waiting for Fajr

I pray like clockwork and IslamicFinder's Athan keeps me on schedule. The mind remembers surahs, the eyes focus on the prayer mat- at times though, they wander as if looking for an answer to a question that has already been answered, the lips silently read the surahs, hands are folded- right over left and the feet are planted firmly on the ground.

But, going through the motions doesn't mean anything if the intention is not right.

Why do YOU pray?

ps.I was asked this question recently and I found it a little hard to summarize effectively. Well, I guess I only had one point, which was praying is obeying the commands of Allah swt, and then I got distracted and went slightly off topic.

About loving and being loved

Anas bin Malik (may Allah be pleased with him) relates that the Holy Prophet Muhammad (may Allah's blessings and peace be upon him) said: “A person cannot be a perfect Muslim unless he desires for his brother (in Faith) that which he desires for himself.”

(Bukhari & Muslim)

Abu Musa al-Ash‘ari (may Allah be pleased with him), relates that the Holy Prophet Muhammad (may Allah’s blessings and peace be upon him) said: “The bonds (of brotherhood) between Muslims are like parts of a house; one part strengthens and holds another”. He crossed the fingers of one hand between those of the other (to illustrate the point).

(Bukhari & Muslim)

Nu‘man bin Bashir (may Allah be pleased with him), relates that the Holy Prophet Muhammad (may Allah’s blessings and peace be upon him), said: “The Muslims, in their mutual love, kindness and compassion are like the human body: when one of its parts is in agony, the entire body feels the pain, both in sleeplessness and fever”.

(Bukhari & Muslim)

Ramadan: Fact/Fiction

Now, with everything else, people have managed to come up with things just to confuse and mislead everyone else. These are some of the things that I have heard/been told about Ramadan.

1) Showering (excessively) is makruh, especially close to the time at which one can break his fast.

I read up and this is what I found: Abu Dawood (2365) narrated that one of the companions of the Prophet (peace and blessings of Allaah be upon him) said: I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) pouring water over his head when he was fasting, because of thirst or heat. Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

2) Stop eating 10 minutes before Fajr.

One of the reprehensible innovations that have appeared in our times is giving the second adhaan approximately twenty minutes before Fajr in Ramadaan, and extinguishing the lamps which indicate that it is haraam to eat and drink for those who want to fast. Those who introduced this innovation claim that they are erring on the side of caution with regard to an act of worship.

Shaykh Ibn ‘Uthaymeen was asked about some timetables which give the time of imsaak as being approximately one-quarter of an hour before Fajr. He said:

This is a kind of bid’ah (innovation) which has no basis in the Sunnah. Rather the Sunnah is to do the opposite, because Allaah says in His Holy Book (interpretation of the meaning):

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)”

[al-Baqarah 2:187]

And the Prophet (peace and blessings of Allaah be upon him) said: “Bilaal gives the adhaan at night, so eat and drink until you hear the adhaan of Ibn Umm Maktoom, for he does not give the adhaan until dawn comes.” This imsaak which some of the people do is an addition to that which Allaah has enjoined, so it is false. It is a kind of extremism in religion, and the Prophet (peace and blessings of Allaah be upon him) said: “Those who go to extremes are doomed, those who go to extremes are doomed, those who go to extremes are doomed.”

Narrated by Muslim, 2670

And Allaah knows best.

3) Saying "I'm hungry" or counting down the minutes to iftar invalidates the fast.

Praise be to Allaah.

The time of iftaar is the time when the fast ends, which is the time of Maghrib prayer. There is no sin on the one who asks about the time of iftaar so that he may enjoy the things that Allaah has permitted to him of food, drink and intercourse, and to feel the joy of having completed his worship. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The fasting person has two moments of joy: when he breaks his fast he rejoices at breaking his fast, and when he meets his Lord he will rejoice at his fasting.” Narrated by al-Bukhaari, 1805; Muslim, 1151.

Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:

Al-Qurtubi said: What this means is that he rejoices at the disappearance of his hunger and thirst when it becomes permissible for him to break his fast. This joy is something natural and this is the first meaning that comes to mind. And it was said that his joy when breaking the fast is because he has completed his fast and finished his act of worship, and his Lord is allowing him now to eat and drink, which will help him to fast more.

Taken from Islam QA: Issues of Fasting

Re: Hadith 3.

If a person travels in Ramadaan and he is fasting, is it better for him not to fast, or should he continue fasting?

Praise be to Allaah.

