Categories
ABC's of Islam New Muslims

What Are the Requirements of Sincere Repentance?

By Editorial Staff

Definition of Tawbah

Tawbah (repentance) is an Arabic word which means in language to return. In the technical usage of the term, it means to return from disobedience of Allah’s commands to His obedience.

The greatest and most important kind of repentance is to desist from disbelief and revert to belief in Islam. Allah says,

“Say to those who disbelieve that if they desist (from unbelief) what (they have done) in the past shall be forgiven them.” (Quran 8:38)

Then, repenting of major sins comes second in importance. Next is the third kind which is to repent of minor sins.

“But turn all together to God in repentance, O you believers, so that you may be successful.”

The legal ruling concerning tawbah

It’s obligatory to repent of all sins. There are many proofs from the Quran, the Sunnah and also the Consensus that indicate the obligation of tawbah (repentance). Allah says,

“Moreover, you shall (all) seek forgiveness from your Lord. Then repent to Him.” (Quran 11:3)

“But turn all together to God in repentance, O you believers, so that you may be successful.” Quran 24:31)

“O you who believe! Repent to God with a most sincere repentance.” (Quran 66:8)

Al-Agharr al-Muzani who was from amongst the Companions of Allah’s Apostle (ﷺ) reported that Ibn ‘Umar stated to him that Allah’s Messenger (may peace ‘be upon him) said:

O people, seek repentance from Allah. Verily, I seek repentance from Him a hundred times a day. (Muslim)

The stipulations concerning sincere repentance

The number of stipulations differs according to the kind of sin. If the sin committed is between the person and Allah, there will be three stipulations (2, 3 and 4 mentioned below). On the other hand, if the sin committed is related to other people’s rights, there will be four stipulations( 2, 3, 4 and 5 mentioned below). There are other scholars who mention more stipulations than these three or four. These are stipulations 1 and 6 mentioned below. However, the three or four are the most famous among scholars. Now, let us consider these stipulations!

1. Sincerity to Allah

Some scholars add this stipulation to the most famous ones discussed below while others think that it is implied in other stipulations.

Observing this stipulation here means the penitent person must intend to seek the Face of Allah. Moreover, he or she hopes that Allah will accept his or her repentance and forgive whatever acts of disobedience he or she has committed. If one’s intention is to make a show to deceive people, such repentance is invalid.

2. Feeling deep regret and sorrow for having committed acts of disobedience

Compunction is the feeling that shows the person’s repentance is truthful. The person who does not feel regret about the past sins he or she has committed but brags about committing them, his or her repentance will definitely not be accepted.

3. Giving up the sin

Sins include not fulfilling duties or obligatory acts of worship and/ or committing prohibited acts of disobedience. For instance, if a person does not perform obligatory prayer or does not give zakat (almsgiving), he or she must fulfill these pillars so that his or her repentance can be valid and accepted. On the other hand, if a person drinks alcohol or deals in usury, he or she must give up these sins immediately.

4. Firmly resolving not to commit such sins again

If a person repents with the intention to commit the same sin again when he or she has the chance, such repentance will not be accepted as the person is not truthful or sincere in his or her repentance.

However, if the penitent person duly fulfills this stipulation with a sincere intention and resolve not to commit such sins again but was later on overcome by his or her weaknesses, his or her repentance will still be sincere and valid. Such person should not despair or give up repenting to Allah because that’s exactly what the Satan wants. The Muslim person should always renew repentance every time he or she indulges in acts of disobedience. It doesn’t matter how many times a person is overcome by his or her weaknesses so long as he or she is truthful and sincere in repentance.

5. To give people their rights back

If the sin has to do with people’s rights, then this extra condition must be fulfilled. This stipulation includes preserving the right of other people whether they are Muslims or not. Repentance will not be valid so long as this stipulation is not fulfilled. Among the most important human rights is to protect people’s lives, honor or reputation and property.

a. Acts of disobedience related to people’s lives

These include homicide, which is one of the gravest and extremely major sins, suicide, acts of aggression, beating or any kind of harm directed towards others. To repent of such crimes or sins, the person must seek the offended people’s pardon. The offended person may choose to get retribution, accept blood money or to pardon. Allah says,

“For the recompense of a misdeed shall be a misdeed like it. Yet one who (instead) pardons (an offender) and sets things aright, his reward shall be with God. (For), indeed, He does not love the wrongdoers.” (Quran 42:40)

b. Acts of disobedience related to honor or reputation

These include backbiting, slander, libel and any action that involves defamation or using swear words.

In any of these cases or similar ones, the offender must seek the offended people’s pardon so that his or her repentance can be accepted.

c. Acts of disobedience related to other people’s property

These include stealing, usury, bribes, deception and any misappropriation of people’s wealth by using wrongful means.

For the repentance to be accepted, one must return other people’s properties to them. If the rightful owner of the stolen property has died, the perpetrator of such crime must return it to the heirs. If there are not any heirs, the perpetrator must give this money to charity.

6. Repentance must take place in a time when it can be valid

Any person can always repent to Allah at any time except in two cases:

a. At the time of death, repentance becomes invalid.

An example of this is the repentance of the pharaoh of Egypt who showed repentance while drowning in the middle of the sea. In general, the repentance of a person who has become certain of his or her near death is out of place. Allah says,

Yet there is (acceptance of) repentance with God only for those who do evil out of ignorance then repent soon after. It is to such as these whom God will grant repentance. And ever is God all-knowing, all-wise. But there is no repentance for those who (continue to) do (great) sins until, when death approaches one of them, he says: I do, indeed, repent now! Nor (is there repentance) for those who die while they are disbelievers. For such as these, We have made ready a most painful torment. (Quran 4:17-18)

b. When the sun rises from the west, Allah will no longer accept repentance.

