Eid al-Fitr 2011 (1432 AH): Guidelines to Follow the Sunnah of Holy Prophet (PBUH) on Eid Day

The day of Eid-ul-Fitr, in Muslim world, brings rejoicing and happiness. The rejoicing is not, however, at the departure of the holy month of Ramadan; it is the happiness which someone feels after successfully completing an important task. It is celebrated for three consecutive days in a holiday called Eid ul Fitr (the Feast of Fast Breaking). Gifts are exchanged. Friends and family gather to pray in congregation.

Eid al-Fitr 2011 (1432 AH): Follow the Sunnah of Holy Prophet (PBUH) on Eid Day

Typically, during Eid al-Fitr, Muslims try to follow the Sunnah of Holy Prophet (P.B.U.H). Here is what the Prophet (P.B.U.H) use to do on the day of Eid (Sunnah), May Allah’s peace and blessings be upon him:

1. To rise early in the morning.
2. Take a full bath.
   
   
   Clean the teeth.
   
   
   Wear the best cloths that he had.
   
   
   To use perfume (Gents Only).
3. To eat something sweet like dates before leaving home.
4. Go to the Eid prayer location very early. (The Prophet (P.B.U.H) use to offer Eid prayer in the central location that is not to offer it in a mosque of a locality without any legitimate excuse).
5. The Prophet (P.B.U.H) used to go to the Eid Prayer location by one route and will return through another route.
6. He (P.B.U.H) used to go for Eid on foot.
7. He (P.B.U.H) used to chant slowly on the way to the Eid prayer location the following words: “Allahu Akbar, Allahu Akbar, Laa ilaaha illallahu Wallahu Akbar, Allahu Akbar, Wa lillahil Hamd.” (Translation: Allah is the greatest, He is the greatest. There is no god except Allah. He is the greatest. All praises and thanks are for Him)
8. The Prophet (P.B.U.H) used to give Sadqa-e-Fitr (zakatul fitr) for before the Eid day. But if you have not done so please give now before the Eid. (Giving just before Eid is ok but against the spirit and the purpose of it.)

Try to follow the Sunnah of Holy Prophet (PBUH) to get blessed at maximum. 

Ramadan Leaving .... Giving the Gift of Eid - Eid al-Fitr 1432 AH (2011) will be celebrated in Pakistan on Wednesday

For Muslims across the globe, Eid-ul-Fitr, or Meethi (Sweet) Eid as it is known in Pakistan and India, is one of the favourite celebrations of the Muslim calendar.

Eid-ul-Fitr 2011 on Wednesday (August 31, 2011)

If not impossible then it is very rare that majority of the Muslims across the globe celebrating Eid ul-Fitr on the same day and this rarity is just about to happen this year.

Reportedly, astronomical data hints that there is a possibility for sighting the new moon of Shawwal, 1432 AH in Pakistan on the evening of August 30, stated Pakistan Meteorological Office. 

On the other hand; the Islamic Crescent Observation Project (ICOP) is expecting that Eid-ul-Fitr this year will be celebrated in most of the Muslim countries on August 31 (Wednesday), a UAE-based newspaper reported. Although ICOP excluded few Muslim countries from this assumption based on the starting of Ramadan in these countries on August 1, including some countries in the Middle East, north and central Asia and northern Africa; but even then most of the Muslims will be celebrating Eid ul-Fitr on the same day, Wednesday (August 31).  

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Ramadan Kareem 1432h -- Muslims Set to Observe Aitkaf (I'tikaf) From Today Across Pakistan

FAISALABAD (August 21, 20th Ramzan-ul-Mubarak) – Undoubtedly large number of faithful Muslims are ready to sit in ‘Aitkaf’, across Pakistan including Faisalabad, from today (Sunday) afternoon after Asr Prayer. Security arrangement are on highly alert in this connection.

Thousands of Muslims Set to Observe Aitkaf (I'tikaf) From Today Across Pakistan

Sitting in (observing) Aitkaf is a Sunnah of the Holy Prophet Mohammad (Peace Be Upon Him) and carries a massive amount of blessings of the Allah Almighty. 

The security has been alerted in big as well as in small mosques though out the country without discrimination of big or small cities. 

If men will observe Aitkaf in mosques to collect the uncountable blessing if Almight Allah during the last 10 days of Ramadan, then women in huge proportion would also observe Atkaf in their homes. The devotees would offer prayers during whole nights to seek the blessings of Lailatul-Qadar.

Payment of Zakat Ramadan - - Make the most of the virtue of paying Zakat in Ramadan

I heard that paying zakat in Ramadan is better than paying it in any other month. Is this correct? What is the evidence for that? Please note that the time when zakat becomes due may be before or after Ramadan.

Praise be to Allah.

