the fast.’ [Bukhaari, Muslim]

Determine to the best of your ability, the accuracy of your clock, calendar, etc. and then have tawakkul (trust) on Allaah SWT and break your fast exactly on time.

11. Eating continuously until the time for Maghrib is up


Some people put so much food in their plates when breaking their fast and continue eating, enjoying dessert, drinking tea, etc., until they miss the Maghrib prayer. That is obviously not right. The Sunnah of the Prophet (s.a.w.w.) was that once he broke his fast with some dates, then he would hasten to the prayer. Once you are done with the prayer, you can always go back and eat some more if you wish.

12. Missing the golden chance of having your Dua’a accepted

The prayer of the fasting person is guaranteed to be accepted at the time of breaking fast.

The Prophet (s.a.w.w.) said: ‘Three prayers are not rejected: the prayer of a father, the prayer of a fasting person, and the prayer of a traveler.’ [al-Bayhaqi, classified as saheeh by al-Albaani]

Instead of sitting down and making Dua’a at this precious time, some people forego this beautiful chance, and are too busy frying samosas, talking, setting the food, filling their plates and glasses, etc. Think about it…Is food more important than the chance to have your sins forgiven or the fulfillment of your Dua’as.

13. Fasting but not praying

The fasting of one who does not pray WILL NOT BE ACCEPTED. This is because not praying constitutes kufr as the Prophet (s.a.w.w.) said: ‘Between a man and shirk and kufr there stands his giving up prayer.’ [Muslim]

In fact,none of his good deeds will be accepted; rather, they are all annulled.

‘Whoever does not pray ‘Asr, his good deeds will be annulled.’ [Bukhaari]

14. Fasting and not wearing Hijaab

Not wearing the Hijaab is a major sin as it is obligatory for Muslim women. (See Surah Nur, Surah Ahzaab). So fasting and not wearing hijaab certainly takes away, enormously, from the rewards of fasting.

15. Not fasting because of exams or work

Exams or work is not one of the excuses allowed by the Shariah to not fast. You can do your studying and revision at night if it is too hard to do it during the day. Also remember that pleasing and obeying Allaah is much more important than ‘good grades’. Besides, if you will fulfill your obligation to fast, even if you have to study, Allaah will make your studies and other activities easy for you and help you in everything you do. ‘Whosoever fears Allah, He will appoint for him a way out and provide for him from where he does not expect, Allah is Sufficient for whosoever puts his trust in Him. [Qur’an, Surah at-Talaaq :2-3]

16. Mixing fasting and dieting

Do Not make the mistake of fasting with the intention to diet. That is one of the biggest mistakes some of us make (especially sisters). Fasting is an act of worship and can only be for the sake of Allah alone. Otherwise, mixing it with the intention of dieting may become a form of (minor) Shirk.

17. Praying only on the night of the 27th Ramadan

Some people pray only on the 27th to seek Lailat ul-Qadr, neglecting all other odd nights, although the Prophet (s.a.w.w.) said: ‘Seek Lailat ul-Qadr among the odd numbered nights of the last ten nights of Ramadaan.’ [Bukhaari, Muslim]

18. Wasting the last part of Ramadan preparing for Eid

Some people waste the entire last 10 days of Ramadan preparing for Eid, shopping and frequenting malls, etc. neglecting Ibadah and Lailatul Qadr. Even though, the

Prophet (s.a.w.w.) used to strive the most during the last ten days of Ramadan in worship [Ahmad, Muslim] and not in shopping. Buy whatever you need for Eid before Ramadan so that you can utilize the time in Ramadan to the utmost.

Aa’ishah (RA) said: ‘When the (last) ten nights began, the Messenger of Allaah (s.a.w.w.) would tighten his waist-wrapper (i..e., strive hard in worship or refrain from intimacy with his wives), stay awake at night and wake his family.’ [Bukhaari and Muslim]

19. Iftaar parties

Although inviting each other for breaking fast is good and encouraged, some people go to extremes with lavish ‘Iftaar parties’ with all sorts of disobedience to Allah, from flirting, mixing of the sexes and hijaab-less women to show-off and extravagance, to heedlessness to Salaah, and Taraweeh to even music and dancing. It’s not too late to rectify ones mistake and do good for the sake of Allah.

Inform My servants that I am the Forgiver, Most Merciful. [Qur’an, al-Hijr:49]
Kaffara (Penalty) for not fasting Ramadan

Kaffara (Penalty) for not fasting Ramadan

Kaffara (Penalty) for not fasting Ramadan


Q: How much is the Kaffara (Penalty) for not fasting in Ramadan?

A: It is a great sin to eat or drink during the days of Holy Ramadan, or deliberately commit acts which break the fast without a justifiable reason. Anyone who leaves out a fast purposely have to give Qaza as well as Kaffara. 

The Kaffara for each fast is either:

(1) To free a slave. Or
(2) To fast for 60 days. Or
(3) To feed 60 poor.


If you choose to fast for 2 months (60 days) as Kaffara, you will have to fast for 31 days together and thereafter, you can complete the balance of 29 days in your own time. However, you will not begin fasting your 31 days when you know there will be a day in between when it is Haraam to fast; e.g.

You will not begin fasting your Kaffara at the beginning of Zilhajj as on the 10th of Zilhajj [Eid-ul- Hajj] it is Haraam to fast.

If however, you choose to feed 60 poor, you have to give away food or grain which would be enough for a full meal. This can be in the form of wheat, barley or loaves. If a person breaks his fast by a Haraam acts like:

(1) Drinking Alcohol, etc. Or

(2) Attributing lies to Allah, His Prophets and the Imams. Then he or she will have to give ALL the three above said Kaffara together.

Also Read

Do's and Dont's during fasting in the holy month of Ramadan

Do's and Dont's during fasting in the holy month of Ramadan




The things, which are forbidden during fasting can be divided into three (3) groups as follows:

(A) Related to Head and Mouth:

01. Eating
02. Drinking
03. Intentionally letting the thick dust or smoke enter the throat
04. Vomiting intentionally (even if it is for a medical purpose)
05. Submerging the head completely into the water

(B) Related to Private Parts:

06. Sexual intercourse
07. Doing anything that would cause discharge of semen
08. Using liquid enema
09. Intentionally remaining in state of Janabat [It is a state of ritual impurity (Najasat) caused by sexual intercourse or discharge of semen. “Junub” means the person on whom Ghusl-e-Janabat is Wajib] till the time of fajr.

A person becomes Junub and goes to sleep:
(a) With intention of not doing Ghusl before dawn = Fast is Batil (Null/Void)
(b) With intention of doing Ghusl before dawn:
i. But did not wake up before dawn = Fast is valid
ii. Woke up once and went back to sleep till fajr = Fast + do Qaza
(Make up the fast during other days after Ramadan)
iii. Woke up twice and went back to sleep till fajr = Fast + do Qaza + it is recommended to pay Kaffara (Penalty)
Similarly, intentionally remaining in state of Hayz (period) for a woman whose bleeding
has stopped and has enough time to do Ghusl or, at least, Tayammum before fajr.

(C) Moral or Ethical:

10. Kizb (lying) of the highest type - falsely attributing a statement to Allah, the Prophets, and
the Imams - makes the fast Batil (Null/Void)

Note: If a person does any of the Muftirat intentionally, then the fast will become Batil. However,
doing any of these unintentionally does not harm the validity of fasting.

Wednesday, July 25, 2012

The Medical Benefits of Taraweeh Prayers

The Medical Benefits of Taraweeh Prayers

Muslims derive therapeutic and spiritual benefits starting from the Wudu to the physical movements in the Salat-Takbir, Qiyam, Ruku, Sajda, Jalsa, and Tasleem. We perform five daily contact prayers (Salat) and voluntary prayers (Sunnah, Nafl) throughout the year and Taraweeh prayers during the month of Ramadan. This results in moderate physical exercise particularly to every muscle in the body. Some muscles contract isometrically (same length) and some contract in approximation or isotonically (same tension). The energy needed for the muscle metabolism increases during the performance of Salat, resulting in a relative deficiency of oxygen and muscle nutrients. In turn this deficiency causes vasodilatation - an increase in the caliber of blood vessels, thereby allowing blood to flow easily back to the heart. The temporarily increased load on the heart acts to strengthen the heart muscle and to improve the circulation within the heart muscle.