Allah says,

“On a Day when some (of the awesome) signs of your Lord shall come (at the end of time, sudden) belief will not benefit a soul that has not believed before, nor (a soul that has not) earned any good from its belief Say (to them): Wait! Indeed, we too are waiting.” (Quran 6:158)

Narrated Abu Huraira: Allah’s Messenger (ﷺ) said, “The Hour will not be established until the sun rises from the West: and when the people see it, then whoever will be living on the surface of the earth will have faith, and that is (the time) when

No good will it do to a soul to believe then, if it believed not before.” (Quran 6:158) (Al-Bukhari)

So, repentance must take place in a time when it can be valid and accepted so that the penitent can benefit from it.

 

Soucre Link
Categories
ABC's of Islam New Muslims

The Meaning of La Ilaha Illa Allah (Tawheed)

By Abdul-Rahman Al Sheha

This is the phrase of Tawheed (the concept of the Oneness and Uniqueness of Allah). Due to this concept Allah brought the creation into being, and due to this concept He created Paradise and Hellfire. Allah (Exalted be He) says:

The Meaning of La Ilaha Illa Allah (Tawheed)

This is the belief which all the Prophets and Messengers called to.

And I have neither created the Jinn nor humans except to worship Me. (Adh-Dhariyat 51:56)

This is the belief which all the Prophets and Messengers called to, from Adam, the first Prophet, to Muhammad, the last messenger (peace be upon them all). Allah says:

And we have not sent before you any messenger except that We have revealed to him that there is no deity that is worshipped in truth except Me, so worship and obey Me. (Al-Anbiyaa’ 21:25)

Meanings of the Shahadah

There is no Creator of this existence except Allah. Allah says:

Such is Allah, your Lord! La ilaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship and obey Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc.) over all things. (Al-An`am 6:102)

There is no True Master and Owner present in this existence except Allah. This is known as Tawheed Ar-Rubobiyyah, or the Oneness of Allah in His Attributes of Lordship. This is the belief that there is no Creator, Sovereign Master, Administrator, Provider, Sustainer, and Owner except for Allah:

Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the ‘aalameen (mankind, Jinns and all that exists)! (Al-A`raf 7:54)

No deity deserves servitude and worship except Allah. This is known as Tawheed Al-Ulohiyyah, or the Oneness of Allah in His Worship. This is the belief that no worship should be directed to any except Allah. Allah says:

No doubt! Verily, to Allah belongs whosoever is in the heavens and whosoever is in the earth. And those who worship and invoke others besides Allah, in fact, follow not the (Allah’s so-called) partners, they follow only a conjecture and they only invent lies. (Yunus 10:66)

All the Names and Attributes of Allah are perfect and complete. This is known as Tawheed Al-Asmaa´ wa As-Sifaat, that Allah has all the Best of Names and Attributes, and that there are none equal, comparable to, or like them. He is high above and free from all faults and shortcomings. Allah says:

And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. (Al-A`raf 7:180)

_________________________

The article is an excerpt from the author’s book “How to Become a Muslim”.

Soucre Link
Categories
ABC's of Islam New Muslims

Rites of Tarwiyah and ‘Arafah Days, the First Two Days of Hajj

By Dr. Salih Al-Fawzan

Upon reaching the site for ihram (a state of ritual consecration during Hajj or ‘Umrah a pilgrim declares his intention to perform one of three types of Hajj (Pilgrimage):

Ifrad

‘There is no deity but Allah Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise, and He is over all things Omnipotent.

It means that a pilgrim enters the state of Ihram with the intention of performing Hajj only, keeping in the state of Ihram until he stones Jamratul-‘Aqabah on the Day of the Feast of Sacrifice (‘Eid al-Ad-ha; on the tenth of Dhul-Hijjah). Then, a pilgrim shaves his head, and performs the Ifadah (Going forth) Tawaf along with sa’y (going between Al-Safa and Al-Marwah) in case he has not performed it (i.e. sa’y) following the Arrival Tawaf.

Qiran

It means that a pilgrim assumes Ihram for performing both ‘Umrah (Lesser Pilgrimage) and Hajj (Pilgrimage) together. The rites of performing qiran are the same as those of performing ifrad except that a pilgrim is obliged to slaughter a sacrificial animal in the former case.

Tamattu’

It means that a pilgrim assumes ihram for performing ‘Umrah only, keeping in such state of ihram until he finishes the rites of ‘Umrah, such as tawaf, sa’y, and shortening or shaving the hair. After that, a pilgrim may get out of the state of ihram until he assumes another ihram for performing Hajj.

The best of the three forms is tamattu’. It is desirable for a pilgrim performing ifrad or qiran and has not got a sacrificial animal to change his intention and perform tamattu’ instead, carrying out all its rites.

It is also desirable for the one performing tamattu’ (even if it has been ifrad or qiran that converted to tamattu’ as well as the residents of Mecca and the surrounding places, to assume ihram for Hajj on the Day of Tarwiyah (the eighth day of Dhul-Hijjah). This is because Jabir (may Allah be pleased with him) narrated, in his description of the Prophet’s performance of Hajj:

“…All the pilgrims dissolved the state of Ihram except the Prophet (PBUH) and whoever had a sacrificial animal with him. When it was the Day of Tarwiyah, they proceeded to Mina and assumed ihram for Hajj.” (Muslim)

The place where you can assume Ihram for Hajj

A pilgrim performing tamattu’ may assume ihram from the place where he stays, whether in Mecca, Mina, or any place outside Mecca, but he should not perform tawaf after assuming ihram for Hajj (as it has been already performed during ‘Umrah).