Firstly: When a full hijri year has passed and zakat becomes due, it must be paid, unless it is the zakat of agricultural crops, which must be paid on the day of harvesting, because Allah says (interpretation of the meaning):

“but pay the due thereof (their Zakat, according to Allah’s Orders, 1/10th or 1/20th) on the day of their harvest”

[al-An’aam 6:141]

Zakat must be paid as soon as one full hijri year has passed, because Allah says (interpretation of the meaning):

“Race with one another in hastening towards forgiveness from your Lord (Allah), and Paradise the width whereof is as the width of the heaven and the earth”

[al-Hadeed 57:21]

Ibn Battaal said:

One should hasten to do good, for things change, death could come at any time, and delaying is not good.

Ibn Hajar said: Someone else added:

It is better in order to free oneself from blame and help others, more pleasing to the Lord and more likely to erase sin.

Fath al-Baari, 3/299.

Secondly: it is not permissible to delay paying zakat after it has become due, unless one has a valid excuse.

Thirdly: it is permissible to pay zakat before it is due, by way of hastening it.

Hastening zakat means paying the zakat of two years or less, before it is due.

It was narrated from ‘Ali that the Prophet (peace and blessings of Allah be upon him) asked al-‘Abbaas to pay zakat two years in advance.

(Narrated by Abu ‘Ubayd al-Qaasim ibn Sallaam in al-Amwaal, 1885. Al-Albaani said in al-Irwa’ (3/346): it is hasan)

According to another report:

It was narrated from ‘Ali that al-‘Abbaas asked the Messenger of Allah (peace and blessings of Allah be upon him) about paying his zakat before it was due, and he allowed him to do that. (Narrated by al-Tirmidhi, 673; Abu Dawood, 1624; Ibn Maajah, 1795; classed as saheeh by Shaykh Ahmad Shaakir in Tahqeeq al-Musnad, 822).

Fourthly: Giving charity to people is better in Ramadan than in any other month.

It was narrated that Ibn ‘Abbaas said: The Messenger of Allah (peace and blessings of Allah be upon him) was the most generous of people, and he was at his most generous during Ramadan, when Jibreel met him. Jibreel used to meet with him every night and teach him the Qur’aan. The Messenger of Allah (peace and blessings of Allah be upon him) was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).” (Narrated by al-Bukhaari, 6; Muslim, 2308).

Al-Nawawi said: This hadeeth teaches us a number of things, including the fact that it is mustahabb to be generous during Ramadan.

So if a person’s zakat is due in Ramadan, or it is due after Ramadan but he pays it in advance during Ramadan in order to make the most of the virtue of paying it in Ramadan, there is nothing wrong with that. But if his zakat is due before Ramadan (for example, in Rajab), and he delays it so he can pay it in Ramadan, this is not permissible, because it is not permissible to delay zakat unless one has a valid excuse.

Fifthly: There may be some reasons why paying zakat at a time other than Ramadan is preferable to paying it during Ramadan, such as if there is a major disaster or famine in some Muslim country, then paying zakat at that time is preferable to paying it in Ramadan. Another example is if many people pay their zakat during Ramadan to meet the needs of the poor, then the poor have no one to feed them at times other than Ramadan; in this case paying it at a time other than Ramadan is preferable, even if that leads to delaying zakat, out of consideration for the needs of the poor.


Shaykh Ibn ‘Uthyameen (may Allah have mercy on him) said:

It is permissible to delay zakat if that is in the interests of the poor and will not cause them harm. For example, in our country many people pay zakat in Ramadan and this gives the poor what they need or more than they need, but then during the winter, if that does not coincide with Ramadan, they will be in greater need and there are few people paying zakat. In that case it is permissible to delay zakat because that is in the interests of those who are entitled to it.

Zakât (The Obligatory Charity): Importance of Zakat in Islam and Related Issues

Important Issues on Zakât

This treatise aims at exhorting and reminding the significance of the Zakât towards which most of the Muslims are very careless as they are not particular in giving it out, in spite of the fact that it is one of the five pillars of Islam and that without it Islam cannot be firmly established. The Prophet (peace be upon him)  said:

“Islam is based on five (pillars): To testify that there is no God except Allah, and Muhammad  is the Messenger of Allah; To offer Salât (prayer); To pay Zakât (obligatory charity); To observe Saum (fasts during the month of Ramadan) and; To perform Hajj (pilgrimage to Makkah).”

It is obligatory upon every Muslim, in possession of wealth, to pay Zakât (obligatory charity). This Islamic command possesses plenty of advantages of which some are mentioned below:

1.    It meets the needs of the poor of the society.

2.    It strengthens the good relation between the rich and the poor, as everyone is naturally inclined towards the one who does good to him.

3.    It purifies one’s self and sanctifies it; and it purges one’s moral of covetousness and miserliness; as is stated in the Qur’ân:

“Take Sadaqa (alms) from their wealth in order to purify them and sanctify them with it” (9:103).

4.    It promotes open-handedness, generosity and sympathy in a Muslim towards the needy persons.

5.    It draws Allah’s blessing; causes increase in wealth and the replacement of spent out; as Allah describes:

“And whatsoever you spend of anything (in Allah’s cause), He will replace it. He is the Best of those Who grant Sustenance.” (34:39).