During the month of Ramadan, additional prayers are performed after salatul Ishaa, called Taraweeh prayers which vary from eight rakat to 22 rakat. There's a few minutes break after every four rakat for chanting and extolling the Majesty of Allah. After Iftar the blood glucose level continues to rise from the food ingested. Just before the Iftar meals, the blood glucose and insulin levels are at their lowest level. After an hour or so after the Iftar meal, the blood glucose begins to rise and also plasma insulin. The liver and the muscles take up the circulating glucose. The blood sugar reaches high levels in an hour or two and the benefits of Taraweeh prayers come into effect. The circulating glucose is metabolized into carbon dioxide and water during the Taraweeh prayers.

Hence, the Taraweeh prayers help in expanding the extra calories and improve flexibility, coordination, reduce stress-related autonomic responses in healthy persons, and relieve anxiety and depression.

Physical and Emotional Well-being

The gentle exercises performed in Taraweeh prayers improve physical fitness, emotional well-being and increase the longevity of the Namazi (one who performs the Salat or Namaz). When a little extra effort is made, as in performing the Taraweeh prayers, there will be a betterment in the endurance, stamina, flexibility and strength. It was noted that the five daily prayers (salat) produce the same physiological changes without any undesirable side effects as those produced by jogging or walking at about three miles per hour. Recent research studies performed on 17,000 Harvard alumni who entered college between 1916-1950 gives strong evidence that only moderate aerobic exercise, equivalent to jogging about three miles a day, promotes good health and may actually add years to life. Men who expended about 2000 kcal of exercise on a weekly basis (equal to a daily 30 minute walk, run, cycle, swim, etc.,) had one-quarter to one-third lower death rates than classmates who did little or no exercise. In addition to the health-boosting qualities of the salat (Namaz), the Namazi will be trained to be ever-ready for any unexpected physical exertion such as sudden lifting of children, chairs, or catching a public transportation vehicle. The elderly will accomplish this more securely and efficiently. Hence, this is an advantage for the elderly to maintain their physical fitness for a longer period of time. It has been observed that those who fast and perform the Taraweeh prayers report feeling much convalescing and robust.

Elderly

As human beings grow older, their physiological activity diminishes. As a result, their bones become thinner, and if not taken care of, will suffer from Osteoporosis. This condition causes the fractures of the bones in the elderly when they fall due to a loss of bone mineral content and consequent sponginess of the bones. The bone then becomes structurally unstable, brittle and susceptible to fractures. Primary osteoporosis is most common among postmenopausal (due to reduction in estrogen) women or those who have undergone a bilateral ocphorectomy (both the ovaries removed).

Women are six times more likely than men to develop Type I osteoporosis. The three major prevention strategies of osteoporosis are a high dietary intake of calcium and vitamin D, regular exercise and estrogen replacement in postmenopausal women. The skin also becomes fragile and crinkled. The repair processes of the body become slower and immune responses are decreased. In the elderly, their physical activity is reduced. As a result, they have lower levels of Insulin Growth Factor 1. Reserve functions of all vital organs decrease and the elderly are more susceptible to mishaps and ailments. Because of repeated and regular movements of the body during salat, the muscle strength, tendon power, joint, flexibility and the cardiovascular reserve are improved.

Hence, salat and Taraweeh prayers enable the elderly to enrich the quality of life and to meet with unforeseen difficulties such as falls which could injure their bodies. Therefore, Taraweeh prayers will improve their endurance, self-respect and self-confidence in being self-reliant.

Adrenaline is secreted even by minor activity. The secretion outlasts the incitement. Even after the Taraweeh prayers are over, the effects of adrenaline and noradrenaline are manifest. Adrenaline, also called epinephrine, is produced by the adrenal glands. The middle part of these glands, the adrenal medulla, secretes the hormone, which is chemically almost identical to the transmitter substance noradrenaline produced at the ends of sympathetic nerves. Adrenaline secretion into the bloodstream in stress causes acceleration of the heart, constriction of arterioles, and dialation of the pupils.

In addition, adrenaline produces a marked increase in metabolic rate thus preparing the body for emergency. Even the thought or the intention of performing the Taraweeh prayers is sufficient to activate the sympathetic nervous system. Sympathetic nervous system (thoraco-lumber nervous system) is one of the two divisions of the autonomic nervous system, which supplies motor nerves to the smooth muscles of internal organs and to the heart muscle. Sympathetic nerve fibers arise via spinal nerves in the thoracic and lumbar regions. Their endings release mainly noradrenaline, which increases heart rate and breathing rate, raises blood pressure, and slows digestive processes, thereby preparing the body for "fight or flight" and antagonizing the effects of the parasympathetic nervous system. The adrenaline would re-distribute the blood in the body to the active muscles, mobilize liver glycogen if necessary in order to provide glucose for the active tissues, diminish fatigue in skeletal muscles, facilitate alveolar ventilation by relaxing bronchiolar muscle, and would initiate cardiovascular changes. Exercise induces a more effective functioning of beta-adrenoreceptors located on cell membranes.

Metabolic Effects

Salat and Taraweeh prayer improve body weight control and expand calories without proportionate increase in appetite. A combination of moderate dietary restriction, both at the Sahur and Iftar meals, accompanied by the Taraweeh prayers, should achieve weight reduction. This will also reduce both fat and body weight, but fat-free weight will remain constant or may even increase slightly. Hence, during Ramadan one should not over eat at the Sahur and Iftar meals and continue to perform Salat and Taraweeh prayers in order to lose some of the excess weight.

It is well known that exercise prevents coronary heart disease (CHD), increases high density lipo-proteins (HDL or healthy Cholesterol), increases maximum oxygen intake, slows the heart, lowers the B.P. slightly, decreases ventricular ectopic activity, enlarges the lumen of the coronary arteries and increases cardiac output. Exercise also improves carbohydrate tolerance and improves late-onset diabetes, and helps cases of chronic respiratory diseases. Beneficial changes have been recorded in the lipid profile, B.P. clotting factors, weight reduction and insulin sensitivity of muscles and other tissues in persons who exercise regularly. Growth Hormone secretion is elevated by fasting and it is further elevated by Taraweeh prayers. As Growth Hormone is necessary for collagen formation, this may be an important factor as to why the skin of those who fast regularly during Ramadan and perform the Taraweeh prayers do not get wrinkled, even when they grow old.

Mental Health

It is a known fact that exercise improves mood, thought and behavior. Exercise improves the quality of life, induces greater sense of well-being and energy, reduces anxiety and depression, influences mood favorably and contributes to self-esteem and an aura of confidence; improves memory in the elderly especially with constant repetition of the ayat (verses) from the Glorious Qur'an and other Ayaat which exalt His Glory. This constant repetition of the Qur'anic Ayaat would help to screen the mind from the incoming thoughts. It has been found by a Harvard University researcher. Dr. Herbert Benson, that repetition of a prayer, ayat of the Qur'an or remembrance (Dhikr) of Allah or muscular activity coupled with passive disregard of intensive thoughts cause a "relaxation response" that leads to the lowering of Blood Pressure and decreases in oxygen consumption and a reduction in heart and respiratory rates. All these are combined in the Taraweeh prayer which is an ideal condition for "relaxation response." It combines repeated muscular activity with repetition of salat, chanting of words of glorification of Allah and of supplications.

The Taraweeh prayer puts the mind in a relaxed state. This calm state of the mind may be partly due to the release of encephalins, beta-endorphins (endogenous morphines) and others into the blood circulation. Endorphins are any one of the neuropeptides composed of many amino acids, elaborated by the pituitary gland and acting on the central and peripheral nervous systems to reduce pain. Endorphins are categorized as alpha-endorphin, beta-endorphin, and gamma-endorphin which produce pharamacologic effects similar to morphine. Beta-endorphin found in the brain and GI (gastro-intestinal) tract is the most potent of the endorphins and is a powerful analgesic (pain killer) in humans and animals. For example, during childbirth many women release endorphins reducing a woman's sensation of pain.

The release of endorphins is associated with an euphoria. During childbirth, women who give birth with little or no medication sometimes label this euphoria a "birth climax".