The Prophet (PBUH) said, ‘And whoever is living within these boundaries can assume ihram from his home, and the people of Mecca can assume Ihram from Mecca. (Al-Bukhari and Muslim)

Heading for Mina on the eighth of Dhul-Hijjah

Once a pilgrim assumes ihram tor Hajj, he should then preoccupy himself with chanting talbiyah and continually repeat it every now and then, raising his voice with it until he stones Jamratul-‘Aqabah on the Day of the Feast of Sacrifice (on the tenth of Dhul-Hijjah). Those pilgrims who have assumed their ihram from Mecca on the Day of Tarwiyah should head for Mina; the optimum time for moving is after the sun has reached its meridian. Then, they perform the Zuhr (Noon) Prayer there, at Mina, camping there until they perform the rest of the Five Daily Prayers including the Fajr (Dawn) Prayer of the following day (the ninth of Dhul Hjjjah). Jabir (may Allah be pleased with him) narrated:

“…The Prophet (PBUH) rode his mount (heading for Mina) and performed there the Zuhr, the ‘Asr (Afternoon), the Maghrib (Sunset), the ‘ Isha’ (Night), and the Fajr (Dawn) Prayers. Then, he(PBUH) stayed there for a while until the sun rose.” (Muslim)

It is worth mentioning that spending that time in Mina (from the noon of the Day of Tarwiyah until the dawn of the following day) and performing those five prayers there is an act of the Sunnah, not an obligatory one. Likewise, assuming ihram on the Day of Tarwiyah is considered an act of the Sunnah. So, it is permissible for a pilgrim to assume ihram before or after that day.

The Day of ‘Arafah

On the ninth of Dhul-Hijjah and after sunrise, a pilgrim proceeds to ‘Arafah; the whole area of ‘Arafah is a standing place except for the valley called Batn ‘Uranah, Thus, it is sufficient for a pilgrim to stand anywhere on that day within the boundaries of ‘Arafah, excluding the place pointed out by the Prophet (PBUH), namely Batn ‘Uranah. The boundaries of ‘Arafah are clearly distinguished by means of signs, so standing anywhere within these boundaries will be regarded as standing at Arafah. Still, a pilgrim has to pay attention to these signs in order not to stand outside ‘Arafah.

When the sun passes its meridian, a pilgrim performs the Zuhr (Noon) and the “Asr (Afternoon) Prayers, shortening and combining them at the due time of the Zuhr Prayer (i.e. performing each as two rak’ahs instead of four) with one prayer call (adhan) and two immediate prayer calls (iqamahs). We should know that a pilgrim shortens every four-rak’ah prayer (i.e. performs it as two rak’ahs) at Arafah, Muzdalifah, and Mina, However, at ‘Arafah and Muzdalifah the prayers are to be shortened and combined whereas they are only shortened at Mina, i.e. performing each prayer at its due time for there is no need for combining them at Mina.

After a pilgrim performs the Zuhr and the ‘Asr Prayers, shortening and combining them (for he is at ‘Arafah), he should spend the rest of the day remembering, invoking, glorifying, and praising Allah, seeking His forgiveness, and so on and so forth. This is to be done while a pilgrim is sticking to his place at ‘Arafah. In other words, a pilgrim does not have to go to the Mount of Ar-Rahman, or to watch it, or even to face it, while performing such supplications; standing anywhere at ‘Arafah while facing the direction of the Ka’bah is sufficient.

The best du’a during Hajj

A pilgrim should spare no effort supplicating Allah and turning to Him in repentance on such a glorious day, whether he is walking, sitting, riding, standing, or even lying down. He should also choose the most comprehensive supplications that were reported to have been observed by the Prophet (PBUH), for he(PBUH)said:

“The best supplication is the one on the Day of ‘Arafah, and the best thing which I and the prophets before me have said is: ‘There is no deity but Allah Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise, and He is over all things Omnipotent.” (Al-Tirmidhi)

A pilgrim keeps supplicating Allah at ‘Arafah until sunset. It is impermissible to leave before sunset, and if a pilgrim does, he must go back soon before sunset, to witness it there. However, if a pilgrim leaves ‘Arafah before sunset and does not go back, he is then obliged to slaughter a sheep of Hajj (or to get one seventh of a camel or a cow) and divide it among the poor residents of the Sanctuary of Mecca in expiation for missing an obligatory ritual of Hajj.

The Day of Arafah starts from the noon of the ninth of Dhul-Hijjah until the dawn of the tenth of Dhul-Hijjah (the Day of the Feast of Sacrifice) according to the sound opinion in this regard. As for a pilgrim who is present at Arafah at daytime, he is obliged to stay there until sunset as we previously said. But if someone arrives at ‘Arafah at night, it is sufficient for him to stay there for any length of time, even if for only one moment, as the Prophet (PBUH) said:

“If anyone gets (i.e. stays at) “Arafah before the dawn (of the tenth of Dhul-Hijjah) breaks, then he has performed Hajj.” (Abu Dawud, Al-Tirmidhi and Al-Nasa’i)

The legal ruling concerning staying at ‘Arafah

Staying at ‘Arafah is one of the obligatory fundamental rituals of Hajj, and it is the most important and the greatest one as well for the Prophet (PBUH) said:

“Hajj is ‘Arafah (i. e. staying at ‘Arafah is the most important ritual of Hajj). (Al-Bukhari and Muslim)

As for the place of staying at ‘Arafah, a pilgrim may stand anywhere within the boundaries of ‘Arafah, and this ritual is deemed invalid if one stands outside them.


The article is an excerpt from the author’s book “A Summary of Islamic Jurisprudence” with some modifications.

Dr. Salih Al-Fawzan is a Professor of Islamic Jurisprudence, Member of the Board of Senior Ulema & Member of the Permanent Committee for Fatwa and Research.

Soucre Link
Categories
ABC's of Islam New Muslims

All About Hajj (1441/2020)

By Editorial Staff

Islam organizes the spiritual and moral life of man as well as the practical in order to live a normal balanced life. Every act of worship in Islam has a meaning, a purpose and a significance, and of  great spiritual, moral, and physical benefits.

Hajj, one of the five main pillars of Islam, gives a specific and practical example of acts of worship in Islam. A rich spiritual experience, Hajj has a great message and lessons for the benefit and wellbeing of man and all humanity, resulting in spiritual and behavioral development in the life of a Muslim.

Hajj is a life-time journey; if conducted properly, it will erase all sins of the pilgrim. So, every Muslim intending to undertake this journey should first learn well its rituals and how to perform them correctly.