And also the Prophet (peace be upon him)  has stated in an authentic Hadith that Allah says:

“O Children of Adam! If you give (in Allah’s cause), We shall give you.”

And there are many more benefits in it.

On the contrary, a severe punishment would incur upon those who act miserly and are negligent in paying out the Zakât. Allah describes regarding them:

“And those who hoard up gold and silver (Al-Kanz––the money, the Zakât of which has not been paid), and spend it not in the Way of Allah,––announce unto them a painful torment. On the Day when that (Al-Kanz: money, gold and silver, etc., the Zakât of which has not been paid) will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs: (and it will be said unto them): ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard’.” (9: 34, 35)

The above verses clarify that the wealth of which Zakât has not been paid, is a hoarded treasure for which its owner would be punished on the Day of Resurrection. The same has also been described by the Prophet (peace be upon him)  in the following Hadith:

“If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell, and his sides, his forehead and his back would be cauterised with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgement is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell.”

Then the Prophet (peace be upon him)  informed of the owners of the camels, cows, and goats; who do not pay their Zakât, that they would be punished on the Day of Judgement.

The Prophet (peace be upon him) said:

“Whoever is made wealthy by Allah and does not pay the Zakât of his wealth, then on the Day of Resurrection, his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes (or two poisonous glands in its mouth). The snake will encircle his neck and bite his cheeks and say, ‘I am your wealth, I am your treasure’.”

Then the Prophet (peace be upon him)  recited the noble verse:

“And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (wealth) think that it is good for them (and so they do not pay the obligatory Zakât). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection.”   (3:180)

Zakât is obligatory on the following four types of property:

1.    The produce of earth, like grains and fruits.

2.    The grazing animals.

3.    Gold and silver.

4.    Commercial commodities.

For all types of properties, Nisab (minimum amount of property liable to the payment of Zakât) is fixed, below which no Zakât would be imposed on them.

The minimum quantity for the first category i.e. grains, fruits, (wheat, rice, dates, grapes, barley, etc.) is 5 (five) Wasq and one Wasq (approx. 135 kgs.) is 60 (sixty) Sâ‘ according to the Sâ‘ of the Prophet, and one Sâ‘ is equivalent to nearly four times of both handsful of a man of average built.

Moreover, if in cultivation, irrigation was made through rains or canal or fountain and like this without any effort, one-tenth of the total produce is due to be paid as Zakât.

If the field was irrigated by waterwheels, and other devices for irrigation which involved labour; twentieth part of the total produce is to be paid as Zakât.

And regarding the Zakât of animals, detailed study of it may be had from the authentic Ahadith of the Prophet (peace be upon him)  or from scholars of Ahadith, as we intend in this booklet only a brief account of the subject.

And the minimum amount (Nisâb) of silver for the Zakât to be due on it, is 140 (one hundred and forty) Mithqâl, which is equivalent to 56 (fifty-six) Saudi Riyals.

And the Nisâb of gold is 20 (twenty) Mithqâl which is equivalent to 11³/₇ (eleven and three-seventh) Saudi Junaih or 92 (ninety-two) grams.

Now, the Zakât due on both gold and silver is one-fortieth (¹/₄₀ or 2.5%) of the total amount (quantity) provided one is in possession of at least the minimum amount  (Nisâb) as mentioned above, of both or any one of them, and a year has passed over them.

But as regards Zakât on the benefit derived from the capital (i.e. original amount), the condition of passing over one year on it, does not apply. The benefit would be included in the capital (original amount) at the time of calculation for payment of Zakât; and likewise the new births in grazing animals will be added to the original number of animals for the payment of Zakât, if the original number reaches the Nisâb and completes a year without any consideration of time passed over the new births.

The same ruling, as in gold and silver, holds good in the case of currency notes, coins or bills also, whether be it dirham or dinar or dollar or others, provided its value reaches the minimum amount (Nisâb) of either gold or silver; and a year has passed over it. When the above conditions are fulfilled, one-fortieth part (¹/₄₀ or 2.5%) of the total value would be given out as Zakât.

The same would apply to the ornaments of the women, made from gold or silver for personal use or lending as loan, when these reach the Nisâb and one year has passed over them, in line with the opinions of authentic scholars in the light of Prophet’s saying:

“If any owner of gold or silver does not pay the Zakât due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterised with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgement is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell.”

It is narrated that once the Prophet (peace be upon him)  :

On seeing a woman with two bracelets of gold in her hands, asked her whether she gave out the Zakât of it. When she replied in negative, he (peace be upon him) said, “Would it please you if Allah puts on you two bracelets made of fire.” On hearing this, she put off these and said, “These are for Allah and His Messenger.”  (Abu Daud, Nasâi)

Also it is narrated by Umm Salamah (may Allah be pleased with her):

While she was wearing an anklet of gold, she asked the Prophet (peace be upon him) , “O Messenger of Allah! Is it a Kanz (a hoarded wealth).” The Prophet (peace be upon him)  replied, “If it has been purified (by paying Zakât of it), it is not a Kanz (hoarded wealth).”

