The Importance of 'Ashoora'

Ashoora, or the 10th of Muharram, is this coming Saturday in some parts of the world and Sunday in others. It is the Sunnah of our Prophet to fast on this day.

Ibn Abbas (RA) reported:

The Messenger of Allah (peace be upon him) observed Fasting on the day of Ashoora and commanded us to fast on this day.

[Al-Bukhari and Muslim]

In another Hadith, it is stated that when the Prophet (peace be upon him) emigrated from Makkah to Al-Madinah, he saw that the Jews were fasting on this day. He asked them why they did this on that day, and they told him that they did it for the reason that Allah granted Prophet Musa emancipation from Pharaoh on this day, and so they observed fast in token of their joy. On this, he (peace be upon him) said that in this happiness of Prophet Musa, Muslims have a greater right to observe fast than the Jews. Consequently, he also observed fast on 10th of Muharram. Then, he said that if he lived the following year, he would observe fast on the 9th of Muharram also so that they would make themselves different from the Jews. 

According to another Hadith, he (peace be upon him) ordained the Muslims to observe fast on `Ashoora' and in addition one more fast on 9th or 11th of Muharram in opposition to the Jews.
(Musnad Ahmad, Vol.4, P-21, edited by Ahmad Shakir; and Mujamma` Az-Zawaid, Vol.3, P-188).

Thus the observance of two fasts on this occasion is a Sunnah of the Prophet (peace be upon him). These two fasts can be observed either on 9th and 10th or 10th and 11th of Muharram. It is regrettable indeed that present-day Muslims do not follow this Sunnah of the Prophet (peace be upon him) and instead observe the baseless practices of mourning assemblies, which is a grave sin practised by Shi`ah.

The Prophet (peace be upon him) used to be very keen to make sure he fasted on the day of ‘Ashoora’ because of its great status. Fasting on this day expiates minor sins from the past year.

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said:
I never saw the Prophet (peace be upon him) so keen to make sure he fasted any day and preferring it over another except this day, the day of ‘Ashoora’, and this month – meaning Ramadaan.'
Narrated by al-Bukhaari, 1867. 

This is by the bounty that Allah bestows upon us, whereby fasting on one day expiates for the sins of a whole year. And Allah is the Owner of great bounty. 

Happy New Islamic Year 1434

November 15th marked the first day of the new Islamic year, 1434. Let me take this opportunity to wish you all a very Happy New Islamic Year.

The Islamic calendar (or Hijri calendar) is a purely lunar calendar. It contains 12 months that are based on the motion of the moon. and because 12 synodic months is only 354.36 days, the Islamic calendar is consistently shorter than a tropical year, and therefore it shifts with respect to the Gregorian calendar.

Each month starts when the lunar crescent is first seen (by a human observer’s eye) after a new moon.

Although new moons may be calculated quite precisely, the actual visibility of the crescent is much more difficult to predict. It depends on factors such as weather, the optical properties of the atmosphere, and the location of the observer. It is therefore very difficult to give accurate information in advance about when a new month will start. 

Years are counted since the Hijra, that is, Prophet Mohammed’s emigration to Medina in AD 622. Although almost 1390 (2012-622) years have passed in the Gregorian calendar, 1434 years have passed in the Islamic calendar, because its year is consistently shorter (by about 11 days) than the tropical year used by the Gregorian calendar.

Being a Muslim, what are your resolutions for the new year. Start with simple things that get counted as your good deeds. Don't be too hard on yourself. Set realistic goals and stick to them. Here are some ideas:

~ Pray five times a day, on time.

~ Recite a few verses from the Qur'an everyday, and learn its meanings.

~ Fast on Mondays and Thursdays.

~ Not get irritated by my parents when they tell me not to do this or that, and try to be as obedient as possible.

~ Give a small sum of money to the poor people, say once or twice a month.

~ Don't fight with your siblings.

~ Make up with someone you had a silly fight with.

Small things like these may make a big difference in your life. Let's begin a better life with this new year, let's prove that we are not Muslims with names, but with deeds like Sahaba (RA), let's strive for Akhirah!!!

The Days Of Tashreeq

What are the days of Tashreeq? What is special about them and distinguishes them from other days?

The days of Tashreeq are the 11th, 12th and 13th of Dhul-Hijjah. There are several verses and ahadith which speak of their virtue: 

Allah (SWT) says: 

وَاذْكُرُواْ اللَّهَ فِى أَيَّامٍ مَّعْدُودَتٍ

“And remember Allah during the appointed Days”

[Al-Baqarah 2:203] 

These are the days of Tashreeq. This was the view of Ibn ‘Umar (RA) and most of the scholars. 

The Prophet (peace and blessings of Allah be upon him) said concerning the days of Tashreeq:

“They are days of eating, drinking and remembering Allaah.”

Dhikr (remembering Allah) is enjoined during the days of tashreeq in several ways: 

~ Remembering Allah immediately after the prescribed prayers by reciting Takbeer. This is prescribed until the end of the days of Tashreeq according to the majority of scholars.

~ Remembering Him by saying 'Bismillaah' and 'Allahu Akbar' when slaughtering the sacrificial animal. The time for slaughtering the hadiy and udhiyah lasts until the end of days of Tashreeq.

~ Remembering Allah when eating and drinking. It is prescribed when eating and drinking to say Bismillaah at the beginning, and to praise Him (say AlhamduLillah) at the end. 

According to the hadith narrated from the Prophet (peace and blessings of Allah be upon him): 

“Allah likes His slave when he eats something to praise Him for it, and when he drinks something to praise Him for it.”

Narrated by Muslim, 2734.

~ Remembering Him by saying Takbeer when stoning the Jamaraat on the days of Tashreeq. This applies only to the pilgrims on Hajj.

 

~ Remembering Allah in general. It is 'mustahabb' to make a lot of dhikr during the days of Tashreeq. ‘Umar (RA) used to recite Takbeer in Mina in his tent, and when the people heard him they recited Takbeer too and Mina echoed with the sound of their Takbeer. 

Allah says:

فَإِذَا قَضَيْتُم مَّنَـسِكَكُمْ فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ - وِمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

“So when you have accomplished your Manaasik [rituals of Hajj], remember Allah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: “Our Lord! Give us (Your Bounties) in this world!” and for such there will be no portion in the Hereafter.

And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!””

[Al-Baqarah 2:200-201] 

Many of the salaf regarded it as 'mustahabb' to make a lot of du’aa’ during the days of tashreeq. 

The words of the Prophet (peace and blessings of Allah be upon him), “These are days of eating, drinking and remembering Allaah” indicate that eating and drinking during the days of Eid are means that help one to remember Allaah and obey Him; perfect gratitude for the blessing means using it to help one obey and worship Allaah, 

In His Book Allah commands us to eat of good things and thank Him for them. So whoever uses Allah’s blessings to commit sin is showing ingratitude for the blessing of Allah, so he deserves to have it taken away from him. 

The Prophet (peace and blessings of Allah be upon him) forbade fasting on these days: 

“Do not fast on these days, for they are the days of eating, drinking and remembering Allaah.” 

Narrated by Ahmad, 10286; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 3573.

O Allaah, help us to do righteous deeds and make us steadfast until death; have mercy on us, O Most Generous Giver. Praise be to Allah, the Lord of the World!

The Glorious Days Of Dhul Hijjah

Alhamdulillah, the blessed days are here one more time!

The glorious days of Dhul Hijjah are here. Rewards for good deeds are multiplied many times, and sins are forgiven much more. 

The days in which Allah gives us yet another chance to worship Him, to ask for forgiveness and correct our faults and make up for our shortcomings.The Prophet testified to that. He said:

"There are no days in which righteous deeds are more beloved to Allah than these ten days." The people asked, "Not even jihaad for the sake of Allah?" He said, "Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing."