This special folder presents a complete picture of Hajj, its wisdom, its rituals and the benefits that are reaped from undertaking the blessed journey.

The Obligation of Hajj-The Fifth Pillar of Islam

The Obligation of Hajj: The Fifth Pillar of Islam

Allah has made an obligation on Muslims to perform Hajj to Makkah. Why? What is the condition on whom performing Hajj is obligatory? Why do we perform Hajj?

Read also:

First 10 Days

Hajj: Its Meaning and Position from the Qur’an

All about the First Ten Days of Dul-Hijjah and Udhiyah – a Special Folder

Like no other days in the Islamic calendar, the first ten days of Dhul-Hijjah have a very special status. What should we do in these cherished great days? How could we get the utmost benefits of these days?

Rituals of Hajj and `Umrah

The Rituals of Hajj

The Rituals of Hajj

What are the rituals of hajj? What is the difference between hajj and `Umrah? What are the conditions of ihram? What nullifies one’s hajj? What makes one’s hajj accepted?

Read also:

E-Books on Hajj & `Umrah

New Muslims Guide Hajj and Umrah

New Muslims’ Guide for Hajj and Umrah

The Prophet (peace be upon him) said: “And Allah’s guests are three: A pilgrim performing Hajj, one performing `Umrah, and a person who fights in the cause of Allah”.

Read also:
Soucre Link
Categories
ABC's of Islam New Muslims

All about the First Ten Days of Dul-Hijjah and Udhiyah – a Special Folder

By Editorial Staff

About the merits of the first ten days of Dhul-Hijjah, the Prophet (peace be upon him) said: “There are no days on which righteous deeds are beloved to Allah more than (the righteous deeds on) these 10 days.”

The people asked, “Not even jihad for the sake of Allah?” He said, “Not even jihad for the sake of Allah, except for the case of a man who went out, giving up himself and his wealth for the cause of Allah, and came back with nothing.” (Al-Bukhari)

These articles will help you learn every thing about those blessed days and how to make the best of them.

 

The Fiqh of Udhiyah (The Sacrificial Animal)

This article discusses the meaning of Udhiyah, its legal ruling, the prerequisites, the time for offering it and how it can be distributed.

2. Rulings and Conditions of Udhiyah

3. Offering Sacrifice: Refrain from This

4. The Sacrifice: Rulings and Conditions

 

Soucre Link
Categories
ABC's of Islam New Muslims

Hajj Is a Shift Away from Racism and Towards Social Equality

Allah has created people to be different in their living; some are rich and some poor, some well-off, affluent and high-esteemed, and others indigent, miserable and astray in life.

That is great wisdom decreed by Allah so that people would exchange work, cooperate with one another, and use one another to achieve their requirements and needs: the rich person spends his money, and the poor person exerts his effort in labor for remuneration. In confirmation of that, Allah Almighty Says (what means):

“Do they distribute the Mercy of your Lord? It is We Who Have Apportioned among them their livelihood in the life of this world and Have Raised some of them above others in degrees [of rank] that they may make use of one another for service. But the Mercy of your Lord is better than whatever they accumulate.” (Quran 43:32)

Hajj as a shift against Racism:

Indeed, the most noble of you in the Sight of Allah is the most righteous of you.

Had the difference been limited to the exchange of benefits, it would have been good. But some rich people exalt themselves above the poor, and their arrogance produces hatred among the poor.

On the other hand, some poor people envy the rich, with the result that the rich boycott and neglect them; arrogance among some rich people versus hatred among some poor people, and haughtiness among some dignitaries versus envy among some of the common people.

In this way, the social classes of the same nation have mutual aversion to each other, cooperation disappears, bonds are undone, and production decreases.

A Remedy of Racism

The remedy of that disease lies in the religious acts of worship in general, and Hajj in particular, which has a practical healing and effective decisive medicine to put an end to haughtiness, and lay the foundation for equality between all people in the form of (putting on the same clothing of) Ihram, performing Tawaaf, Sa‘y, and so on.

In Hajj, no one could be distinguished from others with a particular uniform, clothing, appearance or adornment, because all of them are equal in their simple united appearance. That is indeed equality between individuals as well as between races and peoples, in compliance with what Allah Says (which means):

“O mankind, indeed We Have Created you from male and female and Made you peoples and tribes that you may know one another. Indeed, the most noble of you in the Sight of Allah is the most righteous of you.” (Quran 49:13)

Islamic views on piety:

Our Messenger, God bless him and grant him peace, said: “No Arab is superior to a non-Arab, nor a white-complexioned to a black-complexioned except by virtue of piety.”

Is Hajj then, from this point of view, worthy of the care of reformers, the concern of the sincere and the effort of the passionate?

We are all subject to our habits and governed by our traditions as a result of the house in which we live, the school in which we learn, and the environment surrounding us.

A lot of our customs and habits are bad and harmful, the majority of our traditions are invalid and superstitious, and the greater part of what we agree upon is false and ignorant. Worship, as they said, is a second disposition, and to be released from traditions is very difficult upon a lot of people.

When a reformer likes to straighten the crookedness of his nation, and push it towards the pathways of perfection, he encounters the rocks of habits and traditions. He may perish and die before changing his people from a familiar habit, given that “people are slaves of their traditions”.

Hajj comes to release the individual from his habitual customs, and change his familiar traditions. Hajj, in this way, enables the pilgrim to govern himself, control his deeds, give up bad customs, and come away from awful traditions to the immense field of piety, virtues and spiritual elevation.

That is because the pilgrim becomes a sovereign over his own self after having been a slave of his habits.
In confirmation of that, Allah Almighty Says (what means):

Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of Ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do – Allah Knows it.” (Quran 2:197)

The Messenger of Allah, God bless him and grant him peace, stated that Hajj brings the Muslim out of his sins, misdeeds, bad customs and habits, saying:

“Whoever performs Hajj during which he does not have sexual intercourse (with his wife) nor commit wickedness, will become (as sinless) as he was on the very day his mother gave birth to him.”