This command is also supported by other Ahadith.

As regards the Zakât on commercial commodities, its value would be assessed at the end of one year and one-fortieth (¹/₄₀ or 2.5%) part of the present value would be given out as Zakât, no matter its present value is equal to the purchase value or it is more or less. It is in accordance with the Hadith narrated by Samurah (may Allah be pleased with him) :

“Allah’s Messenger (peace be upon him)  enjoined us to give out Sadaqah (Zakât) from whatever we prepare for sale.” (Abu Daud)

This includes lands for sale, buildings, cars, machinery for deriving water or any other article obtained for sale.

As for buildings constructed for rent but not for sale, Zakât should be paid on the rent after a year passes over it; but the building itself is not liable for Zakât as it is not an item for sale. Likewise, personal cars and those for hire are not liable for Zakât since they are not meant for sale as the owner has purchased it for his use. And if the owner of the rental cars accumulates the returns up to the amount that is liable for Zakât, then he should pay Zakât if one year passes over such money whether he had kept it for personal expenses, or for expenses in marriage, or for such as settling debts or buying real estate or for any other purpose; this is in accordance with the evidence of Shariah on the obligation of Zakât. According to the authentic views of scholars, debt can not be an excuse for nonpayment of Zakât.

Similar is the case for the wealth or money of orphans and mentally retarded people; when it reaches the Nisâb and a year passes over it  the Zakât must be paid, and their guardians should give out the Zakât on their behalf when a year passes over the goods. According to the Hadith narrated by Mu‘adh, when he was sent to Yemen, the Prophet (peace be upon him)  told him:

“Verily Allah imposes upon them Sadaqah (alms) on their wealth to be taken from the rich and then given to the poor.”

Zakât is Allah’s right and so it is not allowed to give it to someone not deserving with the intention to gain his favour; nor a person, who doesn’t deserve it, is allowed to use it for making gains or saving himself from harm. Rather a Muslim should give out Zakât to those who deserve it on grounds that they are among the people entitled to it and not with any other intention; it should be given out with good faith and solely to please Allah and in this way he will get Allah’s reward and replacement.

Allah categorizes those who deserve Zakât in His Noble Qur’ân:

“As-Sadaqat (here it means Zakât) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds) and for to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debts; and for Allah’s cause (i.e. for Mujahidun––those fighting in the holy battles) and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knowing, All-Wise.”  (9:60)

From this glorious verse ending with the two great attributes of Allah (Subhanahu wa ta’ala)  we get the warning that He, Allah (Subhanahu wa ta’ala) is aware of the state of His slaves and of those among them who deserve or do not deserve Zakât. In this verse Allah further tells us that He is Wise in His Shariah and so he does not put anything except in the right position; and hence if anything about His Shariah is not clear to anyone, even then he should be satisfied with it and obey its commands.

May Allah grant us knowledge in His religion and sincerity in implementing it, and help us in the performing of deeds leading to His Pleasure, and save from the deeds leading to His Anger. Verily, He is All-Hearer and Nearer. May Allah bless His slave and His Messenger and his family and his Companions.

SOURCE of the Article is given below:

 ISLAM HOUSE

Important Rulings: The Excellence of Fasting and Night Prayers in Ramadan

The Excellence of Fasting in Ramadan and Night Prayers in it, with Important Rulings not known to some People

Then after: This is a brief exhortation on the excellence of fasting in the month of Ramadan and getting up at nights for worship during it, as well as the benefit of competing in it in good deeds; besides, there is also an elaboration of certain vital rules of this fasting that might not have come in the knowledge of some people.

It is an established fact that Allah’s Messenger  (peace be upon him)  used to inform his Companions about the commencement of Ramadan and he (peace be upon him)  also used to tell them that the month of Ramadan is a month in which the doors of Rahmah (grace) and doors of Jannah (Paradise) are opened; while doors of Jahannam (Hell) are closed; and during that period the devils are tied. The Prophet (peace be upon him)  said:

“When it is the first night of Ramadan, the doors of Jannah (Paradise) are opened and none of them is closed; and the doors of Jahannam (Hell) are closed and none of them is opened; the devils are tethered; and a caller calls saying: ‘O those who seek righteousness, get closer; O those who seek evil, be you at a loss; it is upon Allah to bar (Hell) fire,’ and that will happen every night of Ramadan.”

The Prophet (peace be upon him)  also said:

“Ramadan has come to you, the month of Barakah (blessings); Allah covers you during the month, descends Rahmah (grace), removes sins and answers the invocations. Allah sees (in this month) your competitions (for good deeds) and so He boasts to the angels about you. Show Allah what is better (than this) by yourselves; verily the wretched are those debarred from Allah’s Rahmah (grace)”.

