Young Muslims of Australia Forum

crystalclear · Posted: Thu Aug 30, 2007 12:42 am Post subject: Virtues of Ramadhan

VIRTUES OF RAMADHAAN
by Sheikhul Hadith Maulana Muhammad Zakariyya

Hadith (1)
Hadhrat Salmaan (Radhiallaahu Ánhu) reports: "On the last day of 'Sha'baan', the Messenger of Allah (Sallallaahu Álayhi Wasallam) addressed us and said: "O People, there comes upon you now a great month, a most blessed month, in which lies a night greater in worth than one thousand months. It is a month in which Allah has made compulsory that the fasting should be observed by day; and He has made the 'Taraweeh' by night a 'Sunnah'. Whosoever tries drawing nearer to Allah by performing, any virtuous deed in this month, for him shall be such reward as if he had performed a "Fardh" (obligatory observance) in any other time of the Year. And whoever performs a 'Fardh' for him shall be the reward of seventy 'Fardh' in any other time of the year. This is indeed the month of patience, and the reward for true patience is 'Jannah' (paradise); it is the month of sympathy with one's fellowmen; it is the month wherein a true believer's '.Rizq" (provisions) is increased. Whosoever feeds a fasting person in order to break the fast (at sunset), for him there Shall be forgiveness of his sins and emancipation from the fire of 'Jahannam' (hell), and for him shall be the same reward as for him (whom he fed), without that person's reward being diminished in the least."
Thereupon we said: 'O Messenger of Allah, not all of us possess the means whereby we can provide enough for a fasting person to break his fast" The Messenger of Allah replied: "Allah grants this same reward to him who gives a fasting person a single date or a drink of water or a sip of milk to break the fast. This is a month, the first part of which brings Allah's mercy, the middle of which brings His forgiveness and the last part of which brings emancipation from the fire of 'Jahannum' (Hell). Whosoever lessens the burden of his servants (bondsmen) in this month, Allah will forgive him and free him from the fire of 'Jahannam."
"And in this month, four things you should endeavour to perform in great number. two of which shall be to please your Lord, while the other two shall be those without which you cannot make do. Those which shall be to please your Lord, are that you should in great quantity recite the 'Kalima Tayyibah'; Laa ilaaha illalLah' and make much 'Istighfaar' (beg Allah's forgiveness with Astaghfirullah). And as for those two without which You cannot make do, you should be Allah for entry into paradise and seek refuge with Him from the fire of Jahannam."
"And whoever gave a person who fasted, water to drink, Allah shall grant him a drink from my fountain such a drink whereafter he shall never again feel thirsty until he enters 'Jannah."' (Reported by 'Ibn Khuzaimah' in his 'Sahih')
COMMENTARY
All the points to which this Hadith draws attention have been further emphasised in numerous other Ahaadith on the great virtues of Ramadhan. Quite a number of important points are brought to our notice in this Hadith.
First it should be noted that Rasulullah (Sallallaahu Álayhi Wasallam) delivered this sermon at the end of the month of Sha'baan, the obvious reason being that he intended to put into our minds the great importance of (the forthcoming) Ramadhan, so that we on our side could remember and not allow even a moment to go by without giving it the true importance it deserves. After describing the virtues of this month, attention is specifically drawn to several important items. First the "Laylatul Qadr' which is indeed a most valuable night. Thereafter, it is brought out in the above Hadith that fasting during day has been made obligatory by Allah, Who also made the 'Taraweeh' salaat during night a 'Sunnah' to please Allah. From this Hadith it is noted that the command for 'Taraweeh' prayers too comes from Allah Himself, and the other Ahaadith from the Prophet (Sallallaahu Álayhi Wasallam) are really confirmatory. All the authorities are agreed on 'Taraweeh' being a 'Sunnah'. Maulana Shah Abdul-Haq Dehlavi wrote in his book "Maa Thabata Bis Sunnah" that should the people of any town fail to perform 'Taraweeh' prayers, the Muslim ruler should compel them to do so by force.
Here one point should be noted: Many are of the opinion that one may merely listen to the Qur'an being recited during 'Taraweeh' in eight or ten days in a certain 'Masjid' whereby the virtue of the 'Sunnah' shall have been attained. This is wrong because there are two distinct things: first, it is 'Sunnah' to hear the full Qur'an being recited in 'Taraweeh' during Ramadhan; secondly, it is 'Sunnah' to perform 'Taraweeh salaat' throughout Ramadhan. Both these should be performed with due care.
As for those who are on a journey and unable to perform both 'Sunan', because of not knowing where they might be (at different places); for them it is advisable that in the first few days of Ramadhan they should have the full Qur'an recited in 'Taraweeh', so that it does not remain incomplete. Then they should join in 'Taraweeh' wherever they find the opportunity.