Conclusion

Islam is the only religion in which physical movements of salat and Taraweeh prayers are combined with spiritual exercise. When salat and Taraweeh prayers are practiced throughout a person's life, recurring every few hours or so, it trains a person to undertake the difficult task of meditation during physical maneuvers of salat and Taraweeh prayers, so that the Namazi (one who performs the salat) benefits both from spiritual as well as physical exercise. Salat and Taraweeh prayers are unique in that tension builds up in the muscles during physical maneuvers on the one hand, while tension is relieved in the mind due to the spiritual ingredient, on the other hand.

The following benefits have been noted among those who perform the Taraweeh prayers: burning off calories and losing weight, maintaining muscle tone and body composition, joint flexibility (stiff joints are often the result of disuse, not arthritis), increasing metabolic rate, improving circulation, improving heart and lung function and aerobic capacity, decreasing heart disease risk profile, increasing your sense of self-control, reducing your level of stress, increasing your ability to concentrate, improving your appearance, reducing depression and resistance to depression, helping you sleep better and suppressing your appetite. Evidence is also accumulating that those who perform regular Salat along with voluntary prayers can conserve and actually retard the loss of bone mass in the elderly, thus starving off the ravages of osteoporosis that afflicts both men and women. It is also possible to retard the aging process and confer some protection to health in later life.

Monday, August 1, 2011

Ramadan is a time where we must control our desires (nafs) as well as our tongues

Ramadan is a time where we must control our desires (nafs) as well as our tongues



Ramadan is a time where we must control our desires (nafs) as well as our tongues:

Rasulallah (Sallallahu Alaihi Wasallam) said: “Fasting is not (abstaining) from eating and drinking only, but also from vain speech and foul language. If one of you is being cursed or annoyed, he should say: ‘I am fasting, I am fasting.” (Ibn Khuzaimah, Ibn Hibban)

Therefore we must protect our tongue from vain speech and foul language. Protecting the tongue is preventing it from lying, back-biting, slander, tale-carrying, false speech and other things that have been forbidden in the Qur'an & Sunnah.

Those who control their tongues are of the best of Muslims:

The Prophet (Sallallahu Alaihi Wasallam) was asked: “Which Muslim is best?” He responded, “One who the other Muslims are safe from his tongue and his hand.” (Tirmidhi, #2504)

So how can we begin to control our tongues? This can be done by "THINKING BEFORE SAYING ANYTHING". Not just talking without even thinking what we are going to say.

We must think before we speak and before saying anything we should think whether or not what we are going to say is going to please or displease Allah.

If we doubt that what we are about to say may anger or displease Allah then we should refrain from saying it. If we have nothing good to say then surely it is better NOT to say anything at all. Remember we WILL be accountable for everything we said in our lives so we MUST start taking responsiblity for what comes out of our mouths NOW otherwise we will regret it later when it is too late. Therefore we must get into the habit of "thinking before speaking".

REMEMBER: If we do not protect our tongues then our fasts will be in vain:

Rasulallah (Sallallahu Alaihi Wasallam) said: “Allah does not need the fast of one who does not abandon false speech or acting according to his false speech.” (Sahih Bukhari)

Monday, August 23, 2010

Things which spoil the Fasting(saum)

Things which spoil the Fasting(saum)

Q.1: Will fast be spoilt by chewing "Paan" or tobacco?
Q.2: Will fast be spoilt or not if a fasting man ate an eatable thing already sticking to his teeth equal to the size of a gram?
Q.3: Will fast be spoilt or not if the teeth of a fasting man bleeds and blood reaches beyond the throat?
Q.4: What about extraction of the tooth during fasting?
Q.5: Will fast be spoilt or not by applying medicine to the head injury?
Q.6: Will fast be spoilt or not by pouring oil into the ear?
Q.7: What injunction is there if the water reaches the throat during rinse of the mouth?
Q.8: Will fast be spoilt or not if one drank in sleep?
Q.9: Will fast be spoilt or not if the fasting man's spittle got coloured by something and he swallowed it?
Q10: How is that for prolonging abstersion during fasting?
Q11: Will fast be spoilt or not by pouring oil into the hole of sex-organ?
Q12: Will fast be spoilt or not by eating grass etc?
Q13: Will fast be spoilt or not by kissing a woman?
Q14: Will fast be spoilt or not by vomit?
Q15: A man slept chewing "Paan" and on getting up in the morning he made intention of fast. Would his fast be in order or not?
Q16: Will fast be in order or not if a fasting man puts betel-leaf or tobacco in his mouth or takes a pinch of snuff?
Q17: Will fast be in order or not if a fasting man has belches of indigestion?
Q18: Is it lawful or not for the fasting man to have his vein opened to bleed and to have his urethra douched?
Q19: Can a fasting man have injection?
Q20: What Shar'ee injunction is there if one's fast gets spoilt or he breaks it before time?

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Q. 1: Will fast be spoilt by chewing "Paan" or tobacco?
A. Fast is spoilt by every that thing which is eaten or drunk and so is the case with the chewing of "Paan" (betel leaf) or tobacco even though its spittle is spewed, for, its tiny pieces definitely reach up to the throat. Similarly, putting such thing in the mouth that melts like sugar will also spoil the fast if the fasting man swallows the spittle so sweetened.

Q.2: Will fast be spoilt or not if a fasting man ate an eatable thing already sticking to his teeth equal to the size of a gram?
A. If a fasting man to whose teeth an eatable thing was sticking equal to or larger than the size of a gram, ate that or was even smaller than a gram which he took out from his mouth and then ate it up, his fast will be spoilt.

Q.3: Will fast be spoilt or not if the teeth of a fasting man bleeds and blood reaches beyond the throat?
A. If the teeth of a fasting man bled and blood went down the throat and its taste was also felt in the throat, his fast would be spoilt but in case the (quantity of) spittle overwhelmed the blood i.e. the blood was much less than the spittle in the mouth and its (blood's) taste was also not felt in the throat, fast would not be spoilt but remain valid.

Q.4: What about extraction of the tooth during fasting?
A. If a fasting man had his tooth extracted and the blood which definitely oozes out during the process reached beyond the throat even though it may be during sleep, his fast will be spoilt.

Q.5: Will fast be spoilt or not by applying medicine to the head injury?
A. If a fasting man applied some medicine irrespective of dry or wet to his head injury that is deep to the membrane and it reached the brain or stomach, his fast would be spoilt and in case he could not feel whether it reached the brain/stomach or not and the medicine was wet even then his fast would be spoilt and if the medicine was dry then fast would not be spoilt but remain valid.

Q.6: Will fast be spoilt or not by pouring oil into the ear?
A. If a fasting man poured oil into his ear or got it into the ear by chance or poured some medicine, his fast would be spoilt. Likewise, taking enema and sniffing some medicine up or pouring it into nostrils will also spoil the fast.

Q.7: What injunction is there if the water reaches the throat during rinse of the mouth?
A. If a fasting man rinsed his mouth and the water reached his throat unintentionally or sniffed up the water into the nose (for instance during ablution or bath) and it reached the brain, his fast would be spoilt. But in case, he forgot his fasting then his fast would not be spoilt by such acts even though he did it intentionally. Likewise, somebody threw something towards the fasting man and it entered into his mouth and also reached his throat, his fast would be spoilt.

Q.8: Will fast be spoilt or not if one drank in sleep?
A. If a fasting man drank water in sleep or ate something or he opened his mouth and a drop of water or hail went into the throat, his fast would be spoilt.

Q.9: Will fast be spoilt or not if the fasting man's spittle got coloured by something and he swallowed it?
A. If a fasting man took some coloured thread or paper into his mouth that stained his spittle and he swallowed it, his fast would be spoilt by such act. But in case, he passed a thread on his tongue once or twice or thrice to moisturise it during its twisting, his fast would not be spoilt unless his spittle is stained by it and he swallowed it.

Q10: How is that for prolonging abstersion during fasting?
A. If a fasting man prolonged abstersion (i.e. cleaning of orifice after natural evacuation) so much so that the water reached inside the anus (upto where enema is inserted), his fast would be spoilt. Prolongation in abstersion is a serious health hazard. The Muslim jurists say that the fasting man should not breath up while washing the orifice because if the water got into anus it would not only spoil the fast but it is also injurious to health.