[Bukhari]

Fasting on the Day of ‘Arafah:

It is Sunnah for the Muslim to fast on the first nine days of Dhul-Hijjah, because fasting is one of the best of deeds. 

In a hadith qudsi, Allah says: 

“All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.” [Bukhari, 1805]

The ten days of Dhul-Hijjah include Yawm al-`Arafah (the Day of `Arafah), on which Allah perfected His Religion. 

The Prophet (peace be upon him) said: “Fasting the day of `Arafah expiates the sins of two years: the past one and the coming one. And fasting the day of Ashura expiates the sins of the past year.”

[Muslim]

Subhaan Allah wal-Hamdulillaah! 

Make the best of these days and ask Allah to bless our families with peace and happiness, InShaAllah!

Surah Al- Mā`ūn (107)

It is called Sūrah al-Mā`ūn according to most of the books of tafseer, Surat Ara’ayta (سورة أرأيت). It was revealed in Makkah according to the majority of scholars. However, some had the view that it is a Makki and Madani surah.

It is reported that Sūrah al-Mā`ūn was revealed in the case of Abū Jahl, who was the guardian of an orphan. He refused to give him his rights when he came to ask for it and drove him away.

Theme:

The Sūrah points out the kind of moral that man develops when he refuses to believe in the Hereafter. 

It delivers the message that:

a.) Islām is a complete way of life which is based on sincerity and devotion to Allāh.

b.) Worship, sincerely motivated, produces good deeds. Bad deeds become a sign of having very weak faith or the absence of it.

c.) Good deeds that are not the result of true belief would not be done properly.

Commentary on The Sūrah:

Ayah 1: أَرَءَيْتَ الَّذِى يُكَذِّبُ بِالدِّينِ

Have you seen the one who denies the  Recompense?

Allah addresses His Messenger and every intellectual person who has the ability of seeing; holding their attention and making them wonder: “Who are those who deny the Day of Recompense and as such are wrongdoers?” And receive the answer, “They are those who do not feel that they will eventually have to stand before Allāh and answer for all that they have done in this worldly life” – thus, this way of behaving becomes a sign of disbelief in the Judgment Day.

:يكذب is in the present tense – to indicate persistence in the action.

الدين: refers to the religion of Islam itself. Others said it refers to accountability, recompense, and payback. 

Ayah 2: فَذَلِكَ الَّذِى يَدُعُّ الْيَتِيمَ

That is the one who drives away the orphan.

اليتيم – is someone who has lost his parents in childhood.

The Quraysh did not give inheritance to women and children, because they believed they didn't participate in war, so they didn't need it. 

The first sign of disbelief in the Day of Judgement is oppressing the orphan.

By pointing out this bad practice, Allāh is also advising us to be trustworthy as He said: 

"ياأيها الذين آمنوا أوفوا بالعقود" “O you who have believed, fulfill [all] contracts."

Islām is not merely a verbal confession; rather it is an overall change of the individual’s conduct. Allāh (SWT) demands good deeds together with belief. Mere words are weightless and valueless if not accompanied by good deeds.

The virtues of caring for the orphans:

- Sahl bin Sa`ed said that the Prophet said, “I and the guardian of the orphan are like these [and he pointed with his index and middle fingers together] in Paradise.”

- Ibn ‘Abbās reported the Prophet saying, “The one who makes an orphan join in his household [providing food and drink] for him, Allāh will make Paradise obligatory for him, unless he commits a sin which cannot be forgiven.” [such as Shirk].

- Abu Umāmah reported, “The Prophet  said, “The one who passes his hand on the orphan’s head [only for the sake of Allāh], he will have as many rewards recorded for him as the number of the hair upon which his hand passes.”

Ayah 3: وَلاَ يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ

And does not encourage the feeding of the poor.

The second sign of disbelief in the Day of Judgement is that of stinginess. Such a man does not encourage the feeding of the poor, but spends his wealth for himself and his family. He feels that his wealth is a result of his own hard work, and that the poor have no money because of their laziness. 

على طعام: the feeding is very significant. It indicates that the food which is to be given to the poor is his right enjoined upon the rich, and the one who gives it is doing him no favor.

المسكين: refers to the one who is needy or extremely poor, as is mentioned in the Qur’an;

 "إنما الصدقات للفقراء والمساكين ..." - “Zakah expenditures are only for the poor and for the needy …”

[Sūrah at-Tawbah 9: 60]

Having faith in the Day of Resurrection is the only preventive factor that gives man balance and clear understanding of the meaning of wealth. It makes him understand that it is a blessing from Allāh given to him to be tested; so will he be thankful to Allāh and prove it by sharing with others, or will he be ungrateful and become stingy?

Ayah 4: فَوَيْلٌ لِّلْمُصَلِّينَ

So woe [i.e., destruction] to those who pray.

فويل: the (fa) indicates the meaning that, “Such was the condition of the disbeliever, so one may consider the condition of the hypocrite, who is included among those who pray.” 

وَيْلٌ: is mentioned in the Qur’an in several places in connection with different sins:

ويل لكل همزة لمزة

        [Surah Al- Humazah 104:1]

ويل للمطففين

        [Surah Al-Mutaffifin 83:1]

فويل للذين يكتبون الكتاب بأيديهم ثم يقولون هذا من عند الله 

        [Surah Al-Baqarah 2:79]

 

So heedlessness and showing off in prayers are similar sins.

Ayah 5: الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ

[But] who are heedless of their prayer.

Now the meaning becomes clear; Allāh is not saying woe to all those who make salāh, but destruction is only sent upon those who pretend to pray, make it in a careless way, or out of its time. 

- Ibn `Abbās said that (sāhūn) are those who do not expect a reward for it when they pray, nor do they fear a penalty for neglecting it

- Sa`d bin Abī Waqqās said that they are those who perform their prayers later to its prescribed time.

- Or that those who pray only to be seen by people, not out of devotion to Allāh. Therefore, they become inattentive when they pray. Thus, prayer leaves no effect on them. Allah says:

 "إن الصلاة تنهى عن الفحشاء والمنكر" “Indeed, prayer prohibits immorality and wrongdoing.”  

"وإذا قاموا إلى الصلاة قاموا كسالى يراؤون الناس ولا يذكرون الله إلا قليلاً"

“And when they stand up for prayer, they stand lazy, showing (themselves to) the people and 

صلاتهم عن: in regard to their prayers - they are heedless.

Allah said عن (about), He did not say في (in) out of mercy from Him, because we are all heedless sometimes in our prayers. Heedlessness in the prayer is like forgetting how many raka`ahs one prayed, or how many sajdahs one performed, etc.

Ayah 6: الَّذِينَ هُمْ يُرَآءُونَ

Those who make show [of their deed].

This verse explains more about the characteristics of he who is heedless. He performs prayer when there is somebody to see him and do not perform it when alone. Not only he is heedless, but even when he does pray reluctantly, he shows off. Allah says: 

"إن المنافقين يخادعون الله وهو خادعهم وإذا قاموا إلى الصلاة قاموا كسالى يراءون الناس ولا يذكرون الله إلا قليلا"

"Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little. 

[Surah An-Nisa 4:142]

“Hidden Shirk is less apparent than a black ant crawling on a black stone in the darkness of the night.”

Ayah 7: وَيَمْنَعُونَ الْمَاعُونَ

And withhold [simple] assistance.

This is another characteristic of the hypocrites which is a natural outcome of heedlessness and hypocrisy. These people refuse to offer the simplest assistance, because they basically cannot see how they can gain from it.

Now, it has become clear that the purpose behind Allāh’s instruction to the believers to worship Him is not because He needs their worship, but for their own welfare and the purification of their hearts and the attaining of happiness in their lives, then the attainment of Paradise in the Hereafter. 

Usually Muslims separate between acts of worship and morals and manners in their social life, which is contrary to the teachings of Islam. That’s why we find too many Muslims in number but very few in practice. This Sūrah teaches that the two components of Islam [acts of worship and good character] are inseparable. A Muslim is required to be good to the people and good to Allah at the same time. 