Another point that is brought to our notice in the above Hadith is that Rasulullah (Sallallaahu Álayhi Wasallam) informed us that any 'Nafl' (non-obligatory) act in 'Ramadhan' is rewarded as much as a 'Fardh' (obligatory) in normal times, whereas. a 'Fardh' in Ramadhan carries the reward of seventy 'Faraaidh' of other times.
At this point, we should ponder over religious performance, how much importance do we attach to obligatory observances in Ramadhan and how much 'Nafl' do we perform? As for 'Fardh' observances we find numerous people who, after having eaten "Sehri" (food before dawn), go back to bed, with the result that 'Fajr' salaat is not performed. Many perform it, but not with Jama'at. It creates the impression that we give poor 'thanks' to Allah for the food we had eaten at "Sehri" by either not performing the most important 'Fardh', or by performing it without "Jama'at" (congregation). Rasulullah (Sallallaahu Álayhi Wasallam) said that: "There is no salaat for those living near a masjid except in the mosque."
In the book 'Mazaahire Haq' we find that when a person, without any valid excuse; performs salaat without 'Jama'at (congregation) the 'Fardh' is taken as performed, but the full reward for the 'Salaat' is not received. Similarly, in numerous cases at the 'Iftaar' (breaking the fast) the "Maghrib Salaat' is missed, and many who do come to the mosque miss the 'Takbeer' at the beginning or even miss the first 'Rakaat'.
Many people, because of the long 'Taraweeh' salaat, even perform 'Eshaa' salaat before its proper time! That is the sad way we look after our 'Ibaadat' in 'Ramadhan! In order to perform one "Fardh", three are neglected. How often do we see even 'Zuhr Salaat' being ignored because we are asleep (in siesta), while 'Asr' goes by because we are too busy in buying, sewing and cooking in preparation for Iftaar."
If such is the case with the 'Faraa'id,' then we can imagine how much less importance is given to the 'Nafl' observances. One finds that, because of sleep, the time of 'Salaatul Ishraq' (after sunrise) and 'Salaatud-Duha' (before noon) go by unattended. Then look at 'Salaatul Awwaabeen' (just after Maghrib'); Here we find ourselves busy with "Iftaar" and frightened by the prospect of 'Taraweeh' after an hour; so this 'Salaat' too is ignored. Further we find that for 'Salaatut Tahajud' (the time is the same as that for "Sehri"), with the result that this too goes by default. One may make a thou- sand excuses for not finding time for these 'Nawaafil', yet we see that there are many who do find the time to perform all these 'Ibaadahs' during these precious days.
I personally had observed my teacher Maulana Khalil Ahmad, during many Ramadhans. He was a weak, sickly person of advanced years but, in spite of that, he used to recite one and a quarter 'Juz' (Part) of the Qur'an in 'Nafl Namaaz' after 'Maghrib.' Thereafter, he used to spend about half an hour in eating, and other necessities in preparation for 'Taraweeh' salaat. He used to stand in Taraweeh for about two and half hours when in India and for three hours while residing in Madina Munawwarah. Thereafter, he would sleep for two or three hours (according to the season). Then again he used to recite the Qur'aan in 'Tahajjud' salaat, until half an hour before 'Fajr', when he ate his "Sehri". From then until Fajr', he remained busy with reading the Qur'an or reciting his 'Wazifas.' With the break of dawn, he performed 'Fajr' Salaat, whereafter he remained in meditation (Muraaqabah) until 'Ishraaq'. Having performed 'Ishraaq' prayers, he used to write a part of his famous commentary 'Bazlul Majhood', commentary on 'Abu Dawood" until midday; then he normally attended to his letters and dictated replies. He then rested until 'Zuhr' prayers and read the Qur'an from 'Zuhr' to 'Asr'. From 'Asr' until Maghrib', he would be busy with 'Tasbeeh' and in conversation with those who visited him. When he had completed 'Bazlul Majhood', he used to be busy studying some religious works. This was his daily programme throughout the year. In Ramadhan, however, he used to spend a bit more time in his 'Ibaadat', making the Rakats longer. Our other great saintly men used to take the same care of Ramadhan, and even more, so that it is not easy to emulate them. Shaikhul-Hind Maulana Mahmoodul Hassan Rahmatullah alaihi) used to remain in 'Nafl salaat' from after 'Taraweeh' until 'Fajr', and would listen to the Qur'aan recited by the various 'Huffaaz' one after the other. Maulana Shah Abdurrahim Rajpuri remained busy with 'Tilaawat' (recitation) of the 'Qur'an' day and night throughout Ramadhan. There would be no time left for attending to correspondence or meeting visitors. Only his very special intimates were allowed to visit him after 'Taraweeh' for a short period, while he took a cup of tea.