Q11: Will fast be spoilt or not by pouring oil into the hole of sex-organ?
A. If a fasting man poured water or oil into the hole of his sex-organ his fast would not be spoilt even though it reached the bladder. But if a woman did it her fast would be spoilt. Similarly, if she placed some cotton wool or a piece of cloth on her sex-organ and if it is not completely outside (i.e. should not go inside), her fast would be spoilt.

Q12: Will fast be spoilt or not by eating grass etc?
A. Eating of grass, cotton wool, paper, stone, sand etc. which are not counted in human food or eating of such things that are disgusting during fasting will spoil the fast.

Q13: Will fast be spoilt or not by kissing a woman?
A. If a fasting man kissed or caressed or embraced his wife and he (seminally) discharged during the process then his fast would be spoilt otherwise not and in case his wife touched him and his sperm discharged, his fast would not be spoilt. And if he touched her with the cloth, she was wrapped in, so thick that the warmth of her body was not felt then his fast would not be spoilt even though he (seminally) discharged during the caress.

Q14: Will fast be spoilt or not by vomit?
A. There are two things in connection with vomit during fasting i.e. whether it is intentional vomiting or accidental vomiting without any intent and purpose. Now it is to be seen whether these intentional or unintentional vomits are mouthful or not. There is a separate injunction for each case: 1. If the fasting man intentionally vomited mouthful being conscious of his fast, his fast would be spoilt irrespective of whether its pieces went back to the throat or not. 2. If he vomited intentionally but was not mouthful, his fast would not be spoilt. 3. If his vomiting was unintentional but mouthful and he swallowed it even a very small quantity of the vomit i.e. equal to a gram went into his throat, his fast would be spoilt. 4. If his vomiting was unintentional and was also not mouthful, his fast would not be spoilt irrespective of whether he swallowed it or not and whether it went into his throat at its own or not.

Q15: A man slept chewing "Paan" and on getting up in the morning he made intention of fast. Would his fast be in order or not?
A. If one chewed "Paan" (betel leaf) and slept with only a few pieces of betel-nut sticking to his teeth, his fast would be in order. But if there was still a sufficient quantity of betel-spittle in his mouth in the morning (after "Sahari" time) and if it was strongly presumed that some pieces of betel-leaf,betel-nut might have gone to the throat, in such case his fast would not be in order.

Q16: Will fast be in order or not if a fasting man puts betel-leaf or tobacco in his mouth or takes a pinch of snuff?
A. If a fasting man puts "Paan" (betel-leaf) or tobacco in his mouth and chews it (without any intention of swallowing) its tiny pieces will definitely reach the throat. Likewise, if he takes a pinch of snuff, its particles will also reach the brain, in these conditions his fast will be spoilt. He will not only have to observe "Qada,Qaza" fast but will also have to atone for it.

Q17: Will fast be in order or not if a fasting man has belches of indigestion?
A. If one ate voraciously in "Sahari" and had belches of indigestion in the morning his fast would not be spoilt.

Q18: Is it lawful or not for the fasting man to have his vein opened to bleed and to have his urethra douched?
A. If a fasting man had his vein opened to bleed, his fast would not be spoilt. However, an old and weak man should avoid such things in fast. And to have urethra douched during fasting will not spoil the fast of man but will spoil of woman.

Q19: Can a fasting man have injection?
A. It can not be said with any certainty that injection will spoil the fast or not as the medicine so injected into the body does not directly reach the stomach or brain. However, to have oneself injected with vitamins during fasting just for nourishment will defeat the very purpose of the fast. Thus the fast will get spoilt and "Qada, Qaza" of it will become due. It is, therefore, better to avoid having injection in fast except for emergency case.

Q20: What Shar'ee injunction is there if one's fast gets spoilt or he breaks it before time?
A. There are two injunctions in regard to spoiling of fast and breaking it before time: In some cases only Qada, Qaza of fast becomes due while in other cases "Kaffaarah" (atonement) also becomes due besides the Qada of fast.

Sahri and Iftaar

Sahri and Iftaar


Q.1: Is taking "Sahri" for fast compulsory or Sunnat?
Q.2: What is the Mustahab time of taking Sahri?
Q.3: How is that for not taking Sahri?
Q.4: Should one eat to his satiation or take light meal in Sahri?
Q.5: Can cock's crowing be relied upon or not for Sahri?
Q.6: Is it right or not to break fast seeing the stars?
Q.7: Is it right or not to break fast hearing Azaan made in a mosque?
Q.8: Can fast be broken or not hearing gunshots or announcement from radio?
Q.9: Can calendars or charts showing timings of Sahri and Iftaar be followed or not?
Q10: With which thing is breaking fast Masnoon?
Q11: What Du'aa is recited at the time of Iftaar?
Q12: What reward does entertaining a fasting man to Iftaar carry?
Q13: Should a fasting man break his fast or not on other's word that Iftaar time has come along?

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Q.1: Is taking "Sahri" for fast compulsory or Sunnat?
A. Taking "Sahri" (pre-dawn meal) is neither "Fard" (obligatory act) nor "Sunnat-e-Muakkadah". But it is "Mustahab" (commendable act) and full of blessing. If one does not take Sahri due to some valid reason, will not incur the burden of ignoring the Sunnat. However, the Holy Prophet stressed that three things i.e. "Jamaa'at", "Sureed" and "Sahri" carry great blessings. Another Hadees says that Allah and His Angels send blessings on those who take Sahri.

Q.2: What is the Mustahab time of taking Sahri?
A. Taking Sahri in the later part of night i.e. untill (just before) the appearance of dawn of Fajr is "Mustahab" and "Masnoon" (as practised by the Holy Prophet). But it should not be delayed so much so that the dawn of Fajr appears. A Hadees to this effect says: that my Ummat will remain safe and well so long as it breaks fast early and delays taking Sahri.

Q.3: How is that for not taking Sahri?
A. Taking nothing in Sahri is not only against the regular practice of the Holy Prophet but also opposed to the Prophetic injunction. There is in Muslim and Abu Daawood that the Holy Prophet said: the difference between the fasts of ours and that of other "Ahlal-Kitaab" (people of the book) is a morsel of Sahri. Therefore, one must take Sahri. If not possible then take at least a morsel or a draught of water to conform his fast to the Sunnat. There is in another Hadees that Sahri is a blessing in whole. Do not leave it and take even though it be a draught of water.

Q.4: Should one eat to his satiation or take light meal in Sahri?
A. Eating so voraciously that one feels uneasy and has belches of indigestion is an undesirable act even in normal condition let alone the fast. Excessive eating defeats the very objective of fast that aims at suppressing the carnal desires. Eating to one's fill amounts to nourishing "Nafs" (self) and depriving oneself of the reward of hardships. It also impedes the creation of sympathy and compassion in one's heart for the poor and indigents who face the pangs of hunger daily. So one should neither eat to his satiation in Sahri nor eat so little food that his attention gets engaged in provisions whole the day. Be moderate in taking Sahri and do not take more than needed.

Q.5: Can cock's crowing be relied upon or not for Sahri?
A. Cock's crowing is not a reliable indicator of Sahri's time being over. Observation to this effect reveals that cocks often start crowing much before the time of dawn of Fajr and some time they crow on noticing the movement of family members and light in the house regardless of time.

Q.6: Is it right or not to break fast seeing the stars?
A. Breaking fast on seeing stars is not authenticated by the Shari'ah. Some stars often appear in broad day light. Should fast be broken seeing them in the day? If one delays breaking his fast in wait of the stars and in the meanwhile any of those particular stars which usually appears in the sky after sunset appears, in such situation this action of his will conform to that of "Raafizis" (Shi'ite sect)'s way of breaking fast. There is in a Hadees that my Ummat will remain on my Sunnat as long as they do not wait for stars to break their fast. Another Hadees says that this faith (Islaam) will remain dominant so long as people break their fast early, for, Jews and Christians delay breaking their fasts. In brief, as soon as the fasting man is sure of sunset he should immediately break his fast without delay.