And the Messenger (peace be upon him)  said:

“Whoever fasts in Ramadan with firm belief and expecting reward on it, his previous sins are forgiven; and whoever gets up in the nights of Ramadan to worship, with firm belief and expecting reward on it, his previous sins are forgiven; and whoever gets up at nights of Qadr during Ramadan with firm belief and expecting reward on it, his previous sins are forgiven.”

The Messenger (peace be upon him)  said that Allah says:

“All the deeds of Adam’s sons (people) are for them, and the reward of good deeds is multiplied ten times to seven hundren times, except Saum (fasting) which is for Me. And I will give the reward for it. He has left his food, drink and desires for My sake; there are two pleasures for the person observing Saum, one at the time of breaking his Saum and the other at the time when he will meet his Lord, and the smell coming out from the mouth of a person observing Saum is better with Allah than the aroma of musk.”

There are various Ahadith on the benefits of fasting in Ramadan and worshipping at nights therein.

So a believer should seize this opportunity in which Allah has bestowed grace upon the believers. So they should aspire to obey Allah, shun bad deeds and should work hard in performing what Allah has made obligatory on them, particularly offering the five prayers, for, these are the pillars of Islam and the foremost obligation after the two testimonies. It is therefore an obligation upon Muslims (male or female) to establish them and perform them in their right times with submissiveness and composure.

Among the most important obligations regarding prayers (Salât) upon men is performing them in congregation in the houses of Allah (Masjid) in which Allah has enjoined that His Name be remembered; as He says in His Noble Book:

“And offer prayers perfectly (Iqamat-as-Salât) and give Zakât and Irka‘ (i.e. bow down or submit yourselves with obedience to Allah) along with Ar-Raki‘in.” (2:43)

Allah also says:

“Guard strictly the (five obligatory) prayers especially the middle (i.e. the best) (Asr) prayer. And stand before Allah with obedience (and do not speak to others during prayers).” (2:238)

And He said:

“Successfull indeed are the believers. Those who offer their prayers with all solemnity and full submissiveness.” (23:1, 2)

He also said:

“And those who strictly guard their (five compulsory congregational) prayers (at their fixed stated hours). These are indeed the inheritors who shall inherit Firdaus (Paradise). They shall dwell therein forever.” (23: 9-11)

The Prophet (peace be upon him)  said:

“The difference between us (Muslims) and them (Kuffar) is prayers and whosoever leaves prayer is disobedient (infidel).”

Next to Salât (prayers) in importance is to pay Zakât, as Allah says:

“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and offer prayers perfectly (Iqâmat-as-Salât) and give Zakât and that is the right religion.” (98:5)

Allah further says:

“And offer prayers perfectly (Iqâmat-as-Salât), and give Zakât and obey the Messenger (Muhammad (peace be upon him)  ) that you may receive mercy (from Allah).” (24:56)

The Qur’ân and the Sunnah of the Messenger (peace be upon him)  have described that whoever does not pay Zakât over his wealth, shall be punished on the Day of Resurrection.

The most important issue in Islam after prayers and Zakât, is fasting during Ramadan which is one of the five pillars of Islam as mentioned in the Hadith of the Prophet (peace be upon him)  :

“Islam is based on five (pillars): To testify that there is no God except Allah, and Muhammad  is the Messenger of Allah; To offer Salât (prayer); To pay Zakât (obligatory charity); To observe Saum (fasts during the month of Ramadan) and; To perform Hajj (pilgrimage to Makkah).”

A Muslim should protect his/her fasting and waking up for worship at nights, from all that Allah has forbidden, be it in deeds or in uttering, because the purpose of fasting is to obey Allah (Subhanahu wa ta’ala) and glorify His sanctities and fight the self against its desires in obeying his Lord, and get the self accustomed to abstaining from what Allah has forbidden, as the fasting does not mean merely abstaining from eating and drinking the things that break fast. In this sense Allah’s Messenger  (peace be upon him)  has also said in an authentic Hadith:

“Fasting is shield; so when it is a day of fasting one should not indulge in obscene behaviour or glamour, or shout about; if any one quarrels with him or engages him in fight, he should say: ‘I am fasting’.”

The Prophet (peace be upon him)  further said in an authentic Hadith:

“Whosoever doesn’t abstain from false utterings, obscene deeds and absurd acts, Allah does not care for his abstaining from eating and drinking.”

What we learn from all the above reports and from various others, is that it is a must for a fasting person to abstain from all that Allah has forbidden and strictly guard and observe what Allah has made compulsory for him to do. Then, in this way he will get forgiveness, protection from the Fire, and acceptance of his fasting and Qiyam (i.e. night prayers).

There are other issues which may be not clear         or unknown to the people

One of them is: a person should fast with firm belief and intention of reward; and not as a show-off or for reputation, or in imitation of other people; rather he should fast on the basis of his belief that Allah has made it obligatory for him to fast, and in hope of reward from Allah. Likewise, passing the night in prayer should be done with full confidence and in the hope of reward for it; and not for any other reason. In this sense, the Prophet (peace be upon him)  said:

“Whoever fasts in Ramadan with firm belief and hope of reward, gets his past sins forgiven. And whoever stood for prayer at night with firm belief and in hope of reward, gets his past sins forgiven; and whoever stood for prayer at the nights of Qadr (Decree) with firm belief and in hope of reward, gets his past sins forgiven.”