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Allah is sufficient for me, there is none worthy of worship but He; on HIm do I rely, and He is the Lord of mighty power.

crystalclear · Posted: Mon Sep 17, 2007 1:55 pm Post subject:

The Real Purpose of Fasting
by Sayyed Abul A`la Al-Maududi

A Purpose for Every Work

There are essentially two component factors in any work which a man has to perform. The first thing is the purpose for which a work is done and the second thing is the particular shape of that work which is chosen to achieve that purpose. For instance, take the case of food your object in taking food is to remain alive and maintain your strength. The method of achieving this object is that you take a morsel, put it in your mouth, masticate it and push it below the throat. This method is adopted by you since it is the most effective and proper one to achieve this object. But everyone of you knows that the main thing is the purpose for which food is taken and not the form and procedure of this action.

What will you say if anybody were to make a morsel of saw-dust or cinder or mud, put it in his mouth, chew and gulp it? You will say only this that his brain is out of order. Why? Because this idiot did not understand the real purpose of eating and is suffering form the misunderstanding that only the aforesaid four component acts constitute eating. Likewise, you will call that person also mad who soon after taking the food vomits it by thrusting his fingers into his throat them complains that the benefits said to accrue from taking food have not been availed of by him and that, contrarily, he is daily getting lean and is on the verge of death. This fool blames the food for his growing weakness little realizing that it is due to his own stupidity. He imagined, due to his intellectual deficiency, that life vitality could be got by fulfilling those requirements which constitute the act of eating. As such, he thought why should he sustain the load of food in his stomach? “Why not throw it out so that the stomach may become light? I have already fulfilling the requirements of eating”, he surmises, Naturally he has himself to suffer the penalty of harboring such a foolish idea and then implementing it also. He ought to have known that until the bread gets digested after entering the stomach and having transformed into blood, is diffused into the whole body the vitality of life cannot be obtained.

Although outward actions are also necessary, because without them the bread cannot reach the stomach, yet the object cannot be achieved by merely fulfilling the outward actions. There is no magic in these actions that by merely fulfilling them, blood starts running in a wizardly manner in the veins of a man. Blood will be obviously produced according to the law prescribed by Allah. If you break it, you will kill yourself by your own hands.

Consequences of Considering the Outward as Real

If you ponder over the example I have just placed before you in detail, you can understand why your "Ibadat" have become inefficacious today. As I have already pointed out repeatedly, the greatest mistake of all is to regard the acts of Salah and fasting and their outward shape as real ‘`Ibadat’ and you suffer from the delusion that whoever fulfilled these requirements performed the "Ibadat" of Allah. You are just like that person who thinks that performance of four acts, i.e. making the morsel, putting it in the mouth, masticating it and pushing it below the throat makes up the process of eating, and that whoever did these four things has eaten the food and so should receive the benefits of eating irrespective of whether he pushed down in his stomach mud and stone, or vomited the bread soon after eating it.