Q.7: Is it right or not to break fast hearing Azaan made in a mosque?
A. If the fasting man is sure that the sun has set or the sound of Azaan (call to prayer) he heard was made in the mosque where all care is taken to utter Azaan (of Maghrib) at the right time then he can break his fast. But in case he is unsure of the sunset or Azaan the sound of which he heard was made in a mosque where no care is taken to give call to prayer at right time like the mosques of "Ghair-Muqallid" (nonconformists), in such situation he should not break his fast at all but instead he should wait for the sunset and on being sure of it break his fast.

Q.8: Can fast be broken or not hearing gunshots or announcement from radio?
A. The Shar'ee injunction to this effect is that if shots are fired or announcement from radio is made under the supervision or on the order of a reliable religious scholar then fast can be broken as these are also the mediums of telling people about the sunset even though the man who fires shots and the radio announcer are "Faasiq" (sinner, transgressor). Nevertheless such things can not be relied upon completely because a number of times it has been seen that sirens were sounded or shots fired or announcement from radio was made when time was still there in the sunset. People followed them and broke their fasts with the result they had to observe Qada fast in lieu of the fast they broke before time. So it is better to make sure of the sunset to break fast.

Q.9: Can calendars or charts showing timings of Sahri and Iftaar be followed or not?
A. It is not permissible to follow calendars showing timings of Sahri and Iftaar as most of them carry wrong timings. Working out right timings of Sahri and Iftaar is an exclusive domain of the scholars of "Ilm-e-Tauqeet". Ordinary religious scholars have no inkling of the knowledge. However, the charts showing timings of Sahri and Iftaar compiled by the reliable and meticulous religious researchers can be followed. Likewise, charts compiled by the religious scholars on the basis of the experts' charts can also be relied upon, but even then taking care is must. These charts also contain an instruction for taking care of five minutes.

Q10: With which thing is breaking fast Masnoon?
A. There is in a Hadees that the Holy Prophet used to break his fast with dates before Maghrib prayer. If not available then with the dry dates. If there were no dry dates even, then he would take some mouthful of water.

Q11: What Du'aa is recited at the time of Iftaar? A. This "Du'aa" (supplication) should be recited at the time of breaking fast: "Allaa-humma Laka Sumtu wabeka Aamantu wa 'Alaieka Tawakkaltu wa 'Alaa Rizqaika Aftartu. Faghfirlee Maa Qaddamtu wamaa Akh-khartu." (O'Allah! I fasted for You, believed in You, depended on You and broke fast with the provisions You provided. O'Allah! Forgive me my past and future sins).

Q12: What reward does entertaining a fasting man to Iftaar carry?
A. The Holy Prophet said the Angels pray for the forgiveness of the believer during Ramadaan who entertains a fasting man to Iftaar (breaking fast) with the lawful food or drink and the Archangel Gibreil prays for his forgiveness in the night of "Qadr" (the night during which the revelations of the Glorious Quraan begun). There is in a tradition that the angels send blessings on the believer every night in Ramadaan who entertains a fasting man to Iftaar with the honest earnings and Chief Angel Gibreil shakes hand with him in the night of Qadr. Another Hadees says that Allah Almighty will make the believer drink from my (Prophet's) "Haud-e-Kauser" (a heavenly body of water) who offers water to a fasting man for breaking his fast. After savouring the blessed water he will not feel thirst until entered into paradise.

Q13: Should a fasting man break his fast or not on other's word that Iftaar time has come along?
A. A fasting man can break his fast on the word of other who is an honest, reliable and pious man and he (fasting man) also acknowledges his integrity otherwise not. Similarly a fasting should not break his fast on the word of a woman.

Saturday, August 21, 2010

Conditions in which one can forgo fasting (Part3)

Conditions in which one can forgo fasting (Part3)

Q21: What injunction is there for the sick who recovered after paying Fidyah?
Q22: Can posterity observe fasts of their parents?
Q23: What is the quantity of Fidyah?
Q24: How and when should Fidyah be paid?
Q25: What injunction is there for the one who can not observe fasts of atonement because of old age?
Q26: Can one who made "Nazar" to fast daily but could not, forgo fast and pay Fidyah thereof or not?
Q27: What injunction is there for the one who forwent fast(s) due to some valid excuse but did not observe Qada fasts later?
Q28: What injunction is there for the one who dies facing valid excuse?
Q29: Is there any condition or not for payment of Fidyah from one-third portion of deceased's property?
Q30: For how many fasts can a will of Fidyah be made?

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21: What injunction is there for the sick who recovered after paying Fidyah?
A. If a sick man paid Fidyah for his fasts and later he recovered being able to observe fasts then he must observe Qada and the Fidyah paid by him will be counted in "Sadaqa-e-Nafil" (supererogatory worship) and he will earn reward thereof.

Q22: Can posterity observe fasts of their parents?
A. Nobody can fast on behalf of someone else.

Q23: What is the quantity of Fidyah?
A. "Fidyah" which is due to "Shaikh-e-Faanee" for each fast is that he should give commodity,cash equal to "Sadaqatul Fitr" or feed an indigent with two meals.

Q24: How and when should Fidyah be paid?
A. It is optional for one to pay Fidyah of the full month of Ramadaan at the beginning of Ramadaan or in the end of Ramadaan. "Tamleek-e-Faqeer" is also no condition in this regard. Feeding an indigent with two meals will suffice for it. It is also not essential to pay Fidyah to as many indigents as the number of fasts but only one indigent can also be paid Fidyah of many fasts.

Q25: What injunction is there for the one who can not observe fasts of atonement because of old age?
A. If a fast of atonement is due to one on account of violating an oath or in case of unintentional or by mistake murder and he is unable to observe it owing to old age, can not pay Fidyah thereof, for, this fast is an indemnity which can not be recompensed with Fidyah. But in case, he owes Kaffaarah of breaking a fast before time or "Zehaar" (speaking such words that have the effect of a divorce) can feed sixty indigents with two meals if he can not observe fasts, as this Fidyah is proved by the Holy Quraan for fasts.

Q26: Can one who made "Nazar" to fast daily but could not, forgo fast and pay Fidyah thereof or not?
A. If one makes "Nazar" or "Mannat" (vow) to fast daily and begins observing fasts uninterruptedly, he will find it very difficult to meet essential needs of life like earning livelihood etc. In such situation, it is permissible for him to drop as many fasts as genuinely required for the purpose. But should pay Fidyah of each and every dropped fast. If not possible then do "Istighfaar" (seek forgiveness of Allah).

Q27: What injunction is there for the one who forwent fast(s) due to some valid excuse but did not observe Qada fasts later?
A. If a sick man recovered or a traveller reached his home and also found time enough to observe Qada of the fasts he forwent, in such case it is compulsory on him to observe as many fasts as the time (days) he finds. If he does not fast despite having time and dies (the death draws near) then he should make a will for the payment of Fidyah of these fasts.

Q28: What injunction is there for the one who dies facing valid excuse?
A. If one died facing a valid excuse (under which non-observance of fast is permitted) without finding time enough to observe Qada fasts, in such situation neither Qada nor Fidyah is due. If he made a will for Fidyah, it would be considered valid and would be paid from the one-third portion of his property. If he did not and his heirs paid at their own even then it would be considered valid.

Q29: Is there any condition or not for payment of Fidyah from one-third portion of deceased's property?
A. The condition of paying Fidyah from one-third portion of deceased's property is applicable only when the deceased has his heirs. If there is no heir then all property must be used for paying Fidyah if need be and in case the heir is only wife or hasband (as the case may be) she/he should be paid her/his due after separating l/3rd from the whole property of the deceased and whatever property is saved after paying the due right of the sole heir, can be paid as Fidyah if needed.

Q30: For how many fasts can a will of Fidyah be made?
A. Making a will of Fidyah is due for only those fasts which one could have observed after disability (valid excuse) was removed but he did not. For example, a traveller or a sick man forwent ten fasts and after the disability, valid excuse was removed (i.e. traveller reached his home, the sick recovered) he found five days and then expired. In such situation, a will of only five days will be due.