The four Imams and the majority of the Sahaabah and Taabi’een were of the view that fasting whilst traveling is permissible and is correct and valid. If the traveler fasts, it counts and he does not have to make it up. See al-Mawsoo’ah al-Fiqhiyyah, vol. 28, p. 73

As to what is better, that depends:

1 – If fasting and not fasting are the same, in the sense that fasting does not affect him, then in this case fasting is better, because of the following evidence:

(a) It was narrated that Abu’l-Darda’ (may Allaah be pleased with him) said: “We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) [on a journey] during the month of Ramadaan when it was intensely hot, until one of us would put his hand on his head because of the intense heat, and no one among us was fasting apart from the Messenger of Allaah (peace and blessings of Allaah be upon him) and ‘Abd-Allaah ibn Rawaahah.” (Narrated by al-Bukhaari, 1945; Muslim, no. 1122).

(b) Fasting whilst traveling means that one fulfils one's duty more quickly, because making it up later means delaying it, but fasting in Ramadaan means doing it sooner.

(c) It is usually easier for the one who has this duty, because fasting and breaking the fast with the people is easier than starting to fast all over again.

(d) It makes the most of a blessed time, namely Ramadaan, for Ramadaan is better than other times, because it is the time when fasting is obligatory. Based on this evidence the view of al-Shafaa’i, which is that fasting is better in the case of one for whom fasting and not fasting are the same, is most likely to be correct.

2 – If not fasting is easier for him, then in this case we say that not fasting (when traveling) is better. If something will give him hardship, then in his case fasting becomes makrooh, because doing something that causes hardship when there is a concession indicates that one is spurning a concession granted by Allaah.

3 – If it will case unbearable difficulty, then in this case it becomes haraam for him to fast. The evidence for that is the report narrated by Muslim from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with them), that the Messenger of Allaah (peace and blessings of Allaah be upon him) went out to Makkah in the year of the Conquest in Ramadaan, and fasted until he reached Kuraa’ al-Ghameem. The people were fasting, but he called for a cup of water and lifted it up so that the people could see it, then he drank it. After that, he was told that some of the people had continued to fast. He said, “Those are the disobedient, those are the disobedient.” According to another report, he was told, “The people are finding it hard to fast, and they are waiting to see what you will do.” So he called for a cup of water after ‘Asr. (1114) So he described those who fasted even though it was very difficult as being disobedient. See al-Sharh al-Mumti’ by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), vol. 6, p. 355).

taken from Islam Question and Answer

Hadith(s) about Fasting

1. If the observer of a fast does not give up false utterances and their pursuit, then God does not require him to give up his food and water.
Hadith of Al Bukhari and Muslim, on the authority of Abu Hurayrah.

2. Any man who misses a fast without a reason, such as illness, can never atone for it, even if he fasts for the rest of his life.
Hadith of At Tirmidhi and Abu Dawud, on the authority of Abu Hurayrah.

3. Anas ibn Malik said that they used to travel with the Prophet. Those who observed a fast never found fault with those who did not keep the fast. Similarly, those not observing the fast, never said anything amiss tho those who kept their fast.
Hadith of Al Bukhari

4. Partake of sahoor, for there is a blessing in it.
Hadith of Al Bukhari and Muslim, on the authority of Anas ibn Malik


I think they are all really clear hadiths but I am a little confused about 3. I need to find out whether the fast being observed was during Ramadhan and if so, who were these people not observing it?

Ramadan Day 8

The title of this post misleads the reader into thinking that I have been keeping a Ramadhan Diary. I have not. I could not find a suitable title to incorporate the 2 stories that I am going to blog about. You'll see...

This afternoon, my friend and I took a drive to Mill Point to enjoy the scenery. I stepped out of the car and watched as a lady walked onto the field with her huge black dog who began running around wildly. The dog ran towards a couple and was rather aggressive. The man tried to push the dog away, as its owner called out to it, unsuccessfully. The dog then ran around again before it spotted its next target. Me.
I took a few steps back, towards my friend. If not for my friend, I would have made the not-so-wise decision of running away but I stood rooted to the spot. The dog halted to a spot next to us and leapt up to pounce on me.
I was already whimpering like a baby and the minute I felt the dog pounce on me with its paws I just started bawling. No, Im not exaggerating when I say the dog is huge.
Maybe the dog got the idea that I wasn't into playing with it so it ran away and chased after the couple again, tackling the lady from the back and causing her to fall over. She then proceeded to shout at the dog owner, asking her why she didn't have her dog on a leash.
I walked back to the car, severely traumatised and my friend decided to tell the dog owner off for being irresponsible. The dog had started chasing after all the smaller dogs and annoying the other dog owners. After my friend gave the dog owner an ultimatum, she finally leashed her dog and the other dog owners were all thanking my friend.
I dislike dogs. I am afraid of dogs. But, I am afraid of cats too. I am afraid of all animals generally. Since young, I avoided animals because I had asthma and extremely sensitive skin. Besides, all my experiences with animals (cats and dogs) were unpleasant.
I don't hate dogs. I don't think that dogs shouldn't exist. What I do know is that if you're a dog owner and you know that your dog is huge and overly friendly, you should have it on a leash, even in a non-leashed area of the park. Otherwise, get the dog some training so that you have control over it and it actually listens to you.
I am going to try my very best to stay away from Mill Point. This is the 2nd unpleasant dog experience that I've had over there.