الماعون: refers to Zakah [2.5% of one’s wealth per lunar year according to most commentators] or to the simplest assistance – something insignificant people share like salt, a bucket, or a pen and so on.

The Four Sacred Months

Welcome to month of Dhul Qa'dah, one of the four 'Shahr-ul-Haram' - Sacred Months. 

The four sacred months are Muharram, Rajab, Dhul Qa'dah and Dhul Hijjah. In these months, the reward for good deeds is multiplied; and though committing sins is forbidden at all times, it is even more forbidden during these months.

Allah (SWT) says in the Qur'an:

إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْراً فِي كِتَـبِ اللَّهِ يَوْمَ خَلَقَ السَّمَوَت وَالاٌّرْضَ مِنْهَآ أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَـتِلُونَكُمْ كَآفَّةً وَاعْلَمُواْ أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ

“Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are sacred. That is the right religion, so wrong not yourselves therein, and fight against the Mushrikin idolaters collectively as they fight against you collectively. But know that Allah is with those who have Taqwa.” [Surah at-Taubah: 36]

The ayah refers to these four sacred months. We should pay attention to their sanctity, because Allah has singled them out for a special status and has forbidden us to commit sins out of respect for their sanctity, for sins committed at this time are even worse.

Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakr that the Prophet (peace be upon him) said: “The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan."

Brotherhood And Sisterhood In Islam

As a yardstick and criterion in our lives, Islam has given us a clear definition of unity and brotherhood and how it can be realized and implemented.  The uniting factor is the `Aqeedah (creed) of Islam which defines the belief of a Muslim.  Unlike other bonds (nationalistic, patriotism, etc.) which are superficial, animalistic, reactive, emotional, and completely devoid of a real solution for life’s affairs, the intellectuality of the ideological bond of Islam unites man irrespective of their race, nationality, colour, status and other factors which are irrelevant when it comes to bonding on an ideological creed.

Allah (SWT) says in the Qur'an: 

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ

"The Mu’minoon (believers) are but a single Brotherhood."
[Surah Al-Hujuraat: 10]

And then again:
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَـتِ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَوةَ وَيُؤْتُونَ الزَّكَوةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
The believers, men and women, are supporters of one another; they enjoin good, and forbid evil; they perform the Salah, and give the Zakah, and obey Allah and His Messenger. Allah will have His mercy on them. Surely, Allah is All-Mighty, All-Wise.
[Surah At-Taubah: 71]

Brothers and sisters in Islam share the same beliefs and religious identity. They work towards the same goals, and share the same code of behaviour. The Qur'an says:

وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنفَقْتَ مَا فِى الاٌّرْضِ جَمِيعاً مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَـكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ

And He has united their (believers') hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them. Certainly He is All-Mighty, All-Wise.

Brotherhood/Sisterhood must be established purely for the sake of Allah (SWT). This requires the brothers to abandon any type of personal interest that they might hope to gain through their relationship. Prophet Muhammad (peace be upon him) once said: 

"A man set out to visit one of his brothers for the sake of Allah and Allah (SWT) appointed an angel to watch over him.

The angel asked the man, 'Where are you going?'

The man replied: 'I wish to visit my brother.'

'Do you need anything from him?' asked the angel.

'No,' replied the man. 

'Then why are you going to visit him?' inquired the angel. 

The man answered, 'I love him for Allah's Sake.' 

The angel said, 'Then know that Allah has sent me to tell you that Allah loves you because of your love for your brother and that He has decreed Paradise for you'." 

(Sahih Muslim)

One of the first steps towards building an Islamic community is to create an atmosphere of unity. Through the guidance of Allah (SWT), the Prophet (peace be upon him) established a bond of brotherhood between the Ansar and the Muhajireen, and he said:

"You will not be a believer until you love for your brother what you love for yourself." [Al- Bukhari]

And he said:

"You will not enter Paradise until you believe, and you will not believe until you love one another." [Muslim]

The Rights Of Our Brothers And Sisters

Allah (SWT) says in the Qur'an:

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَى أَن يَكُونُواْ خَيْراً مِّنْهُمْ وَلاَ نِسَآءٌ مِّن نِّسَآءٍ عَسَى أَن يَكُنَّ خَيْراً مِّنْهُنَّ وَلاَ تَلْمِزُواْ أَنفُسَكُمْ وَلاَ 

تَنَابَزُواْ بِالاٌّلْقَـبِ بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الايمَانِ وَمَن لَّمْ يَتُبْ فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ

"O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame yourselves, nor insult one another by nicknames. Evil is the name of wickedness after faith. And whosoever does not repent, then such are indeed wrongdoers."

يأَيُّهَا الَّذِينَ ءَامَنُواْ اجْتَنِبُواْ كَثِيراً مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلاَ تَجَسَّسُواْ وَلاَ يَغْتَب بَّعْضُكُم بَعْضاً أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ وَاتَّقُواْ اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَّحِيم

"O you who believe! Avoid much suspicion; indeed some suspicion is sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother You would hate it. And have Taqwa of Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful."

[Surah Al-Hujuraat: 11-12]

The rules are simple as laid out by these two ayahs:

1. Do not ridicule other people.

2. Do not insult or call each other names.

3. Avoid much assumption (negative assumption).

4. Do not spy on each other.

5. Do not back bite one another.

Our love for our Muslims brothers and sisters should extend beyond mere feelings. It should be apparent in our actions:

1. Dealing gently with them.
2.Guard your brothers' secrets.

3. Keeping our promises to them.
4. Visiting them when they are ill.

5. Making Dua'a for them in their absence.
6. Smiling at you brothers and sisters.

7. Staying by their side during their good and bad times.

Allah's Messenger (peace be upon him) said, "The example of the believer in their affection, mercy and sympathy for one another is like that of the body; when on of its organs complains, the rest of the body responds to it in wakefulness and fever." [Muslim]

8. Showing affection and friendliness towards them.
9. Giving them the benefit of doubt.

Hamdun al-Qassar, one of the great early Muslims said, “If a friend among your friends errs, make seventy excuses for them. If your hearts are unable to do this, then know that the shortcoming is in your own selves.” [Imam Bayhaqi, Shu`ab al-Iman, 7.522]

10. Become aware of their problems to assist them where necessary.

Our Prophet (peace be upon him) said, "Whoever relieves a believer of a distress from the distresses of this world, Allah will relieve him of a distress from the distresses of the Day of Judgement. And whoever facilitates [a matter] for one in financial difficulty, Allah will facilitate for him [matters] in this world and the Hereafter. And whoever covers [the fault of] a Muslim, Allah will cover his [faults] in this world and the Hereafter. Allah is in aid of [His] servant as long as the servant is in aid of his brother." [Muslim]

It is unlawful to hold our brothers and sisters in disrespect because of some sin they may have committed in the past, for perhaps they may have repented and will repent in the future and be forgiven by Allah (SWT), while the one who looks down on her will not be forgiven for her self-righteous attitude.

The Prophet (peace be upon him) warned: 

"No one who had in his heart, an atom's weight oof pride would enter Paradise."

(Muslim and At-Tirmidhi]

As soon as the new brother or sister enters Islam, their past is over and forgiven by Allah (SWT), and they are equal to all other Muslims in  status, duties and rights. And their first right is to be taught everything they need to know about Islam in the best possible manner.

If we want to regain our lost glory we should forget our self-made differences and be united as we are being directed by Allah (SWT) in the Holy Quran:

وَاعْتَصِمُواْ بِحَبْلِ اللَّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُم أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً وَكُنتُمْ عَلَى شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُمْ مِّنْهَا كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمْ ءَايَـتِهِ لَعَلَّكُمْ تَهْتَدُونَ
“And hold fast, all together, by the rope which Allah (stretches out for you) and be not divided among yourselves; and remember with gratitude Allah’s favour on you for you were enemies and he joined your hearts in love, so that by his grace, ye become brothers; and ye were on the brink of the pit of fire, and He saved you from it”. 