Friday, August 20, 2010

Conditions in which one can forgo fasting  (Part2)

Conditions in which one can forgo fasting (Part2)

Q11: Can a menstruating woman forms Niyat of fast or not if she becomes free from it before the dawn of Fajr?
Q12: At what stage of their life can old men and women forgo fasting?
Q13: Should a Shaikh-e-Faanee observe fasts in winter in lieu of summer or give Fidyah?
Q14: What injunction is there for the one who can not observe fasts owing to weakness?
Q15: What injunction is there for the one who collapses because of hunger and thirst?
Q16: Can a fasting man break his fast before time or not under duress?
Q17: What injunction is there for a "Muqeem" fasting man who is under duress?
Q18: Can a fasting man break his fast or not if stung by a snake?
Q19: Is Qada compulsory or not for those who break their fast before time due to some valid excuse?
Q20: Should Qada fasts be observed serially or not?
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Q11: Can a menstruating woman forms Niyat of fast or not if she becomes free from it before the dawn of Fajr?
A. If a woman who has Haiz-o-Nifaas becomes free from it after full ten days at such a time that night has run out leaving not even a few moments in which she could say "Al-Laahu Akbar" once, in such case observance of fast is Waajib. She should make intention of the fast and take bath as early as possible. And in case, she becomes free from Haiz-o-Nifaas before ten days but there is so enough time in finishing the night that she can take bath and say "Al-Laahu Akbar" before the dawn of Fajr then the observance of fast is Fard. (She should better take bath before dawn. If can not, then make intention of fast and take bath later but before Fajr prayer). But if the time left (in finishing the night) is not enough then fast will not be Fard. However, she should spend the day as a fasting woman and should not do such things that are opposed to fasting like eating and drinking.

Q12: At what stage of their life can old men and women forgo fasting?
A. It is permissible for such old men and women who are called "Shaikh-e-Faanee" by the Shari'ah (i.e. who are so emaciated by the old age that they can not observe fasts and there is also no hope of improvement) to forgo fasting. But it is compulsory for them to pay "Fidyah" (payment or feedig an indigent to relieve oneself of the obligation) for each fast.

Q13: Should a Shaikh-e-Faanee observe fasts in winter in lieu of summer or give Fidyah?
A. If an old man or woman can not observe fasts in summer but can in winter then he/she can forgo fasting in summer for observing in winter. He/She can not pay Fidyah in such case.

Q14: What injunction is there for the one who can not observe fasts owing to weakness?
A. "Real weakness" must be distinguished from that of "lack of courage". The first thing to this effect is that sometimes devil inveigles one into believing that he can not do such and such work. If he attempts to, he will be putting his life in peril. But when he takes courage to do the work seeking Allah's grace then he comes through with flying colours without the slightest damage to oneself. "Lack of courage" is nothing but a deception of Satan. Some people are there who do observe fasts even after 75 years of age and contrary to this some people who are under 70 can not do it because of weakness. Therefore, reality and unreality must be distinguished well from each other to save oneself from the devilish subterfuges. Secondly, some people (faced with weakness) can not observe fasts in summer but can in winter. Such people can not pay Fidyah for their fasts but they should forgo fasts in summer and observe their Qada in winter. Thirdly, some weak people can not observe fasts of the whole month (of Ramadaan) continuously but can do intermittently. Such people should observe as many fasts as they can in Ramadaan and observe Qada of the unobserved ones in winter. Fourthly, a young or old who is so weakened by some disease that he can not observe fasts, can not pay Fidyah for his fasts but should wait for recovery. If he dies before recovery he should, when death is nigh, make a will for the payment of Fidyah. In brief, Fidyah can be paid for fasts only when one can fast neither in summer nor in winter and neither continuously nor intermittently and that the excuse,reason due to which he can not observe fast must be genuine like old age which is an irreversible phenomenon. Some naive people think that every that person can pay Fidyah for his fasts who feels a difficulty in observance of fasts. It is not so at all. The facility of Fidyah is meant for Shaikh-e-Faanee only as expounded above.

Q15: What injunction is there for the one who collapses because of hunger and thirst?
A. If a fasting man collapses due to hunger and thirst and his life or the senses are in peril, in such case he can break his fast before time. No Kaffaarah will be due but he will have to observe Qada fast.

Q16: Can a fasting man break his fast before time or not under duress?
A. A fasting man can break his fast before time under duress. For example, he is threatened with death or amputation of any limb of the body or severe beating and he is sure that the threateners will do what they say if he does not break the fast, in such situation he must break his fast before time. If he does not and is killed by the threateners then he will be sinner, for, in such dire situations breaking fast before time even (God forbid!) drinking wine or blood and eating carrion or pork is as much permissible as these things are "Mubaah" (permissible) for the one who faces the pangs of hunger and is under compulsion. However, this injunction applies to only travelers and the sick who observed fast despite the leave (granted to them by the Shari'ah in this regard) and are now faced with duress.

Q17: What injunction is there for a "Muqeem" fasting man who is under duress?
A. If a fasting man who is "Muqeem" (resident) or healthy, is forced to break his fast before time can break fast if he wills. However, it is better for him not to break his fast and face torture with patience. If dies in this condition, he will be greatly rewarded in the hereafter.

Q18: Can a fasting man break his fast or not if stung by a snake?
A. If a snake stings a fasting man endangering his life he can break his fast before time.

Q19: Is Qada compulsory or not for those who break their fast before time due to some valid excuse?
A. It is compulsory for those who broke their fasts before time due to Shar'ee reason (valid excuse) to observe Qada fasts.

Q20: Should Qada fasts be observed serially or not?
A. It is not compulsory to observe Qada fasts serially. If one observes Nafil fasts before Qada fasts those will be deemed to have been observed. But the injunction to this effect is that Qada fasts should be observed soon after the excuse (the disability because of which the fasts were forgone,omitted) is over and before the coming of next Ramadaan. There is in a Hadees that fasts of one of the current Ramadaan will not be accepted who owes Qada (fasts) of the previous Ramadaan. However, if one could not observe Qada and in the meanwhile second Ramadaan approached then he should observe fasts of this Ramadaan and observe Qada fasts later.

Thursday, August 19, 2010

Conditions in which one can forgo fasting (Part1)

Conditions in which one can forgo fasting (Part1)

Under what circumstances can one forgo fasting?
Q.2: What is meant by journey?
Q.3: Can one forgo fast or not if he plans to travel in the day?
Q.4: What injunction is there if a traveler stays somewhere before noon?
Q.5: What injunction is there for a traveller who reaches his home after meridian?
Q.6: In which condition can one forgo his fast for illness?
Q,7: Can one forgo his fast or not for just a doubt of aggravation of disease?
Q.8: What injunction is there if a woman has "Haiz-o-Nifaas" during fast?
Q.9: Will fast of a menstruating woman who becomes free from it in the day be in order or not if she makes intention of fast?
Q10: How should a menstruating woman spend remaining part of the day if she becomes free from it?

Q.1: Under what circumstances can one forgo fasting?
One can forgo fasting in the following conditions without incurring a sin: Journey, pregnancy, breast-feeding of a child, severe sickness, old age, fear of being killed, duress, fear of loss of the senses and "Jehaad" (religious war, holy crusade).

Q.2: What is meant by journey?
A. Journey means Shar'ee travel i.e. to set off on a journey for such a distant place,destination that is covered in three days if one walks on foot irrespective of adopting whatever mode of travel like plane etc. However, it is better for the traveller and his companions to fast during journey if it does not harm them otherwise non-observance of fast is better.

Q.3: Can one forgo fast or not if he plans to travel in the day?
A. If one plans to undertake a journey any time in the day he can not forgo fast of that day, for, it is not a valid excuse. He should observe fast. In case, he fasted and broke it before time during journey, in such situation Kaffaarah would not be due but he would be sinner and if he fasted and broke it before time prior to undertaking travel and then set off on a journey then Kaffaarah would also become due. Likewise, if he travelled in the day and came back home to collect something which he had forgotten to carry with him and broke his fast before time at home, in such situation too Kaffaarah would be due.

Q.4: What injunction is there if a traveler stays somewhere before noon?
A. If a traveler makes intention of staying somewhere before meridian Shar'ee (the time by which intention of fast has to be made) and he ate or drank nothing by that time then he must intend for and observe fast as his journey is finished before the ceiling time of forming "Niyat" of fast.

Q.5: What injunction is there for a traveller who reaches his home after meridian?
A. If a traveller intends to stay somewhere or reaches his home after meridian Shar'ee and ate or drank nothing by that time, in such case he can not observe fast as the ceiling time of making intention has expired. However, he must spend the remaining part of the day as a fasting man.