This evening, I got invited to an iftar at a friend's place. I knew before hand that it was going to be a mixed event (duh, because the friend who invited me is a guy, classmate from uni). But, I thought that they would have separate sitting areas for guys and girls. They didn't.
I was uncomfortable at the idea of going at first because I told him that I didn't know any girls there but he called me twice to invite me so I felt obliged. Also, I called a girl that I did know and she said she would be attending. She also said that she would leave before Isha' so that both of us can proceed to the musolla in Uni for Isha' and tarawih prayers.
I was one of the first people there and boy, was it awkward! There were 3 other girls. 2 of them didn't remember me even though I had met them before and 1 of them was someone I knew but was never close to.
At maghrib, there weren't many guests so I made polite conversation with the girl that I vaguely knew. She replied to all my questions but she gave closed answers. It seemed as though I was trying too hard to keep the conversation going and clearly, she was not going to be a willing participant.
Then they all prayed Maghrib without me...After I prayed Maghrib alone, I sat in my friend's room and played with my ipod. The next time I came out, the place was a full house. Guys and girls everywhere. I was much too shy to budge in and crowd around the table to get food so my friend helped me get some. He told me that he felt bad for me because I was feeling left out so he tried his best to include me. Unfortunately, his graciousness was mistaken for something else because a guy saw my friend helping me get food and made a statement that insinuated that something more was going on between the 2 of us.
I didn't like what I heard so again, I secluded myself in the room. I did try to talk to some girls but they all had their cliques and they all knew each other. No one wants to waste time talking to the newbie.
My girl friend finally arrived but she was too busy eating and catching up with her friends. Also, she made no move at Isha' and I realised that no one was headed to the Uni for tarawih. They were all going to do tarawih together in the house after iftar.
It seemed like the guys were always trying their best to include me but the girls didn't really give a damn. Finally, I made the decision to leave and the guys were all like "Aw Nadia come on, don't go yet. Come, I'll introduce you to the girls"
And I'm like "err, yeah you guys already did that. 3 times. Noone came to talk to me."
Lesson learnt: I am NEVER going to a mixed iftar again.
I am NEVER going to any event where I don't know someone.

And I leave you with this:

When there are three of you, one should not be left out while the other two share a secret, for this will cause him grief.

HADITH OF AHMAD IBN HANBAL
On the Authority of 'Abdullah Ibn 'Umar

Boasting about Lineage

Rasul Allah (sal Allahu alaihi wasallam) said: “There are indeed people who boast of their dead ancestors, but in the sight of Allah they are more contemptible than the black beetle that rolls a piece of dung with its nose. Behold, Allah has removed from you the arrogance of the time of jahiliyya (ignorance) with its boast of ancestral glories. Man is but an Allah-fearing believer or an unfortunate sinner. All people are the children of Adam, and Adam was created out of dust.” [Tirmidhi, Abu Dawud]

Nobody has any control over which family they are born into. Therefore, a person has no right to boast about that which they had no role in. Nor do the good or bad deeds of our ancestors have any bearing on our status with Allah (subhana wa ta’ala). Muslims are therefore told to shun these wrong criteria of status. What gives a person status with Allah (subhana wa ta’ala) is righteousness.


[Just a response to what I know about a person who likes to boast about being Arab and being from the same tribe as the Prophet. This person tells my brother these things with an air of arrogance but we all know he's just jealous because he can't speak a word of arabic and my brother can hold entire conversations in arabic.
Come on, if you drink and go clubbing then really, why are you boasting about such things? ]

Innovations in Religion

15th of Shaaban

In the Sunan of Ibn Majah, it is narrated with a weak chain, on the authority of ‘Ali that the Prophet, may blessings and peace of God be upon him, said the following:

If it is the night of the middle of Sha’baan, then enliven its night and fast its day, for in it, God descends to the heaven once the sun sets and says, “Is there anyone seeking forgiveness so that I can forgive him? Is there anyone seeking provision so that I can give him? Is there anyone tribulated that I can relieve his tribulation? Is there? Is there?” until the entrance of dawn.