If you have a little sense then tell me how a man who is fasting and is thus engaged in the ‘`Ibadat’ of Allah from morning till evening, can in the midst of that ‘`Ibadat’ utter a lie and indulge in backbiting? Why does he quarrel at the slightest pretext and utter abuses from his mouth? How dare he encroach on other people’s rights? How does he indulge in acquiring illicit money and giving money to others illicitly? And having done all these thing, he still thinks that he has performed ‘`Ibadat’ of Allah? Does this not resemble the work of that person who eats cinder and mud and thinks that by merely completing the four requirements of eating he has actually done the job of eating.

Again Freedom from Restrictions after Ramadan

Then tell me how is it that when you are relieved after doing Allah’s ‘`Ibadat’ for about 360 hours throughout Ramadan all the effect of this whole exercise in piety disappears on the 1st of Shawwal? You do during the ‘`Eid’ days all that Hindus do in their festivals, so much so that in the cities even adultery, wine-drinking and gambling are resorted to on ‘`Eid’ day. And I have seen some wretched people who keep fast during the day and drink wine and commit adultery in the night. The general Muslims, by the grace of Allah, are not degenerated to that extent but after the end of Ramadan how many of you are there who retain some effects of piety and virtuousness on the second day of ‘`Eid’ also? Which law of Allah is left un-violated? What part of your time is devoted to good deeds, and how much is selfishness reduced?

Result Wrong Conception of ‘`Ibadat’

Think and ponder as to what after all can be the reason for this? I assure you that its only reason is that the very meaning and purport of ‘`Ibadat’ has become twisted in your mind. You think that mere abstention from eating and drinking throughout the day is called fasting and that this alone is ‘`Ibadat’. Therefore you observe it meticulously. You fee the fear of Allah to that extent that you avoid every transgression which even slightly endangers the break-up of the fast so much so that even if the life is at stake, you are not prepared to break the fast. But you do not know that being merely hungry and thirsty is not real ‘`Ibadat’ but only a form of it. And the purpose of prescribing this form is to create in you the fear of Allah and love of Allah, and thereby develop in you so much strength that by repressing yourself, you are enabled to avoid the seemingly profitable things but which actually displease Allah, while, on the other hand, by controlling yourself you make yourself agreeable to those things which possibly entail risks and losses but definitely please Allah.

This strength can be developed only when you understand the purpose of fasting and make use of the practice you have gone through for curbing the corporeal urges, under fear of Allah and love for Allah, and them making these urges work according to the pleasure of Allah.

But soon after Ramada you throw to the winds this practice as well as the virtues acquired from if just as a man after taking food vomits it by thrusting his fingers into his throat. In fact, some of your spew the virtuousness of the whole day soon after breaking the fast. Now you yourself decide, is there in Ramadan and fasting a magic that by mere completing their outward shape you can acquire that strength which in reality should emanate from genuine fasting? Just as physical strength cannot be obtained from the bread until it is digested after entering the stomach and until it is transformed into blood and penetrates every vein in the same way spiritual power cannot be obtained from fasting until the person who keeps fast does not fully comprehend the purpose of fasting and allows if to permeate his heart and mind and dominate his thought, motive intention and deed.

Fast, Source of Becoming Pious

This is why Allah said after ordaining fasting: “La`allakum tattaqoon” i.e. fasting is made obligatory on you, may be you become pious and virtuous. It is not said that you will certainly become pious and virtuous because this outcome of fasting depends on the perception and intention of the man concerned. Whoever will understand its purpose and will try through it to achieve its objective, will become pious to the desired extent, but one who will not comprehend its purpose and will not even try to get at if, cannot hope to gain any thing out of it.