[Al Imran : 103]

May Allah (SWT) help us to establish the true spirit of brotherhood by forgetting our so-called differences. It is only possible if we act upon the teachings of the Qur'an and Sunnah of the Prophet (peace be upon him). Let us step forward to promote ‘Islamic concept of brotherhood and sisterhood’ throughout the world. The world will InShaAllah be changed into a better place; where the differences of colour, language, race and nationality will vanish. May Allah guide us all to the straight path. Ameen!

Surah al-Kawthar (108)

This Surah was revealed in Makkah, and named (Sūrat ul-Kawthar) in the book of at-Tirmidhi, and (Innā a`ṭaynāka-Kawathar) in Sahīh al-Bukhāri. 

Cause f Revelation:

Al-Wāḥidi collected a Hadith from Ibn `Abbās that al-`Ᾱṣ bin Wā’il met the Prophet at the gate of Bani Sahm of the Sacred House of Makkah, and spoke to him while the Quraysh chiefs were assembling at the Ka`bah. Then when al-`Ᾱṣ went to meet them they asked him, “Who were you talking to?” He replied, “To that one, al-Abtar.”- It was then after the death of the Prophet’s son, `Abdullah, and before him his other son al-Qᾱsim. 

Reason for Revelation:

This Sūrah was revealed to comfort the Prophet (peace be upon him) and assure him of the abundant good [al-Kawthar] that Allāh had chosen for him, and the loss awaiting his opponents.

 

Summary of The Sūrah: 

Verse 1: Allah reveals the favor given to His Messenger [i.e., abundant good].

Verse 2: Allah commands His Messenger to be thankful by offering prayers and sacrifice.

Verse 3: Allah condemns the enemies of Allah's Messenger and defends His beloved Messeger. 

Commentary on The Sūrah: 

Ayah 1: إِنَّآ أَعْطَيْنَـكَ الْكَوْثَرَ

Surely, We have granted you [O Muhammad] al-Kawthar.

نَا + إِنَّ = إِنَّا: Surely, We. 

أَعْطَيْنَاكَ: The pronoun إنَّا occurred before the verb أعطيناك for two reasons:

- Drawing attention.

- Showing exclusiveness.                                                                                 

‘We’: is an expression of glorification most appropriate to Allāh, to show the grandness of His gift to His Messenger.

آتى - إيتاء- to give, but not absolute [e.g., You give someone something which you can take back]. Allah says, “تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ” – “You give sovereignty to whom You will and You take sovereignty away from whom You will…”  

ايتاء also implies something can be given with a condition of responsibility, i.e. Allah gives sovereignty to people with a duty of responsibility of ruling in justice.

Allah is saying to His Messenger: I have given you a lot of gifts, so enjoy them. They won't be taken away from you.

The verb is made in the past tense to imply Certainty, assurance and signify Completion: it shows that the favour granted to the Prophet is guaranteed and completed. 

الكَوْثَر: Literally means the most abundant good. 

It is an intensive form of noun, derived from كـَثْرَة 

It is placed in contrast to the word al-abtar to annul its reference to Muhammad. 

Narrations regarding al-Kawthar;

Anas nararted, "While we were with the Messenger of Allah in the Masjid, he dozed off into a slumber. Then he lifted his head smiling. We said, “O Messenger of Allah! What has caused you to laugh?” He said, “Indeed, a sūrah has been revealed to me.” And he recited, “Verily, We have granted you Al-Kawthar. Therefore turn in prayer to your Lord and sacrifice. For he who hates you, he will be cut off.” Then he asked, “Do you know what Al-Kawthar is?” We said, “Allah and His Messenger know best.” He said, “Indeed, it is a river that my Lord has promised me and it has abundant goodness. It is a pond where to my Ummah will be brought on the Day of Judgment. Its containers are as numerous as the stars in the sky. Then a servant of Allah from among them will be (prevented from it) and I will say: "O Lord! Verily, he is from my Ummah (followers).'' Then He (Allah) will say: "Indeed, you do not know what he introduced (or innovated) after you.''  

Imam Ahmad also recorded from Anas that the Messenger of Allah said,

“I entered Paradise and I came to a river whose banks had tents are made of pearls. So I dipped my hand into its flowing water and found that it was the strongest (smell) of musk. So I asked, "O Jibril! What is this'' He replied, "This is Al-Kawthar which Allah has given you.''  

Ahmad recorded from Anas that a man said, "O Messenger of Allah! What is Al-Kawthar'' He replied, “It is a river in Paradise which my Lord has given me. It is whiter than milk and sweeter than honey.” 

Imam Ahmad recorded from Ibn `Umar that the Messenger of Allah said, “Al-Kawthar is a river in Paradise whose banks are of gold and it runs over pearls. Its water is whiter than milk and sweeter than honey.” 

The definite article in (الكوثر) is significant; for it illustrates that the river of al-Kawthar is one of the abundant good that will be granted to the Messenger, different good things, which includes what has been mentioned in the two sūrahs (93 & 94)

Ash-Shawkāni and al Alūsi mentioned additional blessings granted to the Prophet: 

- Allah gave him the best charater, He said, “And indeed, you are of a great moral character."  

- He gave him Prophethood and Messengership - carrying the final Book and Words of Allah to mankind up till the Day of Judgment.

- He also said, “And We have not sent you, [O Muhammad], except as a mercy to the worlds.”  

- The Qur'an - the final Miracle: Muhammad was given a miracle to hear -the Qur'an miracle is for all times and all peoples.

- Justice and Victory: Allah gave His Messenger justice that which people are hungry for around the world.

- Allah gave him victory that which was nevr given to any other Messengers. 

Allah gave him honors of: 

- Changing the Qibla from Masjid al Aqsa to al Ka'ba:

- Granted him al-Maqāmul-Mahmūd the Praised rank. 

“And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.”  

Ibn Kathir, says when commenting on this ayah: (The Messenger of Allah will have honors on the Day of Resurrection, in which no one else will have a share; honors which will not be matched by anyone else. He is the first one for whom the earth will be opened and he will come forth riding to the gathering place. He will have a banner under which Adam and everyone else will gather, and he will have the pond to which no one else will have more access than he. He will have the right of the intercession with Allah when He will come to judge among His creation.)

- Allah gave him followers who are unparalleled in history. 

The Messenger left nothing behind except men - his companions and those who followed them - who would change the world for the better.

- Allah promised to support His Messenger, even if no-one else supported him: “If you do not aid the Prophet - Allah has already aided him”.  

- He made His final Messenger's Nation follow the Middle [wasatt] Path:

“And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” 

- He will have the most followers on Judgment Day. The Messenger of Allah said: “There has never been any Prophet who was not given that which would make people believe in him. What I have been given is revelation which Allah revealed to me, and I hope that I will have the most followers among them.”

- His blessed family is honored - We pray; Allahumma sali 'ala Muhammad wa 'ala aali Muhammadin (Oh Allah, send peace and blessings upon Muhammad, and the family of Muhammad).

- The five prayers are made equal to fifty prayers in reward.

- The Qur’an is made easy to memorize and remember: the Qur'an is primarily preserved by Allah making it easy to remember. “And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?”  Allah also says; “Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.” 

        These are the gifts that Allah has given him. How is he supposed to thank Allah, then? How is he supposed to pay this? Allah says; “so pray…”

The first sign of gratefulness to Allah is prayer and sacrifice.

The prayer is a gift from Allah and a great sign of our gratefulness to Him for all His favors on us. That is why it will be the first thing to be asked about on the Judgment Day.

This surah is a lesson for the caller to Islam that no matter how hard the bad times might be; look at the great reward Allah will give you.