There are certain problems which some people face during their fasting like being wounded, or nose-bleeding, or vomiting or devouring water or petrol through his throat unintentionally; all these things do not vitiate fasting: and whoever vomits intentionally will vitiate his fasting: this is in line with the Hadith:

“Whoever vomits unintentionally, his fast is not disrupted, but whoever vomits intentionally, his fast is disrupted and he has to make it up.”

The person who is Junub (impure after sexual intercourse) and has delayed taking bath up to dawn, should observe fast. Similarly, the woman whose menstrual or labour bleeding has ceased to come before dawn and she delays in taking bath up to the dawn, she should also observe fast. The delay in taking bath up to the dawn to purify oneself from cultic impurity, is not prohibitive for fasting. However, one (he or she) should not delay oneself from purification up to sunrise; rather one (he or she) should purify oneself and pray Fajr Salât before sunrise.

Moreover, a man should be prompt enough in this regard so that he may join the congregation for Fajr Salât.

Among the things which do not disrupt fasting are: blood analysis and injection, if it (the injection) is not intended for (intravenous) feeding or nourishment. However, if possible, it is better to delay it (i.e. injection) till night. The Prophet (peace be upon him)  said:

“Leave whatever you doubt in, for that in which you do not doubt.”

And the Prophet (peace be upon him)  also said:

“Whoever guards himself against suspicion, saves his Faith and honour.”

Furthermore, among the issues regarding which the people are negligent is the composure in Salât (prayers), be it the obligatory prayers or supererogatory ones: there are authentic Ahadith which prove that composure is one of the pillars of prayers and a prayer is not perfect without it. The composure consists in calmness and solemnity in Salât and not to make hurry in the postures of Salât till the vertebral columns are set right. Many a people pray in Tarawih prayer in a manner that they do not understand it nor are they tranquil in it. They actually move hurriedly back and forth like pecking. Such prayer is imperfect and the person praying does not get reward for it.

Another point regarding which people have misconception is the number of Raka‘at for Tarawih prayer: some people think, it is not proper to perform Tarawih prayer less than twenty Rak‘a; others think, it should not go beyond eleven or thirteen Rak‘a. All these are mere thoughts or guessworks on wrong premise; actually they are all mistakes that contravene all the proven facts.

There are Sahih Ahadith of Allah’s Messenger (peace be upon him)  to the effect that the night prayer is unlimited and hence no limitation as to the Rak‘a‘, can be imposed upon it. Rather it is proven that the Prophet (peace be upon him)  used to pray at times 11 Rak‘a, at times 13 Rak‘a, and at times he prayed less than these during Ramadan and also in other days. When he (the Prophet (peace be upon him) ) was asked about the prayers at night he answered:

“The night prayer should be offered by twos; and when one is afraid of approaching the dawn, he should pray one Rak‘a; it will be the Witr for all the Rak‘a prayed before.” (Al-Bukhari,  Muslim)

So the Prophet (peace be upon him)  actually did not limit the Rak‘a for the night prayer, neither in Ramadan nor in any other period of the year; so on this basis the Companions (may Allah be pleased with them) in the period of Umar (may Allah be pleased with him) used to pray at times 23 (twenty-three) Rak‘a or at times 11 (eleven). And all these are proved from Umar (may Allah be pleased with him) and the Companions in his lifetime.

And also some of the Salaf (pious predecessors) used to pray in Ramadan, 36 Rak‘a  and 3 Rak‘a as Witr as well, and some others prayed 41. This fact was mentioned by Sheikh-ul-Islam Ibn Taimiyah (may Allah have mercy on him) and also by other learned people. Ibn Taimiyah also mentioned that the issue contains wide scope: it is better to reduce the number of Rak‘a for the one who prolongs the recitation, bowing (Ruku‘) and prostration; and for the one who shortens the recitation, bowing and prostration, it is better to increase the number of Rak‘a.

According to the Prophet’s practice it is better to pray either eleven or thirteen Rak‘a either in Ramadan or in other days, since these are the numbers of Rak‘a the Prophet (peace be upon him)  performed most of the times, and because it is most convenient for the performers of prayers and it carries solemnity and tranquillity; and whoever exceeds this number, is not liable to be objected or blamed. Again, it is better for the one who prays with the Imam, not to leave him until he finishes the prayer and this is in line with the Hadith of the Prophet (peace be upon him)  :

“Verily, if a man stands with the Imam during Tarawih prayer till the Imam finishes the prayer, he will get the reward of standing whole night in prayer.”