It is narrated that the tabi’in (the generation that directly followed the time of the Prophet, peace and blessings of God be upon him) of Shaam used to glorify this night. Amongst them are Khalid b. Ma’dan, Makhul, Luqmaan b. ‘Aamir, and others. They used to exert themselves in worship during this night. It was from them that people learned the benefit and the glorification of this night.

On the other hand, the scholars of Hijaaz differed with them and refused to acknowledge acts of glorification and worship that were performed specifically in observation of mid-Sha’baan. From among them are ‘Ata’ and Ibn Abi Mulayah. Abdu al-Rahman b. Zaid b. Aslam narrated the same from the jurists of the people of Medina, and it is also the opinion of the companions of Imam Malik and others. They all said glorifying this night was an innovation.

While the scholars of Shaam acknowledged enlivening mid-Sha’baan, they differed on the method of doing so. One opinion is that it is preferred to enliven it in the masjid in a congregation. Khalid b. Ma’dan, Luqmaan b. ‘Aamir, and others used to put on their best clothes, perfume themselves with incense, put on kuhl, and spend the night in the masjid. Ishaaq b. Rahwayh concurred with them and said “Establishing it in the masjid in congregation is not an innovation.” This was narrated by Harb al-Karmaani in his Masaai’l. According to another opinion, however, it is disliked to congregate on that night in the masjid to pray, tell stories, and to supplicate, while it is not disliked for one to enliven that night with prayers by himself. This is the opinion of al-Awza’i, the imam of the people of Shaam, their jurist and scholar.

Based on the fact that there are valid differences of opinion between the scholars, no one should condemn another for enlivening this night or for not doing so. Those who choose to seek the benefit of mid-Sha’baan by enlivening its night and fasting its day are following the opinion of Imam al-Awzaa’i and others. As for those who choose not to do so, they are abiding by the opinion of Imam Malik and others. Hence, there is no blame on choosing to follow either opinion.

Actions recommended by some scholars to perform during this night:

As mentioned previously, it is recommended to bring this night to life with prayers, seeking forgiveness, supplication, and remembrance of God, and to fast the day of the fifteenth of Sha’baan. Many scholars have said it is good to read the Qur’anic chapter Yasin three times during this night (which begins after sunset). The first reading should be done with the intention of asking for a long life; the second with the intention of protection from tribulation; and the third with the intention of being in need only of God and leaving reliance on people. After each time this chapter is read, it is recommended to read the following supplication:

In the Name of God, the Compassionate, the Merciful. O God, O Bestower upon Whom none can bestow, O Possessor of Sublimity and Honor, O Possessor of Might and Favor, there is no deity but You, Who subdues disputers, Who grants protection to those seeking it, Who is the Safe Harbor for the fearful. O God, if You have inscribed me in Your Source Book as someone destined to be miserable and deprived of blessing or straitened in provision, then I beseech You to erase such from the Book, and rather to establish me with Yourself as one destined to be fortunate and to have adequate sustenance and access to wealth; for You have said, and Your word is the Truth, in Your own Book, revealed to Your Messenger and Prophet, “God erases whatever He wishes, or establishes it, and with Him is the Source Book” (Qur’an 13:39). My God! By Your most Sublime Manifestation on this most honored night of mid-Sha’baan, in which every important matter is differentiated and then bound together, remove from my destiny any tribulation, whether I be conscious of it or not, and forgive me that which You are most cognizant of. O God, make me one of Your servants with the greatest good fortune and portion of that which You distribute on this night, of guiding light, or apportioned mercy, or sustenance, or bounty given Your believers. O God! O God! There is no deity but You! O God, give me a devout, pure heart that is free of associating partners with You, neither ungrateful nor miserable—a sound heart that is humble and beseeching. O God, fill my heart with Your Light and the Lights of Your Manifestations, Your Beauty, Perfection and Love, Your Infallibility, Power, and Knowledge. O Most Merciful of the Merciful! And may God, the Exalted, bless our Master Muhammad and his family and companions and grant them peace.

Taken from :Zaytuna Institute & Academy

VS

Firstly:

What is narrated concerning the virtue of praying, fasting and worshipping on the fifteenth of Sha’baan (al-nusf min Sha’baan) does not come under the heading of da’eef (weak), rather it comes under the heading of mawdoo’ (fabricated) and baatil (false). So it is not permissible to follow it or to act upon it, whether that is in doing righteous deeds or otherwise.