How are we supposed to deal with painful losses? 

To remember that He has given us a lot, and then to pray to Him devotedly.

Ayah 2: فَصَلِّ لِرَبِّكَ وَانْحَرْ

So pray to your Lord and sacrifice [to Him alone].

Salāh is the best method of showing gratitude to Allah for His too many favors and blessings, and to glorify Him as He deserves. The Prophet had to derive from his Lord the needed strength and courage to carry on spreading the message. Also, salāh is recommended because it is something disliked by the opponents of Muhammad. Allah mentions (prayer) instead of (thankfulness) so that we understand that prayers are the most comprehensive and complete way of giving thanks to Allah.

to your Lord: The addressing pronoun [ka ك] is connected to the word [rab رب] to refer to the honorable position the Prophet received with his Lord, it implies that Allah is caring for him and loving him, which was a great source of relief for him ().

Nahr: literally means: that part which is above the chest. Allah specifically mentions this word, which is similar to the legacy of Ibraheem.

Ayah 3: إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ 

Indeed, your enemy is the one cut off.

[شَانِئْ shaani’] is a term derived from [شَنَاءَة shanā’ah,] which means hatred.

The Quraysh were blinded by their enmity towards the Prophet (). They brought false accusations against him. They taunted him and scoffed him in every possible way. So Allah is telling them; no doubt you will be cut off. Allāh casts His anger upon them by restricting the quality of al-abtar to he who sets himself an enemy of His Messenger. He is the one cut off [from all good in this world and the Hereafter].

'He' signifies that it is not the Messenger of Allah who is cut off, rather your enemy [O Muhammad] is being cut off.

They thought that Allah's Messenger would die soon and his legacy will vanish, because he had no sons. But in fact every generation of believers curse the enemies of Allah's Messenger, and the legacy of Muhammad is in the unique one which no one else has ever had; all those who believed and every single Muslim child born is part of his progeny. A person might be Chinese, African, Indian, white, Arab or non-Arab - he will love Muhammad more than he loves his own child, father or even his own self. All will take pride in saying; لاإله إلا الله محمد رسول الله

Al-abtar: describes someone who fails to achieve his object, who is deprived of all means of success, and who has no male child to succeed him.

Using the noun al-abtar indicates permanency. So this enemy, being cut off, isn't just referring to a temporary enemy of Allah's Messenger. Rather, it refers to an enemy of all times. Anyone who hates Allah's Messenger with severe enmity will be cut off. 

Fasting In Shawwal

It's been over a week since Eid is over. Hopefully you all had a relaxing and an enjoyable break. Eid along with a wedding function for a friend gave me an added reason to enjoy and celebrate.

Now that I am well rested and back to routine, I am planning on keeping the six Shawwal fasts.

Fasting six days of Shawwal after the obligatory fast of Ramadan is Sunnah Mustahabbah. It is recommended for the Muslim to fast six days of Shawwal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a Saheeh Hadith from the Prophet (peace and blessings of Allah be upon him). 

Abu Ayyoob (may Allah be pleased with him) reported

that the Messenger of Allah (peace and blessings of Allah be upon him) said: 

Whoever fasts Ramadan and follows it with six days of Shawwal, it will be as if he fasted for a lifetime.”

(Narrated by Muslim, Abu Dawood, al-Tirmidhi, al-Nisaa’i and Ibn Maajah).

The Prophet (peace and blessings of Allah be upon him) explained this when he said: “Whoever fasts for six days after Eid ul-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report: “Allah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah). 

It was also narrated by Ibn Khuzaymah with the wording: 

“Fasting for the month of Ramadan brings the reward of ten like it, 

and fasting for six days brings the reward of two months, 

and that is the fasting of the whole year.”

The Hanbali and Shaafa’i fuqaha’ explained that fasting six days of Shawwal after fasting Ramadan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.

Another of the important benefits of fasting six days of Shawwal is that is makes up for any shortfall in a person's obligatory Ramadan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet (peace and blessings of Allah be upon him) said:

“The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salaah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary (naafil) prayers.’ If he did some voluntary prayers, [Allah] will say, complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.” (Narrated by Abu Dawood).

I Am Not A Muslim, But Ramadan Changed Me

Below is an article I came across on HuffingtonPost.com. How blessed Ramadan is can truly be understand by reading this article. This lady has not yet reverted to Islam, but she is absolutely fascinated by Ramadan and Muslims' actions during the month. SubhanAllah!

Here's the article:

My apartment is located in between three of the area's most frequented bars. At 3 a.m. on a Sunday, I can hear the remainder of Saturday night's revelers as they pass my window; singing, chatting and shouting under the street lights. I've never been much of a party girl, yet I can relate more easily to the 3 a.m. scene outside my window than the one I find myself facing inside. It is 3 a.m. and I'm alone at my kitchen table, eating porridge in the dark. My mini-Ramadan began with a lonely breakfast accompanied by the drunken songs of strangers on the street below.

As Ramadan drew to a close this weekend, many Muslims around the world reflected on the month that passed. I am not a Muslim and won't be actively celebrating Eid this week. Yet I have been reflecting on my own experiences this month. I too have learned a great deal.

I had never really fasted before. I grew up as a Roman Catholic and as a child I'd unwilling give-up crisps or biscuits as a token gesture during Lent. Today I self-identify as a Liberal Quaker and there is no specified imperative compelling me to fast as part of my community's religious experience. As an interfaith activist I have encountered friends from a number of different faiths quietly, humbly abstaining from food and drink. Watching my friends fasting, often whilst they are working and during the long summer days, I have felt a sense of wonder and to be honest, confusion. I found it hard to imagine that going without food could bring me closer to God. Surely it would only make me distracted, grumpy and hungry. This Ramadan, I decided that an experience of fasting was long-overdue. Maybe it was possible for me, a food-loving, non-Muslim, to learn something by taking part in this important Islamic month. But thirty days? You must be joking. I was determined to try at least three.

Sunday, July 29, marked the solemn Jewish holy day Tisha B'Av, a day when many Jewish people fast. This seemed an appropriate day to begin my own fast since I was traveling with a Jewish friend to an interfaith Iftar that evening. My friend explained that in the Jewish tradition, fasting can take on different meanings and purposes depending on the occasion of the fast. A fast might make you feel discomfort as a way of relating to the suffering of ancestors or at other times, eating could be a distraction from the spiritual and therefore it is better to go without food. I listened with genuine interest and tried to understand, but by the end of that day, as I took the first bite of a juicy date, I couldn't quite comprehend that my discomfort had made me feel any closer to the divine. As I prayed later that evening, however, something strange began to emerge. My hungry conscious self did not anticipate subconscious ramblings expressing feelings of gratitude and happiness. I felt blessed for the day, in spite of myself.

Staying with a dear friend for the next two days, I tried to fit into her Ramadan routine. Prayer soon became far more regular than I'd ever known, not to mention it acted as a good distraction from thoughts of food. Going to the mosque each evening, I sat at the back in quiet contemplation, glancing toward my Muslims sisters' as they bowed and prostrated, whilst listening to extracts of the Quran in Arabic; I could little understand it, yet still I recognized its beauty. One thing I love about Islam is that it is a religion deeply rooted in and centered on praying. During Ramadan this is strengthened, as Muslims try to spend more time at the mosque, joining together as a community for the night prayers.

Community is certainly an element of Ramadan that uplifted me. Sharing in the fast with my friend and her family made me quickly feel like part of this small community, not to mention the trips we made to the homes of extended family and the sharing of food at the mosque on my final day of fasting. One reason that I chose to fast during Ramadan in particular, is because in my experience, of all the world religions, Islam is perhaps the most misunderstood and often misrepresented. Last Autumn, I attended a debate on multiculturalism which very quickly turned in to a tirade against Islam. The first speaker set the tone by telling a story of Muslim school children being denied water on the hottest day of the year during Ramadan. The facts of this story remain unclear yet in my experience the younger siblings of the family were beyond enthusiastic about Ramadan. They were learning to fast gently: one day on, one day off. But they clearly wanted to fast. It felt as if they recognized fasting as sharing in something bigger, something that was uniting the family and the whole community. Certainly, I felt united through shared experience. And it goes without saying that I was welcomed warmly (and not without a certain degree of curiosity) when I was found to be a non-Muslim fasting for Ramadan.