It is desirable for all Muslims to strive during this holy month of Ramadan with all kinds of worship like supererogatory prayers, reciting Qur’ân with meditation and understanding; most frequently reciting Tasbih,(1) Tahlil,(2) Tahmid,(3) Takbir,(4) Istighfar,(5) 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 sympathetical to the poor and needy persons and strive to do good to the parents, and relatives; render hospitality to neighbours and attend the patients etc. This is in line with the already mentioned Hadith of the Prophet (peace be upon him) :

“...Allah sees (in this month) your competitions (for good deeds) and so He boasts to the angels 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 upon 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 prayers in other months.”

The Prophet (peace be upon 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.

And He is the Watcher; may He guide us and all the Muslims to all the deeds which lead to His Pleasure, and accept our fastings and night prayers, and set right our state of affairs, improve our conditions and protect us from all kinds of trials and afflictions. As we ask Him for the righteousness in our rulers, and to gather them on Truth, and for it He is the Guardian and the Powerful.

Wassalamu Alaikum wa Rahmatullahi wa Barakatuhu.

---

(1)   Tasbih means to recite –  (Subhân Allah: Allah is glorified).

(2) Tahlil means to recite –  (Lâ ilâhâ illa-Allah: There is no God except Allah).

(3) Tahmid means to recite – (Alhamdulillah: All praise is to Allah).

(4)   Takbir means to recite –  (Allahu-Akbar: Allah is the Most Great).

(5)   Istighfâr means to repent and seek forgiveness before Allah for  the past sins of the repentant person either by reciting the formulae described in Ahadith or with any words in his own language, sincerely and humbly.

SOURCE: Given Below:


ISLAM HOUSE

Scientific and Medical Perspective of Ramadan Fasting

Ramadan Fasting : Scientific Perspective

Ramadan is the ninth month in the Islamic calendar. The word Ramadan meant "great heat" as this occurred in the pre-Islamic solar calendar. Fasting in this month is one of the Five Pillars of Islam.

We read in the Qur'an: ....the month of Ramadan, wherein the Qur'an was sent down to be a guidance to the people, and as clear signs of the Guidance and the Salvation. So let those of you, who are present at the month, fast it; and if any of you be sick, or if he be on a journey, then a number of other days; Allah desires ease for you, and desires not hardship for you; and that you fulfill the number, and magnify Allah that He has guided you, and perchance you will be thankful. (Surah Baqara, 2: 185)

One can ask what are the benefits of fasting?

People have fast for health reasons. Scientists have studied the effects of fasting on the body and found that the intake of food increases the body's metabolism. After fasting, metabolism can become as much as 22 per cent lower than the normal rate. But research also has shown that after long periods of fasting, the body tends to adjust itself by lowering the rate of metabolism itself. After fasting, a person should gradually resume eating.

In some studies performed on fasting Muslims and Muslimah, it was observed that there was a slight loss of weight both in the males and the females. Their blood glucose levels increased significantly. Other parameters such as blood levels of cortisol, testosterone, Na, K, urea, total cholesterol, HDL (high density lipoprotein), LDL (low density lipoprotein), TG (triglycerides) and serum osmolality did not show notable variations.

Another study performed about a decade ago in Iran showed that sporadic restraint from food and drink for about 17 hours a day for 30 days does not alter male reproductive hormones, HPTA (hypothalamic-pituitary-thyroid axis) or peripheral metabolism of thyroid hormones. Any changes noticed return to normal four weeks after fasting.

A recent study on "Increased fat oxidation during Ramadan fasting in healthy women: an adaptive mechanism for body-weight maintenance" was performed by Drs. Jalila El Ati, et al, published in the Am. J. Clin. Nutri. August 1995. In this study possible effects of Ramadan fasting on anthropometric and metabolic variables were investigated in healthy Tunisian Muslim women. Total daily energy intake remained unchanged whereas the qualitative components of nutrients were markedly affected. Neither body weight nor body composition were influenced by Ramadan fasting. Results also indicate the concomitant decrease of plasma insulin concentrations with respiratory and energy expenditure during Ramadan.

Fat oxidation was increased and carbohydrate oxidation was decreased during the light span of the nycthemeron. In non-Muslim countries such as the United States the physicians particularly the Family Physicians and Internists should be aware of changes of glucose and bilirubin during the month of Ramadan.

Rheumatic Disease

Fasting may enhance mucosa derived B lymphocyte cell responsiveness while having no effect on B cell responsiveness in both rheumatoid arthritis patients and healthy volunteers. After a three-day, water-only fast, 7 rheumatoid arthritis patients and 17 healthy volunteers received influenza virus vaccine either orally or by injection. One week later blood samples were analyzed for B lymphocyte response. B lymphocyte response was enhanced in the group receiving the vaccine orally in both arthritis patients and volunteers. The response to injected vaccine was unchanged in both groups.

Longevity studies on laboratory animals have shown that restriction of caloric intake increases longevity, slows the rate of functional decline, and reduces incidence of age-related disease in a variety of species. The mechanism of action of caloric restriction remains unknown; however, data suggest that cellular functions are altered in such a way that destructive by-products of metabolism are reduced, and defense or repair systems are enhanced by this nutritional manipulation. Animal and human studies suggest potential benefits of dietary modification, exercise, antioxidants, hormones, and deprenyl.