Q.6: In which condition can one forgo his fast for illness?
A. If a sick man is sure that observance of fast will aggravate his disease or delay the recovery or a healthy man is certain that fast will make him sick or a servant/maid is sure that observance of fast will weaken him/her badly, in such cases fast of that day can be forgone.

Q,7: Can one forgo his fast or not for just a doubt of aggravation of disease?
A. A mere doubt or apprehension that observance of fast will worsen the condition of the sick is no excuse to forgo fast. One must be sure of it.
For example,
(1).there are some symptoms which lead to believe that observance of fast will aggravate his disease or
(2).he has experienced such thing in the past or
(3).an experienced Muslim doctor who is not involved in "Fisq-o-Fujoor" (sinfulness and debauchery) has advised to forgo fast otherwise his condition is sure to worsen. If one broke his fast before time without facing any of these conditions on the advice of a doctor who is an unbeliever or "Faasiq" (sinner,transgressor) then Kaffaarah would also become due and in case, he forwent a fast then he would be sinner. Unfortunately, nowadays doctors advise their patients to forgo fast for just an ordinary disease without taking into consideration whether his disease warrants such advice or not. Advice of such doctors is not credible.

Q.8: What injunction is there if a woman has "Haiz-o-Nifaas" during fast?
A. If a woman has "Haiz-o-Nifaas" (menstruation or discharge of blood of childbirth) during fasting her fast would be spoilt and she will have to observe Qada thereof. Qada of obligatory fast is "Fard" and "Waajib" of Nafil fast.

Q.9: Will fast of a menstruating woman who becomes free from it in the day be in order or not if she makes intention of fast?
A. Being free from "Haiz-o-Nifaas" (menstruation and discharge of blood of childbirth) is must for a woman to observe fast. If a woman who has Haiz-o-Nifaas becomes free from it in the day before meridian Shar'ee and she forms Niyat of fast, her fast will not be in order irrespective of Fard or Nafil.

Q10: How should a menstruating woman spend remaining part of the day if she becomes free from it?
A. If a woman who has Haiz-o-Nifaas becomes from free it in the day, she should spend the remaining part of the day like a fasting woman.

Monday, September 14, 2009

What is I'etikaaf - Retreat

What is I'etikaaf - Retreat

Retreat (Al-I'etikaaf)

I'etikaaf is from the root word “Akafa” to adhere, cling, stick or keep. It means to engage and to devote something, to a thing, be it good or bad.
Allah (SWT) states in Al-Qu'ran: “...What are these images to which ye are (so as­siduously) devoted?” (Al-Qu'ran 21:52)

In Shari'ah it means to engage in a retreat in the Masjid and stay there with the intention of seeking nearness to Allah the Almighty, and His reward.

Its Legalization

The majority of Muslim scholars agree that I'etikaaf is permis­sible, for the Messenger of Allah (saas) observed I'etikaaf in the Month of Ramadan during the last ten days. In his last Ramadan he observed it 20 days, as is related by Bukhari and others. Besides, his companions and wives observed it during his lifetime and after.

I'etikaaf can be either Sunnah or obligatory, wajib. The Sunnah I'etikaaf is when a Muslim volunteers to seek nearness to Al­lah, and to imitate the Messenger by observing this kind of
'ebadah, and the Sunnah is meritorious in the last ten days of Ramadan.

The obligatory I'etikaaf is the one when a believer makes it obligatory on himself, by invoking a conditional vow, such as saying: I am vowing in the Name of Allah to engage in retreat; or if Allah cures my sick relative, I will engage in I'etikaaf.

In Bukhari, the Messenger of Allah (saas) said: “Whoever vowed to obey Allah, should obey him.”

In the same hadith, Umar (ra) told the Messenger (saas),
“I vowed to engage in a night retreat in the Sacred Mas­jid, and the Messenger responded, “Fulfil your vow.” (Bukhari)

Also Read:
The Battle of Badr- Islamic History

The Battle of Badr- Islamic History

The Battle of Badr

Ramadan is a source of spiritual as well as physical inspiration for Muslims. Physically, no month in our history has been more charitable and generous with victories than the month of Ramadan. One of the more remarkable examples is the Badr campaign (Battle of Badr). This was a battle in which the forces of truth, numbering 300 men against all odds, defeated an army three times their size. Badr is the name of a rural city about 150 miles from Madinah.

The day of the battle was named the Day of Criterion, Yawmul Furqaan, for Allah set apart the distinction between truth and falsehood by aiding His Messenger and the believers against all odds, and abandoning the unbelievers. All this took place in the month of Ramadan, in the second year of Hijrah. The reason for this encounter was purely coincidental. The Messenger of Allah (saas) was informed that his old antagonist and leader of the Quraysh, Abu Sufyan, was returning from Shaam (Northern Arabia) to Makkah with many camels in a large caravan.

The Messenger called upon his companions to intercept and confiscate the caravan which contained merchandise for Quraysh businessmen and women. The reason was because the Quraysh were in a state of war with the new ummah in Madinah, and because the Quraish had appropriated the wealth of the companions who were forced to flee Makkah because of their faith in Islam and suffer merciless persecution at the hand of Makkans. Furthermore, there was no treaty of nonbelliger­ence between the two parties.

Undoubtedly, the Muslims had every right to seize the contents of the caravan. Thus, the Messenger and the companions marched out of Madinah with 310 men with two horses and the 70 camels. Seventy of the men were muhajireen (immigrants from Makkah), and the rest were ansaar (the helpers from Madinah). Their objective was to capture the caravan. They did not intend to fight. But Allah, in His own will and wisdom de­termined otherwise, Allah (SWT) stated

“That Allah might accomplish a matter already enacted.” (Al-Qur`an, 8:44)

Abu Sufyan knew that he was being tailed so he dispatched a messenger to Makkah to inform them of the impending doom of their caravan, and urged them to swift action. Meanwhile, he drove the caravan off the desert's main highway and took a safer but longer coastal route instead, and escaped. The Quraysh, on the other hand, upon receiving this alarming news called for a general declaration of war.

The Quraysh were mighty and heavily prepared. Immediately, 1000 strong men were enlisted, including their warlords and generals. They amassed 100 horses and 700 camels. Their ob­jective was to show off.
Allah (SWT) stated: “And be not like those who started from their homes insolently and to be seen by men and to hinder (people) from the path of Allah...” (Al-Qur`an, 8: 47)

The army included singers to sing ill of the Muslims and dance at their defeat. When Abu Sufyan knew of their setting out, he sent them a message that the caravan had escaped, and that there was no need for the Quraysh to continue the journey, and urged them to return to Makkah and not to fight. The warmon­gers of the Quraysh refused to heed Abu Sufyan's call and in­sisted on continuing.

The head of the pack, Abu Jahl (the Fa­ther of Ignorance), was reported as saying:
“By Allah, we will not return until we reach Badr, spend three days there, slaughter camels, eat and drink wine and liquor, and let the Arabs hear about us so they will continue to fear us forever.”

As for the Messenger (saas), when he leaned that the Quraysh were heading towards Madinah, gathered his companions and sought their counsel in this grave matter. He told them,
“Allah has promised me one of two groups, either the caravan or the army.”

Al-Miqdad bin Aswad (raa) stood up to represent the muha­jireen, and said: “O Messenger of Allah, proceed with what Allah (SWT) commanded you. By Allah, we will not say to you what the Israelites said to their Prophet Musa: ‘Go thou and thy lord and fight ye two while we sit here and watch.’ Instead we will fight on your right, on your left, in your front and on your rear.”

The head of Al-Aws, Sad bin Mu`aadh (raa), spoke on behalf of the ansaar, saying:
“O Messenger of Allah, I hope you are not afraid that ansaar will not see it incumbent upon them to join you unless the enemy is in their homes. I would like to say on behalf of the ansaar: ‘Go wherever you wish, connect the rope of whoever you wish, break the rope of who­ever you wish, take from our wealth whatever you de­sire, give us out of it whatever you wish, whatever you take from us is better for us than what you left, what­ever you command of us we shall obey you. By Allah, if you decide to travel and take us with you until you reach the pool of Ghamdan, we will travel with you. If you ask us to cross a sea and you cross it we will cross it with you. We are not afraid to meet the enemy tomor­row. We are patient in war, truthful in the battlefield.
Perhaps Allah will show you in us what will please your eyes.’ ”

The Messenger of Allah (saas) was delighted with what he heard from both the muhajireen and ansaar (raa). He said, “Go delightfully forward. By Allah, it is as if I am look­ing at the death places of the people.”