Although I only fasted for three days, the experience has stayed with me, so that even now, weeks later, I am still reflecting on that time. There is much to be learned from Ramadan. Not just about the Muslim community and improving religious literacy, I learned a great deal about myself. I didn't know that I had such strong will power, having given in to the first stomach rumble at the earliest opportunity before the fast. Inspired by my experience, my approach to food and eating has now improved for the better. Perhaps obvious lessons I take away include reasserting self-control and developing increased empathy with those who have no choice but to go without food.

As a result of the conversations I shared and through my limited understanding (after just three days of fasting), I reflected that the reason why Ramadan is so special and potentially so transformative is because of the sustained effort and the notion of focus that this both allows and creates. We might try day in and day out to live our faith, to express our beliefs as best we can through out daily actions, but we are human; we will and we do fail. What is wonderful about Ramadan, I think, is that it is a full month out of 12 where one can become deeply self-reflective, to look back on the efforts of the year that has past and look forward to the year ahead. Of course we can be (and one might argue ought to be) self-reflective at any other time of the year. But perhaps the fasting, the sense of community, the shared experience and the self-control presented during Ramadan offers a much needed helping hand. I know that I could use a helping hand once in a while. So this may have been the first time, but it will not be the last time that this Quaker will be fasting.

Ready For Eid-ul-Fitr?

With Eid ul Fitr just round the corner and the successful culmination of Ramadan fasting, a great sense of excitement and joy rents the air. Homes, streets, parks, malls, mosques and hotels have been spruced up with flowers, plants, perfumes and designer lights for the three-day Eid celebrations.

Thousands of families have been thronging markets across for the past few days: buying new clothes, sweets, greeting cards and gift items for their near and dear ones. Gardens, beach-fronts, amusement parks and other important public places have been cleaned as these places will be bustling with activity during the holidays.

Eid al Fitr, a three-day celebration, is a great institution that embodies Islam’s message of love, peace, unity and security to all. Eid is also a ‘Thanksgiving Day’ because the first thing the faithful Muslims do is to assemble in a brotherly and happy environment for Eid prayers to offer their gratitude to Allah (SWT) for the countless blessings that they enjoy.

Eid brings people together, builds bonds of brotherhood and provides a platform for sharing this happiness with the underprivileged sections of society by way of giving them obligatory charity before proceeding for Eid prayers. The distribution of Fitr (alms) to the poor also constitutes a major part of the Eid activities.

Once the Eid ul Fitr moon is sighted the preparations for the Eid celebrations begin.

Eid ul Fitr prayer is an integral part of Eid, which is worth mentioning. According to the practices of Prophet Muhammad (peace be upon him), Eid Prayers are conducted in open grounds under the open sky. All the Muslims visit the prayer grounds in the morning on this day and recite the Takbir “Allahu Akbar, Allahu Akbar” (which means Allah is the Greatest) just before the prayers are offered.

Soon after the Eid Prayers, a 'Khutba' (Islamic sermon) is delivered. The person reciting the 'Khutba' leads the prayer and is called the 'Khateeb'.

After the prayer and sermon, there is usually a gathering at the Muslims' houses where all their near and dear ones accompany them in the Eid meals. Muslims wish each other Eid Mubarak (Happy Eid). All the children receive gifts as a token of love from all their relatives as Eid is the day to exchange gifts among each other. 

The entire day is marked with the triumph and happiness spread all around. 

Defining Life takes this apportunity to wish all the Muslims round the world a very blessed Eid ul Fitr.

Laylatul Qadr And Its Importance

So valuable is this Night of Qadr that the Quran devotes a special surah to it:

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ - “Lailatul Qadr is better than a thousand months!” [Surah -Al- Qadr:3] 

ليلة القدر is commonly translated as 'Night of Decree'.

Allah (SWT) knows everything. He informs His angels what He has decreed for the people for the upcoming year. قدر  also means nobility, honour and dignity. So it’s called (Laylatul-Qadr) because of its greatness and nobility.

It is made unknown which night of Ramadhān it is. Some said it is the twenty seventh of Ramadhān, while others had the view that it is the twenty first, twenty third, twenty fifth or twenty ninth – meaning that it is one of the odd number nights of the last ten nights of Ramadhān. `Ayshah (RA) said that the Prophet (peace be upon him) said, “Look for it in the odd nights of the last ten nights.”

It is not specified in order to help the believers spend more nights in worship and devotion, not remaining content with only one night. And also as Al-Aloosy said: “to remove us from some blame, in comparison to if we knew when the Night of Qadr was, and we become lazy”.

It is not an ordinary night like other nights, but a night in which destinies are made. It marks the revelation of a Book which changed the destiny of not only the Quraysh or Arabia, but of the entire world.

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ: The Night of Decree is better than a thousand months.

ليلة القدر The Night of Decree – this is mentioned (in place of a pronoun) to show how important and majestic this Night is in the sight of Allah (SWT).

The Night of Decree is better than a thousand months: The good acts performed during this night are superior in value to the good acts of a thousand months in which the Night of Decree is not included (which is estimated around 83 years and 4 months). The average lifespan of the Muslim nation is 60 – 70 years. Allah (SWT) is offering us a lifetime full of worship's reward, per every year, within one night time.

Abū Hurayrah (RA) said that the Prophet (peace be upon him) said, “Whoever spends Laylatu-Qadr in prayer, with faith and seeking Allah’s reward, will have whatever proceeds of his sins forgiven.”

(Al-Bukhārī and Muslim)

It is recorded that the Prophet (peace be upon him) mentioned a man from among the children of Israel who set out for Jihād in the cause of Allah (SWT) for one thousand months. When this was mentioned to his companions they were amazed and wished that they too could do the same good deed. Therefore, Allah (SWT) revealed this Sūrah as a mercy and blessing from Him, saying that spending this night in worship is far better than worshipping Allah (SWT) for a thousand months.”

Others said that this خير (better) – refers not just to worship, but also to doing good with others. So if you have broken up with someone (i.e. a relative, a Muslim friend etc.) - then this is the best night to do the good of uniting with them and removing the hard feelings between each other.

This ayah could mean that The Night of Qadr is better than all times. An infinity context is being implied.

`Aayshah (RA) said, “I asked the Prophet; “O Messenger of Allāh! If I observed the Night of Decree what should I say?” He replied, “Say, “O Allāh! You are the Forgiving; You love to forgive, so forgive me.”

"اللهم إنك عفو تحب العفو فاعف عني"

Five things to do on Laylatul Qadr:

1. Recite the Qur'an abundantly.

2. Strive to gain forgiveness.

3. Do much Superogatory Prayers (Nafil).

4. Increase in Dhikr (Rememberance of Allah).

5. Make much Dua'a.

May Allah (SWT) give us the blessing in witnessing and following the Night of Qadr in this year and the upcoming years, and give us love and understanding of the Qur'an, and its implementation. May Allah send peace and blessings upon His Messenger Muhammad (SAW), Ameen!

Burmese Muslims And The Blind World

While the rest of the Islamic world engages in rituals of the Holy month of Ramadan, fasting, praying and giving alms, the Muslim community of in Burma and Syria is being incessantly targeted and slaughtered mercilessly. 