A number of scholars ruled that the reports concerning that were false, such as Ibn al-Jawzi in his book al-Mawdoo’aat, 2/440-445; Ibn Qayyim al-Jawziyyah in al-Manaar al-Muneef, no. 174- 177; Abu Shaamah al-Shaafa’i in al-Baa’ith ‘ala Inkaar al-Bida’ wa’l-Hawaadith, 124-137; al-‘Iraaqi in Takhreej Ihyaa’ ‘Uloom il-Deen, no. 582. Shaykh al-Islam [Ibn Taymiyah] narrated that there was consensus on the fact that they are false, in Majmoo’ al-Fataawa, 28/138.

Shaykh Ibn Baaz (may Allaah have mercy on him) said in Hukm al-Ihtifaal bi Laylat al-Nusf min Sha’baan (Ruling on celebrating the fifteenth of Sha’baan):

Celebrating the night of the fifteenth of Sha’baan (Laylat al-Nusf min Sha’baan) by praying etc, or singling out this day for fasting, is a reprehensible bid’ah (innovation) according to the majority of scholars, and there is no basis for this in sharee’ah.

And he (may Allaah have mercy on him) said:

There is no saheeh hadeeth concerning the night of the fifteenth of Sha’baan (Laylat al-Nusf min Sha’baan). All the ahaadeeth that have been narrated concerning that are mawdoo’ (fabricated) and da’eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur’aan or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. And Allah is the Source of strength.

Fataawa Islamiyyah, 4/511.

Secondly:

Even if we assume that the hadeeth is da’eef (weak) and not mawdoo’ (fabricated), the correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The saheeh reports are sufficient and the Muslim has no need to follow the da’eef reports. Nothing is known in Islam to suggest that this night or day is special, either from the Prophet (peace and blessings of Allah be upon him) or from his companions.

The scholar Ahmad Shaakir said: There is no difference between rulings or righteous deeds; we do not take any of them from da’eef reports, rather no one hast he right to use any report as evidence unless it is proven to be soundly narrated from the Messenger of Allah (peace and blessings of Allah be upon him) in a saheeh or hasan hadeeth.

Al-Baa’ith al-Hatheeth, 1/278.

For more information, see: al-Qawl al-Muneef fi Hukm al-‘Aml bi’l-Hadeeth al-Da’eef.

And Allah knows best.

Taken from: Islam Question and Answer

Did you do anything out of the ordinary today because it is the 15th of Shaaban?

Hadeeth

Abu Hurayah (RA) said: "I heard the Prophet (SAW) say: The first person to be judged on the Day of Resurrection will be a man who was martyred. He will be brought forth and Allah will remind him of His blessings and he will recognize them.
Then he will be asked, 'What did you do with them?'.
He will say 'I fought for Your sake until I was martyred.'
Allah will say 'You have lied. You only fought so that people would say ,'He is courageous and brave,' and they did say it.'
Then He will order that he be dragged on his face and thrown into the Fire.

Then there will be a man who studied much and taught others and recited the Quran. He will be brought forth and Allah will remind of His blessings and he will recognize them.
Then he will be asked, 'What did you do with them?'
He will say 'I studied much and taught others and recited the Quran for Your sake.'
Allah will say 'You have lied. You studied so that people would say 'He is a great scholar,' and you recited the Quran so that they would say 'He is a qaari,' and they did say it.'
Then He will order that he be dragged on his face and thrown into the Fire.

Then there will be a man to whom Allah gave all types of wealth in abundance. He will be brought forth and Allah will remind him of His blessings and he will recognize them.
Then he will be asked, 'What did you do with them?'
He will say 'I have never seen any way in which You would like money to be spent for Your sake without spending it.'
Allah will say 'You have lied. You did that so people would say 'He is generous' and they did say it.'
Then He will order that he be dragged on his face and thrown into the Fire. "


'O you who believe! Cancel not your charity by reminders of your generosity or by injury- like those who spend their substance to be seen of men, but believe neither in Allah nor the Last Day. They are in parable like a hard barren rock on which is a little soil, on it falls heavy rain which leave it a bare rock. They will able to do nothing with aught they have earned. And Allah guides not those who reject faith.' Quran 2: 264

To remind someone of the charity you have given him cancels out the reward of the charity just like pouring water washes away any trace of soil on the rock. A reminder to avoid boasting and to always serve Allah alone, and not do things for the sake of others or to be seen by others