The Messenger of Allah (saas) proceeded with the army of the Most Gracious until they camped at a well among the wells of Badr. When they were about to settle down, Al-Hubab bin Al-Mindhir Bin `Amru bin Jamuh (raa) asked:
“O Messenger of Allah, this place we settled in, is it a place Allah commanded us to camp in whereby we can not leave it? Or is it your idea of war strategy and tac­tics?”

The Messenger replied, “It is my own idea of war strategy and tactics.”

He counselled “O Messenger of Allah, this is not a suitable place. Let us move to the well nearest to our enemy and settle down there while we cover up all the wells behind us with sand and palm trunks. We then should build on it a trough and fill it with our drinking water and they will not have any to drink.”

The Messenger liked the idea; he moved to the lower side with the city of Medinah at their back, and the Quraysh took the side that faced Makkah.

On the eve of the battle, Allah sent a mysterious rain. On the side of the Quraish it fell heavily. It soaked everything and cre­ated very slippery muddy conditions, making it difficult for the enemy's army to move forward. Whereas on the side of the Muslims, it was a light drizzle that refreshed them and ce­mented the sand and stabilized their movement.

The believers built a war booth on a hill overlooking the battle­field for their commander in chief, the Messenger of Allah (saas). He came down from the booth to straighten the lines of his companions and as he walked over the field he pinpointed the death spots of the enemy soldiers, he prophesied: “This is where so and so will fall, Allah willing; this is where so and so will fall.”

When the battle was over none of these people missed where they were supposed to fall and die, as the Messenger had pointed out before the war.

The Messenger then looked at his companions and at the Quraysh and said:
“O Allah the Quraysh came with their vain glory, and boasting, and horses daring You, belying Your Messen­ger. O Allah, grant me Your assistance that You prom­ised me. O Allah, accomplish for me that which You promised me. O Allah, I remind You of Your promise and Your decree. O Allah, if You willed You would never be worshipped. O Allah, If this army is defeated today You will never be worshipped.”

Muslims sought help from Allah and He answered them, as He stated:
“Remember thy Lord inspired the angels (with the message): ‘I am with you, give firmness to the believers I will instill terror into the hearts of the unbelievers, smite ye all their fingers-tips off them. This because they contended against Allah and His Apostle. If any contend against Allah and His apostle, Allah is strict in punish­ment.’ ” (Al-Qur`an, 8: 12-13)

The two armies met in a fierce battle. The fighting intensified and went on and on. The Messenger was in his war camp and with him was Abu Bakr and Sa`ad bin Mu`aadh guiding him. The Messenger in the meantime, was praying Allah for help and victory. He napped for a little while and woke up to en­courage the Muslims and to promise:
“Nay, the hour of Judgement is the time prom­ised them, for their Hour will be Most grievous and most bitter.” (Al-Qur`an, 54: 46)

He encouraged his companions to fight, and said:
“I swear by the One in whose hand Muhammad's soul is, any man who fights them today and is killed while he is patient in the ordeal and seeks the pleasure of Allah, going forward and not backing off, Allah will enter him into Paradise.”

`Umair bin Himaam Al-Ansaari (raa) stood up with a few dates in his hand and was about to eat them, and asked:
“O Messenger of Allah, a paradise whose width is like the width of heavens and earth?” The Messenger re­sponded: “Yes.” `Umair said: ‘Bakhin! Bakhin! (indicat­ing strong appreciation and acceptance) O Messenger of Allah, there is nothing between me and paradise except to be killed by these people. If I live to eat these dates that will be a long life.” Then he threw the dates away and fought until he was killed.

The Messenger (saas) took a handful of sand or stones and threw them at the enemy soldiers and no one was hit by this sand but blinded them and or it preoccupied them. This was a divine intervention from Allah. The enemy soldiers could not fight after that and they were defeated. The remaining soldiers flew from the battlefield in all directions and the Muslims went after them. Seventy of them were killed and seventy were taken as prisoners of war.

Twenty four of the dead were the warlords of the Quraysh whom, the Messenger ordered to be thrown into a well. They included the arch-infidel, Abu Jahl, Ahaibah bin Rabee`ah and his brother `Utbah and his son Al-Waleed bin `Utbah. Abdullah bin Mas`ud (raa) reported that the Messenger (saas) faced the Ka`abah and prayed over these four and said:
“I bear witness that I saw them dead. The sun has changed their appearance because it was a hot day.”

After the war the Messenger (saas) stayed at Badr for three days, and as he was riding his horse, on the third day, he pulled away where he came to the edge of a well. He stood and started to call the dead among the enemies by their full names and the names of their fathers.

“O so and so, the son of such and such, are you happy that you have disobeyed Allah and His Messenger, for we found what Allah promised us in truth have you found what Allah promised you in truth?”. `Umar (raa) and many companions, inquired in astonishment, “O Mes­senger of Allah, why do you speak to bodies that have no souls?” The Messenger replied: “I swear by the One in whose hand Muhammad's soul is, you do not hear what I say more than they do.”

As for the prisoners of war, the Messenger asked his compan­ions their opinions.
Sa`ad bin Mu`aadh (raa) commented: “This is the first defeat for the polytheists. I would have preferred the continuation of the battle than to have taken men as prisoners of war.”

`Umar bin Khattab (raa) said: “I think that it would have been better to allow us to kill them. Allow `Ali bin Abi Talib to kill `Aqeel and allow me a member of my family, for these people are the leaders of the unbelief.”

Abu Bakr, on the other hand, said: “These are our uncles and families. I think it would be better to take ransom from them to strengthen our­selves with funds, perhaps Allah will guide them into Is­lam.”

The Messenger took ransom from them. Most of them gave between four to a 100 dirham. Some provided services by teaching the Muslim children of Madinah the basics of reading and writing, others by freeing a Muslim bonds man or woman in Makkah. Some were killed because of their crimes against Muslims, while others were let go.

The lessons of this battle are very obvious. An army outnum­bered three to one was victorious because it was fighting in the path of Allah, because it stood firm to raise the banner of Allah and to defend Allah's religion, so Allah helped them. Anyone who stood on the same principle, the result would be the same. Indeed, Ramadan is not a period to slacken, it is a serious time in which serious decisions are taken and higher goals are achieved.

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#Islamic Calendar 2025 Events

Islamic 2025 Event Name English Date Islamic Date
Urs Haji Malang January 2, 2025 - Thursday 10 Jumada al-Akhirah 1446
Urs Haji Ali Baba Mumbai January 4, 2025 - Saturday 12 Jumada al-Akhirah 1446
721st Urs Sharif Of Hazrat Khwaja Syed Nizamuddin Aulia Mehboob-e-Elahi Rahmatullah Alayh January 7, 2025 - Tuesday 15 Jumada al-Akhirah 1446
Urs Khwaja Gharib Nawaz, Ajmer Sharif March 24, 2025 - Monday 22 Sha'ban 1446
Lailat al-Miraj (Shab-e-Meraj) January 27, 2025 - Monday 27 Rajab 1446
Shab-e-Barat February 14, 2025 - Friday 15 Sha'ban 1446
Start of Fasting Month (Ramadan) March 1, 2025 - Saturday 1 Ramadan 1446
Lailat al-Qadr (Shab-e-Qadr) March 27, 2025 - Thursday 27 Ramadan 1446
Jummat-ul-Wida March 28, 2025 - Friday 28 Ramadan 1446
Eid-ul-Fitr March 30, 2025 - Sunday 1 Shawwal 1446
#Hajj June 6, 2025 - Friday 9 Dhul-Hijjah 1446
Eid-ul-Adha (Bakrid) June 7, 2025 - Saturday 10 Dhul-Hijjah 1446
Islamic New Year July 28, 2025 - Monday 1 Muharram 1447
Yaum al-Ashura August 6, 2025 - Wednesday 10 Muharram 1447
Eid Milad-un-Nabi September 26, 2025 - Friday 12 Rabi-al-Awwal 1447