In the recent months, thousands of Burmese Muslims have been butchered, while brutal methods of torturing, killing, inflicting physical and causing mental harm on them were employed by the Buddhists who are in majority in the country. Others are forced to flee for their lives and dwell in squalid conditions. Instead of resolving the problem by protecting the minority Muslims, the Burmese military regime, covertly supported the Buddhist rioters, which created greater hardships for the Muslims. 

Eye witnesses disclosed that Buddhist extremists torched several mosques, shops and houses of Muslims, while police and security forces of Myanmar remain silent. Even Burmese military and police have been found involved in massacre, target killings, disappearances and rape of Muslim women.

Meaniwhile In Syria, the past 17 months of conflict have been nothing less than a nighmare. Muslims are being forced to bow to Assad and worship him as a God. Stories of killings, rape and torture beyond human imagination are becoming part of the "normal" news.

“History will judge this Council,” U.S. Secretary of State Hillary Clinton said in a July 13 e-mailed statement. “Its members must ask themselves whether continuing to allow the Assad regime to commit unspeakable violence against its own people is the legacy they want to leave.”

Are these Muslims being helped? Your guess is only as good as ours. We hear of refugee camps being set up, maybe monetary aid being sent. We cannot really blame anyone for not helping unless we have done our part.

Truth is, in the age of internet, massacres of Burmese poor, innocent and helpless Muslims are continuing amid high felonious silence and complete boycott of international media.

International community, which proclaims itself as the sole saviour of the world and is committed to stop all sorts of terrorism, has turned a blind eye to the massacres and inhuman behaviour meted out to Burmese Muslims, who are the most persecuted community in the world.

The United Nations that dispatched international observers to Syria to prevent citizens from violent groups loyal to the Syrian government understands that its sole condemnation would bring the climate to normalisation. Even though this is the world’s largest and powerful institution, it is not considering on any proposal to send a team of international observers to Rohingya to prevent the lives of children, men and women.

Muslim countries, who always are on one platform against terrorism and that cannot see a single person having extremist ideas, too are keeping their mouth shut over this madness by Buddhist monks and their followers. These Muslim countries issue every hour a new press release over the deteriorating humanitarian situation in Syria; however, they don’t have a single word about Burmese Muslims and against Myanmar government.

These are Muslim countries, which have references from Qur’ān and Hadith as well as have Fatwas from prominent religious institutions to give their stand on war against terrorism a solid point, find no Qur’ānic verses that ask Muslims to help and assist with all means to oppressed Muslim community in any part of the world.

In short, there is no word to express what Burmese Muslims have been facing there. It is known, that any country, Muslim or non-Muslim, will not come forward to save them as they are not directed by the United States.

This is a blind world where blind humans live with no soul and with no sense of human values.

What We Can Do To Help:

Abu Said al-Khudri, may Allah be pleased with him, reported that the Messenger of Allah (SAW) had said:

"Whoever amongst you sees anything objectionable, let him change it with his hand, if he is not able, then with his tongue, and if he is not even able to do so, then with his heart, and the latter is the weakest form of faith." [Sahih Muslim]

Living miles and miles away from these people and knowing that we cannot do much to help these people, we should at least have it in our hearts that what's happening is wrong and beyond humanity. And we should try our best to spread the word, considering the media has turned a blind ear to the situation.

Reasons For Enjoining Good And Forbidding Evil:

~ Aspiring for Allah’s reward for doing so.

~ Fearing Allah’s punishment for neglecting this duty.

~ Experiencing rage due to transgressions of bounds and prohibitions laid down by Allah.

~ Wishing well for the believers, feeling compassion and mercy towards them, and hoping to save them from Allah’s punishment and wrath in this life and the Hereafter for the wrongs they had allowed themselves to commit.

~ Exaltation of Allah, glorifying and loving Him. He is entitled to be obeyed, never to be disobeyed; remembered, never forgotten; that life and wealth be sacrificed to safeguard his bounds against transgression.

Get The Best Out Of Ramadan

The foregoing are a few things one can do during the month of Ramadan. It is high time for us to think about how we are going to meet this blessed month. Is it as in the same fashion we encounter other months, in which we disobey Allah (SWT) and pay no heed to His commandments? Or will it be with honour that we greet this month, because of its advantages and virtues? Or will it be with the intention of deserving to be admitted to Paradise and to be saved from Hell- Fire?

1. Read Quran

The blessed month of Ramadan is the month in which the Qur’aan was revealed. Thus, this blessed month of Ramadan is even more special because Allah (SWT) distinguished it by revealing the Qur’an during it. Aside from recitation of the Qur’an, learning the translation of the meaning, pondering over its Verses are also recommended and encouraged acts.

We should be realistic and not go in extremes. Moderation and consistency is also very important. Try to make a plan for your self. Perhaps you should read a page of the Qur’an, followed by its translation, and then followed by its Tafsir. This way, the verses will have a greater impact on you. The Qur’an is sent as a guide, and its imperative we read it with understanding.

2. Make Dua'a

One should make as much Dua'a for himself, family and the Muslim Ummah as much as he can during Ramadan.

Umm Darda' reported: My husband reported that he heard Allah's Messenger (may peace be upon him) as saying: “He who supplicates for his brother behind his back (in his absence), the Angel commissioned (for carrying supplication to his Lord) says: Amen, and it is for you also." 

3. Family Ties

Ramadan is a time where a person who may have problems or disagreements between his family members should clear them. There is great reward for one who upholds kinship.

Narrated Jubair bin Mut'im (may Allaah be pleased with him): That he heard the Prophet (peace be upon him) saying, "The person who severs the bond of kinship will not enter Paradise." [Saheeh Bukhaari, Volume 8, Book 73, Number 13]

4. Praying Qiyam / Taraweeh (the Night Prayer)

Narrated Abu Huraira (may Allaah be pleased with him): I heard Allaah's Apostle (peace be upon him) saying regarding Ramadan:

[Saheeh Bukhaari, Volume 3, Book 32, Number 226; Saheeh Muslim, Book 4, Number 1662]

Please note: There’s a trend (especially with the youth), of not praying the whole day, except Taraweeh. This is very odd and it would be like someone working over time, but not working during the normal time! How can you have any benefit from voluntary actions, if you are not doing the obligatory?

5. Making Da’wah

Ramadan is a perfect time for Muslims to make Da’wah to those that are not practicing, as well as non-Muslims. One can do this by being a kind person and showing the right example of the good Muslim, or even reminding his fellow Muslims what the obligations are of Islam.

6. Nawafil / Voluntary Prayers

At-tatawwu', or nawafil or supererogatory prayers, have been legislated to make up for any deficiencies left in the performance of fardh Salah (obligatory prayers). In Salah, there are virtues that are not found in any other form of worship. 

7. Duha Prayer

The Duha Prayer is a voluntary Salah prayer between the time after Fajr (i.e. Dawn) and the time before the Dhuhr prayer (i.e. forenoon). Ishraq, Salat – ul Awwabin (prayer of the penitent) and Duha are different Names for the same prayer. The minimum Rak’ahs for Duha prayer are two and the maximum are twelve. The preferable amount among them is four, which is supported and approved by the ahadith of the Prophet (peace be upon him). It may also be remembered that this Salah was a tradition of the previous Messengers and they used to perform it during their times. Hence this prayer is Sunnah and Mustahab (desirable). [Commentary Bulugh – Al – Maram (Englsih), published by Darussalam, Hadith: 310]

Anas (may Allaah pleased with him): The Prophet (peace be upon him) said that, “Whoever prays Fajr in congregation, then sits and remembers Allaah (makes dhikr) until the sun rises, then prays two rak’ahs, will have a reward like that for Hajj and ‘Umrah, complete, complete, complete.”