Is Hajj, in this sense, not worthy of the care of educationalists and psychologists?

What is worthier of care than a worship-based practical system that releases man from the slavery of loss, and joins him to (Allah) The Most Merciful with a strong bond of truthfulness, certainty and faith?

Countries allocate money to physical sports and military exercises, a system for which our youth in schools are preparing. Without doubt, sport is a source of strength, valor, courage and gallantry, and an important support pillar in the construction of the glory of the Ummah.

Islam was a forerunner in recognizing the virtue of sport, when it commanded people to learn racing, archery, horsemanship, swimming and sword fight to prepare for Jihaad in the way of security, truth and peace. It joined sport with acts of worship, so that the emotion and feeling would share with the heart in performing it. Thus, sport becomes a physical power and a spiritual worship which has its glorious benefits in this world, and its great reward in the Hereafter.


Source: britishhajtravel website with some modifications.

Soucre Link
Categories
ABC's of Islam New Muslims

Life After Life?

Your life is really like an hour of a day. A moment. In this moment that is your life you have a simple task. Acknowledge that there is only one God.

Imagine you find yourself imprisoned in a strange land. You have been imprisoned for several weeks.

 

One day, two guards come to your cell. With them is a man dressed in a suit carrying a brown briefcase. They stand in front of your cell door. The man in the suit pulls out a piece of paper from the briefcase. He mentions your name, then hands you the paper. It reads:

 

In about one hour from reading this, you will die. It might be a bit more or a bit less than an hour, but when your time is up you will not be able to escape the punishment, Death! No one has ever escaped from this punishment except through one way. Those who have completed a single simple task. If you complete this task you will live. Indeed, not only will you live but your life will be unimaginably better than it is right now.

This task will take no more than five minutes of the one hour you have left. The task is to call your mother and tell her that she’s the only mother you have, that you appreciate and are grateful for all that she has done for you and that you should ask her to forgive you for anything that you’ve done to upset her. That’s it. You will be given a smartphone. Your mother’s number is stored on it and all you need to do is turn it on, find the number and call her. You have one hour.

Having finished reading you look up. The man in the suit hands you a smartphone and leaves with the guards. What will you do?

It may seem obvious, but what you are not told is that this phone is also connected to your text messages and social media accounts, and when you turn it on, the email, text and social media notifications start appearing on the screen, including your lawyer who has been messaging you that he can get you out.

Barely thinking you begin to flick through the messages, reading and then responding to them! The distraction is instant, yet prolonged. At the back of your mind you remember that you only have an hour, but you keep telling yourself you have plenty of time. Half an hour later a guard comes. “Did you complete the task?” he asks.

You look up confused, barely remembering why you were given the phone in the first place. The guard leaves and calls start coming from your lawyer. You answer. He’s promising he can get you out, and at the same time he’s telling you that your modest investment that you made with him is making massive amounts of money.

Everyone is talking about how rich you are, and that surely no one would dare do anything to you, you’re worth more alive…then you hear the sound of marching feet…you look up and there are the guards again. Six of them this time, dressed in black. They are holding heavy chains…

The hour is up!

This is an example of the life of this world. Your life, however long, is really like an hour of a day. A moment. In this moment that is your life you have a simple task. Acknowledge that there is only one God.

To do so is natural and rational and obvious. Deep down you already know that there is great, wise and mighty being that has created you and this universe and that He provides for and controls all things. Acknowledge His blessings and ask for His forgiveness.

Thank Him and Him alone. Worship Him alone and do not make anything equal with Him. It won’t take much time in your life to do that. Not much time at all. Like five minutes of the hour that is your life. If you do this you will get an eternal life of bliss, Paradise. A place of complete peace, happiness and joy where everything you could dream of and hope for will be there and more. Things that your heart cannot even imagine, and your mind cannot even conceive.

You will never get old, or tired, or bored or hungry or thirsty or too hot or too cold. Every moment in that place will be better than the moment before it.

…but the life of the world distracts you!

It distracts you until that moment when your time is up, but by then its too late! Certainly, when you are in the grave you will come to know with absolute certainty the reality that this life distracted you from, that this life was just a test. Passing this test involved something incredibly simple, easy and natural.

To testify that there is one true source of success and happiness; the Creator, who has no equal and no rival. To ask your Creator for forgiveness for your mistakes and be thankful by trying to live your life according to the guidance that He has sent.

…but the life of the world distracts you!

Death is the reality that will confront us all. It is absolutely certain. You will not escape it.

The rich and poor, healthy and sick, young and old, men and women, black and white from the East or West, death will reach them all. So, what have you prepared for the life to come? What have you done to save yourself from its perils and trials?

Do you really imagine that you will be left and not held to account for all that you have done and for all that you have failed to do? No, certainly you will be asked. Every atom’s weight of good and ever atom’s weight of evil will be made known on a day about which there is no doubt.

This is a Day of Accounting. The Day of Reckoning. The Day of Judgment.

Every injustice and every wrong will be made right, and then you will be presented with your scroll of deeds. Whoever’s scale is heavy with good will go to the gardens of delights.

Whoever’s scale of deeds is heavy with evil, for them is the burning fire of endless pain and suffering where its inhabitants will neither live nor will they die, a suffering that will only increase eternally. Death will approach them from every side, but they will not die.

“Bear in mind that the present life is just a game, a diversion, an attraction, a cause of boasting among you, of rivalry in wealth and children. It is like plants that spring up after the rain: their growth at first delights the sowers, but then you see them wither away, turn yellow, and become stubble. There is terrible punishment in the next life as well as forgiveness and approval from God; the life of this world is only an illusory pleasure. (The Qur’an Chapter 57 , Verse 20)

Think about it.

Where would you want to spend your eternity?

The Day of Judgement is true

Hellfire is true

Paradise is true

This is the certain truth

…but the life of the world distracts you!