Real Goals of Fasting:

Abstention from Lying

Prophet Muhammad, peace and blessings be upon him, has drawn attention in various ways towards the real aim of fasting and has explained that to be hungry and thirsty without keeping in view the objective is in no way useful. He said: “Whoever did not give up lying and practicing falsehood, Allah is in no need of his giving up food and water”. In another Hadith he said: “Many are the fasters whose fasting does not bring them anything except hunger and thirst and many are those who keep standing in the night but their standing does not bring anything except being awake in the night”. The purport of both these Hadiths is quite plain. It means that being merely hungry and thirsty is not by itself ‘`Ibadat’ but an instrument of performing real ‘`Ibadat’. And real ‘`Ibadat’ consists in not violating the law of Allah for fear of Allah, and for the love of Allah an eager pursuit of every such work as would please Him, and lastly avoidance of satisfying corporeal urges as far as possible. Whoever remained heedless of this real ‘`Ibadat’, unnecessarily caused inconvenience to his stomach with hunger and thirst. Why should Allah need to make him merely give up food and water for twelve to fourteen hours?

Faith and Self-Scrutiny

The Prophet has drawn attention to the real aim of fasting thus: “Whoever observed fast imbued with faith and with the expectation of reward from Allah, all his past sins are forgiven”. The reference to faith implies that the belief in Allah with a Muslim should remain fully fresh in the mind of a Muslim, ‘Ihtisab’ denotes that man should be desirous of only Allah’s pleasure constantly keeping an eye on his thoughts and actions to check if he is doing anything against the pleasure of Allah. If, in accordance with these two principles, a person where to observe all the fasts of Ramadan, he will have all his past sins forgiven because even if he was once an unruly and disobedient slave he has now turned fully repentant to his master - and “A penitent is like one who has, as it were, never committed a sin at all” this the Prophet said.

Shield for Protection from Sins

In another Hadith it is said: “Fasts are like a shield (just as a shield is meant for protection from the enemy’s assault, so is fasting for protection from Satan’s attack)”. Therefore when a man observes fast he should (utilize this shield and) abstain from disorderly behavior. If anybody abused him or quarreled with him, the person who keeps fast should tell him: “Brother, I am fasting (do not expect from me that I shall take part in such activities of yours)”.

Temptation of Goodness

The Prophet, peace and blessing be upon him, has directed in other Hadiths that man while fasting ought to do more and more good works and should be eager to perform benevolent acts. Particularly during fasting, he must develop with full intensity a sympathetic sentiment for his other brothers because being himself in the throes of hunger and thirst he can all the more realize what is befalling other slaves of Allah in their plight of destitution and misery. It is related by Hadrat Ibn `Abbas, may Allah be pleased with him, that the Prophet, peace and blessing be upon him, used to become especially kind and benevolent during Ramadan. No beggar in that period went empty-handed from his door, and the slaves secured emancipation.

Reward for Providing ‘Iftar’

According to a Hadith the Prophet, peace and blessing be upon him, said: “Whoever in Ramadan provide a person who is keeping fast with Iftar, this act will become a source of forgiveness for his sins and safety from Hell Fire and he will get as much reward as will the keeper of fast get without any reduction in the recompense of the latter”.

Excerpted from Let Us Be Muslims by Abu Sayyed Abul A`la Al-Maududi with some little modifications.
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Allah is sufficient for me, there is none worthy of worship but He; on HIm do I rely, and He is the Lord of mighty power.

crystalclear · Posted: Mon Sep 17, 2007 2:11 pm Post subject:

What a Muslim Should Do In Ramadan?

We should realize that Allah made Saum (fasting) obligatory on us as a way for us to worship Him: and for the fasting to be acceptable and beneficial, we should observe the following conditions:

* It should be understood that here, like in all other Islamic undertakings, the intention must be made clear that this action is undertaken in obedience to Allah, in response to His command and out of love for Him.