8. Make Dhikr Of Allah
Allah, the Most High, says in the Qur'an, "O you who believes! Remember Allah with much remembrance!" [Surah al-Ahzab 33:41]

And He said: “And remember your Lord by your tongue and within yourself, humbly and with fear without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful.”[Surah Al- Ar'af 7:205]

9. Fasting

Narrated Abu Huraira (may Allaah be pleased with him): The Prophet (peace be upon him) said, "Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allaah, then all his previous sins will be forgiven; and whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from Allaah, then all his previous sins will be forgiven."[Saheeh Bukhari]

Narrated Abu Said (may Allah be pleased with him): I heard the Prophet (peace be upon him) saying, "Indeed, anyone who fasts for one day for Allah's Pleasure, Allah will keep his face away from the (Hell) fire for (a distance covered by a journey of) seventy years."[Saheeh Bukhari, Saheeh Muslim]

10. Itikaaf

Narrated 'Aisha (may Allaah be pleased with him): The Prophet (peace be upon him) used to practice Itikaf in the last ten days of Ramadan till he died and then his wives used to practice Itikaf after him.[Saheeh Bukhari, Saheeh Muslim][20]

11. Not Missing the Witr Salah

“Witr” literally means odd number. Witr has two different meanings in the Sunnah: The last one or three Rak’ahs of the night prayer, or it means all of the night prayers (because in essence they are odd – numbered). This discussion refers to the former meaning. We learn from the following hadith that Witr is not obligatory but desirable. But it would not be correct to show any slackness in performing it because every Muslim should do his best to follow the Sunnah of the Prophet (peace be upon him).

12. Giving Charity

Allah, the Most High, says in His Noble Book: “O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Wrongdoers.”[Surat Al=Baqarah 2:254] 

13. Providing For One to Open The Fast

The Prophet (peace be upon him) said: “Whoever gives food to a fasting person with which to break his fast, will have a reward equal to his, without it detracting in the slightest from the reward of the fasting person.”[Sunan At-Tirmidhi, Musnad Ahmad]

14. Be Consistent and Moderate

It’s very easy to have a sudden burst of energy and do a lot in one day and then not do anything during the rest of the month (due to tiredness). It’s Sunnah to be moderate and consistent. Don’t over burden yourself, and don’t look at what others are doing. You should do what you can to your ability (and properly) and be constant with those deeds.

Narrated 'Aisha: Allaah's Apostle said, "Do good deeds properly, sincerely and moderately and know that your deeds will not make you enter Paradise, and that the most beloved deed to Allaah's is the most regular and constant even though it were little."

Narrated 'Aisha: The Prophet was asked, "What deeds are loved most by Allaah?" He said, "The most regular constant deeds even though they may be few." He added, 'Don't take upon yourselves, except the deeds which are within your ability."

Oh Allah allow us to make the most of Ramadan. Oh Allah, let us meet you with a clean heart, with all our sins erased. Oh Allah grant us mercy, and make us from those that you have freed from hell fire. Oh Allah allow us to be from those that you enter in heaven. [Saheeh Bukhari, Volume 8, Book 76, Number 473]

Surah al-Kafirun (109)

This Surah was named Surah al-Kāfirūn or 'Qul Yā Ayyuhal-Kāfirūn', and was revealed in Makkah.


Cause Of Revelation:

Ibn `Abbᾱs reported that when once the Prophet was making ṭawᾱf, al-Walīd bin al-Mughīrah, al-`Ᾱṣ bin Wᾱ’il, al-Aswad bin al-Muṭṭalib and Umayyah bin Khalaf met him (peace be upon him) and said, “O Muhammad, let us agree that we would worship your lord and you would worship our gods, and we would be partners in all our affairs. So if what you have brought was better than what we possess, we would be partners in it with you and have our share in it. But if what we possess is better than what you have brought, you would be partners in it with us and have your share of it.” He replied, “I seek refuge in Allah from taking any partner with Him.” Thus, Allah (subhānahū wa-ta`ālā) sent down ( قل ياأيها الكافرون...- the Sūrah). On the following day, the Prophet came to al-Ka`bah where the Quraysh assembled and recited the Sūrah to them. With the revelation of this Sūrah, the dispute between the chiefs of Quraysh and the Prophet (peace be upon him) was brought to an end. 

Ayah 1: قُلْ يأَيُّهَا الْكَـفِرُونَ

Say, ‘O disbelievers,’

Say indicates that this is a message to be delivered to mankind, and conveys the message that it is a clear divine order telling that the whole affair belongs to Allah alone, and that Muhammad (peace be upon him) had only to deliver the message, whereas Allah is the one who orders and decides.

The disbelievers are all those who do not acknowledge Muhammad (peace be upon him) as Allah’s Messenger, and the teachings brought by him as the teachings given by Allah Himself, then they die in a state of disbelief. They may be the Jews, the Christians, the Zoroastrians, the polytheists, or the pagans and their likes.

Ayah 2: لاَ أَعْبُدُ مَا تَعْبُدُونَ

I do not worship what you worship.

Definition of `ibādah: Imam Ibn Taymiyah believed that a servant of Allah has to fulfill 5 conditions:

1. Be Obedient to Allah. 

2. Love Allah more than anything else. The believers are intense in their love for Allah (والذين آمنوا أشد حباً لله (2:165). 

3. Trust Allah & rely on Him. 

4. When doing anything [especially an act of worship] he should do it sincerely for the sake of Allah alone.

5. Be a true slave of Allah. He is not in a position to discuss a command of Allah, for 'Ubūdiyyah is not just worship but also slavery.

Ayah 3: وَلاَ أَنتُمْ عَـبِدُونَ مَآ أَعْبُدُ

Nor are you worshippers of what I worship.

Worshipper is a noun, which signifies that never have you been in the past, nor are you now, nor will you ever be in the future, in any way, worshipping the same God that I worship. 

Ayah 4: وَلا أَنَآ عَابِدٌ مَّا عَبَدتُّمْ

Nor will I be a worshipper of what you worship.

And I am not a worshipper of what you worshiped. I have never ever been enslaved to what you worshipped. Don't think that your god was the same as mine and don't think mine was the same as yours. 

Ayah 5:  وَلاَ أَنتُمْ عَـبِدُونَ مَآ أَعْبُدُ

Verses 3 and verse 5 “nor will you be worshippers of what I worship” looks identical.

It indicates that the disbelievers repeated their proposal to the Prophet, so Allah repeated it to give a decisive and final decision of refusing their proposals. It also refers to the past and the future. And it implies anger of Allah with them. 

The word ما is significantly used instead of من. 

Allah didn't say: and you don't worship “WHO” I worship”. He said "What" I worship.

Who involves an identity (like a name). What involves a quality. The use of ‘ما’ is significant, because if you say: “I do not worship whom you worship”, the disbelievers will say, “We worship the same god that you worship [i.e., Allah],” so  ‘ما’ leaves no confusion or ambiguity, it gives the meaning: “You are not worshippers of the deity who has the attributes of the Deity whom I worship.” 

The Muslim’s God is different from the gods of all of the disbelievers.

The Deity of the Muslims is the One who sets the system of the universe, and who runs and controls it. 

Allah says: 

He is Allah, other than whom there is no deity, knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful. He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of faith, the Overseer, the Exalted in Might, the Compeller, and the Superior. Exalted is Allah above whatever they associate with Him. He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise. 

Ayah 6:  لَكُمْ دِينُكُمْ وَلِىَ دِينِ

To you is your religion and for me is my religion.

It sums up the entire argument. Islam is not a message of tolerance with kufr or shirk, rather it is a declaration of disassociation and distinction from the disbelievers as long as they are disbelievers. 

The message is “You, who are disbelievers, and I who am a Muslim, are very far apart without any bridge to connect us. My religion is entirely distinct and separate from yours. We would never come to terms with you, because there is no room for half-solutions or compromise in our religion. It is based on absolute monotheism whose concepts, values, beliefs and laws include all aspects of human life and that which is received from Allah (subhanahu wa-ta’ala) and none else.”

Your judgment will be only for you. And my judgment will be only for me. And you'll find out the consequences of your kufr when the Day of Judgment comes.