Source: onereason.org

Soucre Link
Categories
ABC's of Islam New Muslims

The Fiqh of Fasting: Things That Invalidate Fasting – Part 3

The things that invalidate Fasting

Fasting becomes invalid if any of the following occurs. However, there are actions that break the fast unanimously and there are other cases on which there is a difference of opinions regarding them. Here is the discussion of that!

Fiqh of Fasting: There are actions that break the fast unanimously and others where there is a difference of opinions.

1. Anything that reaches the stomach intentionally

If a person swallows anything intentionally even if it is as little as a seed and whether it is taken through the mouth, the nose, etc., the fast is invalid. However, if a person eats or drinks while forgetting that he or she is fasting, their fast is valid.

Narrated Abu Huraira: The Prophet (ﷺ) said, “If somebody eats something forgetfully while he is fasting, then he should complete his fast, for Allah has made him eat and drink.” [Al-Bukhari]

2. Injection and enema

There are three opinions regarding having injections:

First, they invalidate the fast because they enter the body.

Second, they do not invalidate the fast because they are not put into the body through the mouth. Moreover, they are not used to satisfy hunger or thirst and they are not food or drink.

Third, some scholars differentiate between nutrient injections and other injections. They say that only nutrient injections invalidate the fast.

The preferred opinion is the third one. However, it is better to have injections at night if possible.

As for enemas, Islam Question & Answer website discusses this matter as follows:

Concerning enemas which are given to sick people to counteract constipation, there is a difference of opinion among the scholars. Some say that it does break the fast, based on the fact that everything that reaches inside the digestive tract breaks the fast. And some of them said that it does not break the fast. Among those who said that was Shaykh al-Islam Ibn Taymiyah, who said that this is not food or drink, and it is not like food or drink.

What I think is that we should look at the doctors’ opinions concerning that; if they say that this is like food or drink then it should be classified as such and thus it breaks the fast. If they say that this does not give the body what food and drink give it, then it does not break the fast.

3. Cupping, blood donation and biopsies

There are different opinions regarding cupping and whether it invalidates fasting. Let us look at the most famous proofs related to this issue:

1. ”The cupper and the one for whom cupping is done, both their fasting is broken.”(Abu Dawud, Musnad Ahmad, Al-Nasa’i’s Al-Sunan Al-Kubra) This is an authentic hadith related through several chains of narrations tracing back to the Prophet (peace and blessings of Allah be upon him).

2. Narrated Ibn `Abbas: The Prophet (ﷺ) was cupped while he was in the state of lhram, and also while he was observing a fast. [Al-Bukhari]

3. Narrated Thabit Al-Bunani: Anas bin Malik was asked whether they disliked the cupping for a fasting person. He replied in the negative and said, “Only if it causes weakness.” [Al-Bukhari]

Imam Ahmad ibn Hanbal is of the opinion that cupping invalidates fasting. He used hadith 1 above to support his opinion. In addition, he says that there is a defect in the narration of hadith 2 above and the sound version the following:

Narrated Ibn `Abbas: The Prophet (ﷺ) was cupped while he was fasting. [Al-Bukhari]

On the other hand, the majority of scholars are of the opinion that cupping does not invalidate fasting for hadith 2 and 3 mentioned above. As for hadith 1, the majority’s opinion is that it is abrogated.

There are other interpretations to hadith 1 which help support the majority’s opinion. One interpretation is that it is a specific issue where the persons involved were backbiting people. Thus, they will not be rewarded for their fasting due to backbiting. Cupping has nothing to do with this.

The preferred opinion is that of the majority of scholars. However, it is better to do cupping at night.

Blood donation and biopsies take the same ruling mentioned above.

4. Intentional vomiting

Scholars differentiate between intentional and unintentional vomiting. The opinion of the majority of scholars is that only intentional vomiting invalidates the fast.

The issue is discussed in detail in a previous article (click here).

5. Sexual intercourse

Scholars unanimously agreed that sexual intercourse invalidates the fast. The proofs from the Qur’an, the Sunnah, and the Consensus of scholars are mentioned in the previous article (click here).

There are some issues related to sexual intercourse:

– Kissing, fondling or embracing one’s spouse

It is allowed for the person observing fasting to kiss, embrace and fondle his or her spouse as long as the spouses are able to control their desires. If the spouses fear that this may lead to having sexual intercourse, then, it is not allowed to continue. In this case, blocking the means to unallowable matter is better because it prevents one from committing an act of disobedience.

There are a number of hadith that support this legal ruling. Here is one of them.

‘A’isha (Allah be pleased with her) reported: Allah’s Messenger (ﷺ) used to kiss (his wives) while fasting and embraced (them) while fasting; but he had the greatest mastery over his desire among you. [Al-Bukhari and Muslim]

Ibn ‘Abbas (may Allah be pleased with him) differentiate between the old and the young.

Abdullah ibn Abbas was asked about people kissing while fasting and he said that he allowed it for old men but disapproved of it for young men. (Muwatta’ Malik)

6. Intentional ejaculation or ejaculation while the person is awake

The majority of scholars are of the opinion that intentional ejaculation due to masturbation, fondling, etc. invalidates the fast. The Messenger of Allah (ﷺ) said, “Allah says: ‘(The person observing fasting) has abstained from food and drink, and sexual pleasures for My sake; fasting is for Me, and I will bestow its reward. Every good deed has ten times its reward’. [Al-Bukhari]

However, if the person observing fasting has a wet dream during the day, the fast is valid. There is a consensus of opinion regarding this issue.

On the other hand, if a person has sexual intercourse anytime during the night and they do not have a ritual bath till the time of dawn, the fast is valid. The Messenger of Allah (ﷺ) (at times) got up in the morning in a state of major ritual impurity, not because of sexual dreams (but on account of intercourse at night), and then observed fast. [Al-Bukhari and Muslim]

7. Menses, childbirth and postnatal bleeding

There is a consensus of opinion among the scholars that menses or postnatal bleeding invalidates the fast. If any of them occurs during the time of fasting, the fast is invalid.