Performing the other acts of worship and duties is most important, and Salat in particular, without which no other act of worship is accepted by Allah. Praying in congregation is a great aspect in our religion. Everyone should attend: its reward is twenty seven times greater than that which is performed individually. The Prophet (peace be on him) was just about to burn the houses on those who did not attend the congregational prayers.
Refraining from bad behavior such as lying, cheating, music, smoking, backbiting and slandering others to create animosity among them. The Prophet (peace be on him) said: "No slanderer shall enter the Jannah."
To be extraordinarily cautious in using the senses, the mind and, especially, the tongue; to abstain from careless and gossipy chats and avoid all suspicious motions.
A fasting person preserving the purity of the fast should not be involved in talking behind others, intrigues, aspersions, vilifications, lies, altercations, name-callings and swearing as well as perjuries.
The Prophet (peace be on him) further said in an authentic Hadith : Fasting is a shield; so when it is a day of fasting one should not indulge in obscene behavior or glamour, or shout about; if any one quarrels with him or engages him in fight, he should say: 'I am fasting'.
Fasting does not mean merely abstaining from eating and drinking the things that break fast. In this sense Allah's Messenger (peace be on him) has also said in an authentic Hadith: " Whoever does not give up lying speech (false statements) and acting on those lies and evil actions etc., Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his Saum (fasting)".[ See Fath Al-Bari, Vol.5, page 18] (3:127-OB)
Desirable Acts:

* It is desirable for all Muslims to strive during this holy month of Ramadan with all kinds of worship like supererogatory prayers, reciting Qur'an with meditation and understanding; most frequently reciting Tasbih (Tasbih means to recite ( Subhan Allah: Allah is glorified)), Tahlil (Tahlil means to recite (La ilaha illa-Allah : There is no God except Allah)), (Tahmid Tahmid means to recite (Alhamdulillah : All praise is to Allah)), Tabkir (Takbir means to recite (Allahu-Akbar : Allah is the Most Great)), Istighfar (Istigfar means to repent and seek forgiveness before Allah for the past sins of the repentant person either by reciting th formulae described in Ahadith or with any words in his own language, sincerely and humbly), and other supplications as mentioned in Shari'ah. A Muslim should also enjoin others for good deeds and prevent from forbidden acts; and also call upon people to Allah. He should also be more sympathetically to the poor and needy persons and strive to do good to the parents, and relatives; render hospitality to neighbors and attend the patients etc. This is in line with the Hadith of the Prophet (peace be on him) "…… Allah sees ( in this month) your competitions ( for good deeds) and so He boasts to the angles about you: Show Allah what is better (than this) by yourselves; verily, the wretched are those debarred from Allah's Rahmah (grace)."

* The Prophet (peace be on him) is reported to have said: " Whoever wants the approachment of Allah in this month (Ramadan) by any of his good deeds is like the one who performs obligatory prayer in other months. And whoever performs an obligatory prayer in this month is like the one who performs seventy obligatory prayer in other months."

The Prophet (peace be on him) also said: " Umrah in Ramadan is like Hajj" - or he said - "like Hajj with me".

There are numerous Ahadith and Traditions which prove the legitimacy of competing and contesting in the various forms of good deeds in the month of Ramadan.

Recitation of the Qur'an and its Virtues:

It is advisable as Sunna that a fasting man spends most of his time reading the Holy Qur'an, devoting himself to worship and offering in close perception of Allah. Increase your remembrance of Allah, and recitation of Qur'an and listening to it, and contemplation of its meanings. Act on it and attend the beneficial discussions in the mosques, and practice I'tikaf in the Masjid at the end of Ramadan (this is Sunnah).

There are two types of Qur'an recitation:

Practical recitation which means reading with belief in and application of the orders of Allah and refraining from the unlawful things.
Word recitation
There are many Ahadith in which emphasis is laid on the great reward for those who recite the Qur'an. The Prophet (peace be on him) said: "The best of you is he who learns the Qur'an and teaches it". He also said: "The one who excels in reciting the Qur'an will be in the company of the honored angels. The example of the believer who reads the Qur'an is like that of the Utrujah (a citrous fruit) which has a beautiful fragrance and a beautiful taste. While the example of the believer who does not read the Qur'an is like that of the date fruit, it has sweet taste but has no fragrance." He also said: He who recites one letter of the Book of Allah, will be rewarded for it, and the reward will be multiplied in folds."

There are certain suras of the Qur'an that have more value in reciting them. The Prophet (peace be on him) verified that Satan does not enter the house wherein suratul-Baqrah is recited. Particularly when one recites Ayatul -Kursi in the night, as the Prophet (peace be on him) informed, he shall be protected by Allah, and Satan shall not come near him till he wakes up in the morning. Same results may be achieved by the recitation of the last ten verses of Al-Baqra, as well as the last three suras of the Qur'an.