The Prophet (ﷺ) said, “Isn’t it true that a woman does not pray and does not fast on menstruating?” [Al-Bukhari and Muslim]

Mu’adha said: I asked ‘A’isha: What is the reason that a menstruating woman makes up the fasts (that she abandons during her monthly course). but she does not make up the prayers? She (‘A’isha) said: Are you a Haruriya? I said: I am not a Haruriya, but I simply want to inquire. She said: We passed through this (period of menstruation), and we were ordered to make up the fasts, but were not ordered to make up the prayers. (Muslim)

8. Apostasy

Scholars unanimously agree that apostasy, abandonment of Islam, invalidates the fast. Allah says,

“Yet truly it has been revealed to you, O Prophet, and to those of the prophets before you: If ever you were to associate any gods with God, then utterly futile would be all your good works. And, most surely, you yourself would have become among the losers, of an everlasting Paradise.” (Quran 39:65)

 

Soucre Link
Categories
ABC's of Islam New Muslims

The Fiqh of Fasting: Essential Elements of Fasting – Part 2

The Essential Elements of Fasting

These are the mandatory acts that must be observed so that fasting can be valid.

 1. The niyyah (intention)

Fasting in which the intention is not observed is invalid. Allah says,

“though they were not commanded, but to worship (One) God – making the practice of their religion pure and, sincere to Him alone, being ever upright of heart. (Qur’an 98:5)

It has been narrated on the authority of Umar b. al-Khattab that the Messenger of Allah (ﷺ) said:

The Fiqh of Fasting Essential Elements of Fasting Part 2

The Essential Elements of Fasting are the mandatory acts that must be observed so that fasting can be valid. Read more about them here..

(The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allah and His Messenger (ﷺ) is for the sake of Allah and His Messenger (ﷺ) ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated. [Al-Bukhārī and Muslim]

When must a person state or confirm the intention of Fasting?

Scholars differentiate between compulsory and voluntary fasting.

The compulsory fasting

The majority of scholars are of the opinion that the person must state the intention of fasting any time during the night until the time of dawn. Thus, if a person states their intention or makes up their mind to fast after the time of dawn, fasting is invalid.

To support their opinion, they used the above mentioned hadith along with the following one:

“Whoever does not form his intention to fast before to fajr (dawn), his fasting will not be accepted.” Related by the five Imams, but At-Tirmidhi and An-Nasa’i consider it to be related by Hafsah and not connected to the Prophet (ﷺ).

In Imām Abū Ḥanīfah’s opinion, it is allowed for a person to intend to fast after dawn and during the day in both voluntary and compulsory fasting as long as they have not had any food or drink.

The voluntary fasting

In voluntary fasting, the majority of scholars say that it is allowed to intend to fast during the day. For example, if a person wakes up in the morning of a certain day, they may intend to fast that day. However, this is only allowed if the person has not eaten, drunk or had sexual intercourse from the time of dawn.

There are a number of hadiths that support this opinion. Here is one of them:

‘A’isha, the Mother of the Believers (Allah be pleased with her), reported:

The Apostle of Allah (ﷺ) came to me one day and said: Is there anything with you (to eat)? I said: No. Thereupon he said: I shall then be fasting. Then he came to us another day and we said: Messenger of Allah, hais (a compound of dates and clarified butter) has been offered to us as a gift. Thereupon he said: Show that to me; I had been fasting since morning. He then ate it. (Saḥīḥ Muslim)

It should also be noted that intending to break one’s fast invalidates it.

2. Abstaining from food and drink

It is agreed upon that eating or drinking intentionally breaks one’s fast. There are proofs from the Qur’an, the Sunnah and the Consensus that indicate that the person observing fasting is not allowed to eat or drink from dawn to sunset. Allah says,

“Moreover, you may “now” eat and drink until the white thread of dawn becomes clear to you, as distinguished, from the black thread “of night”. Then complete the fast until the night” (Qur’an 2:187)

Abu Hurairah (May Allah be pleased with him) reported: The Prophet (ﷺ) said, “If one does not eschew lies and false conduct, Allah has no need that he should abstain from his food and his drink.” [Al-Bukhari]

The Messenger of Allah (ﷺ) said, “Allah says: ‘(The person observing fasting) has abstained from food and drink, and sexual pleasures for My sake; fasting is for Me, and I will bestow its reward. Every good deed has ten times its reward’.” [Al-Bukhari]

The consensus among the Muslim scholars is that intentional eating and drinking during the time of fasting invalidates it.

3. Abstaining from sexual intercourse

The person observing fasting must also abstain from having sexual intercourse during their fast. There are proofs supporting this ruling from the Qur’an, the Sunnah and the Consensus. Allah says,

“Permitted for you (believers), on the night of the fast is intimate approach to your wives. They are a garment for you. And you are a garment for them. God knows that (before granting this permission), you used to betray yourselves. Thus He has granted you repentance (for what is past), and pardoned you. So now you may lie with them and seek whatever (offspring) God has decreed for you…” (Qur’an 2:187)

Narrated Abu Huraira: A person had sexual relation with his wife in the month of Ramadan (while he was fasting), and he came to Allah’s Messenger (ﷺ) seeking his verdict concerning that action. The Prophet (ﷺ) said (to him), “Can you afford to manumit a slave?” The man said, “No.” The Prophet (ﷺ) said, “Can you fast for two successive months?” He said, “No.” The Prophet (ﷺ) said, “Then feed sixty poor persons.” [Al-Bukhārī and Muslim]

As for the Consensus, Imam al-Nawawi (may Allah shower him with His mercy) said, “The Muslim nation have reached a consensus that having a sexual intercourse is prohibited for the person observing fasting and on the invalidity of their fast.

4. Abstaining from intentional vomiting

Islam Question & Answer website discusses this issue as follows:

Vomiting refers to when food etc. is expelled from the stomach outside the body. With regard to whether this breaks the fast or not, the ruling depends on whether it was done deliberately or not. If a person vomits deliberately, this breaks the fast and he has to make up that day. If he cannot help vomiting and vomits involuntarily, then his fast is still valid and he does not have to do anything else.

If a person needs to vomit because he is sick and vomiting will help him to recover, then it is permissible for him to do that, but he has to make up that day after Ramadan, because Allah says (interpretation of the meaning):

“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days” [Qur’an 2:185]

According to the correct scholarly view, it makes no difference whether the amount of vomit is great or small. If a person vomits deliberately and only a small amount comes out, the fast is broken. It says in al-Furoo’: If a person makes himself vomit and vomits anything, then his fast is broken, because of the report of Abu Hurayrah: “Whoever cannot help vomiting does not have to do anything but whoever makes himself vomit deliberately has to make up that day.” Al-Furoo’, 3/49. This hadeeth was narrated by Abu Dawood, 2380; al-Tirmidhi, 720 – he said the scholars follow this. It was classed as saheeh by al-Albaani.

But there is a difference between spitting and vomiting. Spitting and hawking etc do not come from the stomach, so there is nothing wrong with expelling that matter. But vomiting comes from the stomach as explained above.

And Allah knows best.

Soucre Link
Categories
ABC's of Islam New Muslims

The Fiqh of Fasting: Definition and Prerequisites – Part 1

Definition of the Sawm or Siyam

Sawm or Siyam (fasting) means in language to abstain from something.

Maryam (Mary) (peace be upon her) said,

“Indeed, I have vowed a fast to the All-Merciful. Thus, I shall not speak today to any human being.” (Qurʾan 19:26)

In the legal usage of the term, fasting means to abstain from food, drink and sexual intercourse from dawn to sunset.

Fasting

In the legal usage of the term, fasting means to abstain from food, drink and sexual intercourse from dawn to sunset.

This must be accompanied by the niyyah, intention.1he great commentator Al-Qurṭubī, the author of Al-jamiʿ lī Aḥkam Al-Qurʾan, adds to this definition that the perfect and complete Fasting is that in which acts of disobedience are avoided and acts of worship are maintained.

Abu Hurairah (May Allah be pleased with him) reported:The Prophet (ﷺ) said, “If one does not eschew lies and false conduct, Allah has no need that he should abstain from his food and his drink.” [Al-Bukharī].

Observing the niyyah here means that you observe fasting as an act of worship only for the sake of Allah and out of obedience to Allah.

The legal ruling regarding fasting the month of Ramaḍan:

It is obligatory to fast the month of Ramadan according to the Qurʾan, the Sunnah and the Consensus.

Allah says:

“O you who believe! Fasting is prescribed for you as it has been prescribed for those (who have believed) before you, so that you may be (ever) God-fearing. … So whoever among you bears witness to the month shall then fast it.” (Qurʾan 2: 183-185)

On the authority of ʿAbdullahh, the son of ʿUmar ibn al-Khaṭṭab (ra), who said: I heard the Messenger of Allah (ﷺ) says, “Islam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allah and that Muḥammad is the Messenger of Allah, establishing the Salah (prayer), paying the zakat (obligatory charity), making the hajj (pilgrimage) to the House, and fasting in Ramaḍan.” [Al-Bukharī and Muslim]

There is a consensus among all Muslim scholars that fasting Ramadan is obligatory.

The prerequisites for the obligation of fasting:

There are four prerequisites:

1- Islam

If non-Muslims fast or do any act of worship, it will not be accepted. Allah says,

“Yet truly it has been revealed to you, O Prophet, and to those of the prophets before you: If ever you were to associate any gods with God, then utterly futile would be all your good works. And, most surely, you yourself would have become among the losers, of an everlasting Paradise.” (Qurʾan 39:65)

ʿAʾisha reported: I said: Messenger of Allah, the son of Judʿan established ties of relationship, fed the poor. Would that be of any avail to him? He said: It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection. (Saḥīḥ Muslim)

2- Reaching puberty:

This is the second prerequisite. In Islam, there are three signs that denote a certain person has reached puberty.

  1. The first wet dream and menstruation

There is an agreement among scholars on only one of these signs which is having the first wet dream for boys and the first menstruation for girls. This is the most authentic sign.

  1. being 15 years old (only lunar years are used here)

Some scholars hold the opinion that if a person is 15 lunar years old, he or she is an adult who is obliged to fast and do other acts of worship.

However, the first sign is the most famous among the scholars.

What is the legal ruling regarding the child who fasts? 

If the child fasts, his or her fast is valid and acceptable. In addition, he and his or her parents will be rewarded. So, it is recommended for the children to train and learn to fast before they reach the age of puberty but it is not obligatory.

Narrated Al-Rubayiʿ bint Muʿawadh: “The Prophet (ﷺ) sent a messenger to the village of the AnSar in the morning of the day of ʿAshuraʾ (10th of Muḥarram) to announce: ‘Whoever has eaten something should not eat but complete the fast, and whoever is observing the fast should complete it.’ “She further said, “Since then we used to fast on that day regularly and also make our boys fast. We used to make toys of wool for the boys and if anyone of them cried for, he was given those toys till it was the time of the breaking of the fast.” (Saḥīḥ  al-Bukharī)

3- Sanity

An insane person cannot be asked to perform any act of worship because they cannot understand the Shariʿa address. Narrated Alī ibn Abū Ṭalib: The Prophet (ﷺ) said: There are three (persons) whose actions are not recorded: a sleeper till he awakes, a boy till he reaches puberty, and a lunatic till he comes to reason. (Related by Al-Nasaʾī, Abū Dawūd and Ibn Majah)

4- Ability

In addition to the three prerequisites mentioned above, fasting is only obligatory if the person has the ability to observe it. Allah says:

“God does not task a soul beyond its capacity.” (Qurʾan 2:286)

—————————

Read also:

The Best 10 Virtues of Fasting in Islam: What Are They?
Soucre Link