Our pious predecessors used to busy themselves extensively in reciting the Qur'an during the month of Ramadan. It was customary for them not go beyond ten verses before they learned the rulings and the knowledge those ten verses contained.

Ethics Of Reading The Qur’an:

The Qur’an which we recite contains the actual words of Allah revealed to Muhammad (peace be on him). Therefore, we should observe the following when reciting it:

Seek refuge in Allah before reading it. (viz. A’oothu bilahi minash-shaitanir-rajeem).
Set the intention that the recitation thereof is purely to seek the pleasure of Allah alone.
Recite with an alert heart that you may comprehend its contents, imagining while reciting that Allah is speaking to you through the Qur’an.
Make sure you are clean before touching the Qur’an. Do not read it when you are in the state of impurity (i.e. if you need ghusul).
Do not read the Qur’an in lavatories or similar places.
Read it slowly with pleasant sound and rhythm.
Prostrate wherever a verse requires prostration.
* Be mindful of the fast of Ramadan, and get your children used to it when they are able to endure it, and beware of breaking the fast of Ramadan without excuse. And beware of doing so openly in front of people. Because breaking the fast is audacity with Allah, and disrespect for Islam, and shamelessness among people. And you should realize that the one who doesn’t fast, doesn’t really have an ‘Eid (festival) because the ‘Eid is the occasion of great happiness for those who completed the fasts and hope their worship to be accepted.

Take advantage of fasting to give up smoking, which causes cancer, high blood pressure and other disease; try to make a firm conviction to leave it by night as you left it by day. Save your health and you money.

Do not overeat at the time of breaking the fast, as the benefit of fasting is cancelled and it is not healthy.

Do not waste your time by going to movies or watching television.

Do not stay up so late at night that you are not able to wake up for Sahur (the predawn meal) or Salat-ul-Fajr, and take your duty on early morning.
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Allah is sufficient for me, there is none worthy of worship but He; on HIm do I rely, and He is the Lord of mighty power.

crystalclear · Posted: Wed Sep 26, 2007 11:25 am Post subject: Guard Your Hasanat

Assalamualaikum

GUARD YOUR HASANAAT

Among the things that can destroy one’s hasanaat (good deeds) and bring sayi’aat (bad deeds) is allowing oneself to be distracted by quiz-shows, soap operas, movies and sports matches, idle gatherings, hanging about in the streets with evil people and time-wasters, driving around for no purpose, and crowding the streets and sidewalks, so that the months of tahajjud, dhikr and worship, for many people, becomes the month of sleeping in the day so as to avoid feeling hungry, thus missing their prayers and the opportunity to pray them in congregation, then spending their nights in entertainment and indulging their desires.

Some people even greet the month with feelings of annoyance, thinking only of the pleasures they will miss out on. In Ramadaan, some people travel to kaafir lands to enjoy a holiday! Even the mosques are not free from such evils as the appearance of women wearing makeup and perfume, and even the Sacred House of Allaah is not free of these ills. Some people make the month a season for begging, even though they are not in need. Some of them entertain themselves with dangerous fireworks and the like, and some of them waste their time in the markets, wandering around the shops, or sewing and following fashions. Some of them put new products and new styles in their stores during the last ten days of the month, to keep people away from earning rewards and hasanaat.

Not allowing oneself to be provoked, because the Prophet (peace and blessings of Allaah be upon him) said:

“If someone fights him or insults him, he should say, ‘I am fasting, I am fasting.’” (Reported by al-Bukhaari and others. Al-Fath, no. 1894)

One reason for this is to remind himself, and another reason is to remind his adversary. But anyone who looks at the conduct of many of those who fast will see something quite different. It is essential to exercise self-control and be calm, but we see the opposite among crazy drivers who speed up when they hear the adhaan for Maghrib.
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Allah is sufficient for me, there is none worthy of worship but He; on HIm do I rely, and He is the Lord of mighty power.