Effect on Lactating Mothers

The effects of fasting and increased blood insulin and glucose on milk volume and composition were studied with glucose clamp methodology in exclusively and partially breast-feeding women (producing no more than 200 ml milk per day). There was no effect on milk volume, milk glucose concentration, total fat content or lactose secretion rate. It is concluded that human milk production is isolated from the homeostatic mechanisms that regulate glucose metabolism in the rest of the body, in part because the lactose synthetase system has a Km for glucose lower than the concentration available in the Golgi compartment.

Short-term fasting in normal women

In a study which investigated the effects of a short-term fast (72 hours) on female reproductive hormone secretion and menstrual function, it was concluded that in spite of profound metabolic changes, a 72-hour fast during the follicular phase does not affect the menstrual cycle of normal cycling women.

Fasting and healing

Studies are being conducted to treat serious illnesses like osteo-or rheumatoid arthritis or asthma utilizing fasting for a short duration of a few days to medically supervised water (only fasts of 30 days) to help the body heal itself. It has been known that both children and animals refuse to eat when sick as a natural response. The severely sick have no appetite, but they take the food only at the urging of the family members.

The severely sick feel no hunger because food in severe sickness intervenes with natural response. The body is always trying to heal itself. When the patient is resting and consuming water only, the body heals itself and fasting acts as a facilitating process. One can get rid of coffee, cigarettes salty or sugary foods, which are addictive, through fasting, as fasting can help clear the taste buds and healthful foods start to taste better again. However insulin-dependent diabetics should not fast because of ketosis in patients with insulin-dependent diabetes, who cannot break down the ketones and use them as fuel. Healthy people use the ketones (by-products of fat metabolism) to maintain energy. (To conserve the glycogen stores, glucose becomes restricted to the central nervous system, mainly the brain. Instead of taking the glucose from the brain, the body begins breaking down the fatty acids in adipose (fatty) tissue). People with non-insulin-dependent diabetes (the majority of people who have diabetes) can improve their health through fasting.

Fasting helps cardiovascular disease, arthritis, asthma, non-insulin-dependent diabetes, ulcers, and digestive disorders, lupus, skin problems (including cysts, tumors and kidney stones). Even quitting smoking and obesity respond favourably to fasting.

Hence fasting during the month of Ramadan does not cause any adverse medical effects, on the other hand may have some beneficial effects on weight and lipid metabolism.

VIDEO: Bazm e Sehr (6th Ramzan) - Reality of Invisible Creature (Ghost etc) and Magical Spells

A Great Qtv Program Bazm e Sehr In 6th Ramzan 2011 With Great Host Of Pakistan Tasleem Ahmed Sabri ,Topic : Jadoo Tona Jin Bhoot Aseb , Guest : Dr Raid Afzal , Allama Mufti Muhammad Akmal Qadri , Alhaaj Shahbaz Qamar Fareedi.

Scholars discuss the reality of invisible creature and magical spells while answering to the live questions of callers from across the globe.

Watch the Video of the program Bazm e Sehr (6th Ramzan) below:

5th Ramzan-ul-Mubarak - - Bazm e Sehr: Status of Gambling and Interest (Juwa and Sood) in Islamic Sharia

A Great Qtv Program Bazm e Sehr In 5th Ramzan 2011 With Great Host Of Pakistan Tasleem Ahmed Sabri ,Topic : Juwa Aur Sood , Guest : Allama Syed Muzaffar Hussain Shah , Allama Mufti Muhammad Akmal Qadri , Sagheer Naqshbandi.

Watch the video of the program below:

Ramadan Kareem: The Holy Month During Which the Qur'an Was Revealed

Ramadan Kareem

Every year, Muslims all over the world observe a month-long fast during the 9th month of the Islamic calendar: Ramadan, also known as Ramadhan or Ramazan.

All Muslims fast from first light until sundown, abstaining from food and drink. Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are exempted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. The fasting during Ramadan is regarded principally as a method of self purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry as well as growth in one's spiritual life.

Muslims believe that this month is filled with blessings, and it is appropriate to wish well, everyone who’s observing it, at the beginning of the month. While friendly words in any language are welcome, there are some traditional or common Arabic greetings that one may use or come across:

• "Ramadan Kareem!" ("Noble (or Generous) Ramadan!")
• "Ramadan Mubarak!" ("Blessed Ramadan!")

At the end of the month, Muslims observe a holiday called Eid ul-Fitr (the Festival of Fast-Breaking).

Holy Qur’an describes this months as:

[2:185] "Ramadan is the month during which the Qur'an was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation."

In fact, many regard it as the holiest time of the Muslim year. The principle outward characteristic of Ramadan is that Muslims are expected to fast all day, every day. Traditionally the times of fast are marked as whenever a white thread can be distinguished from a black thread. Once those threads can no longer told apart, eating is permitted.

Fasting during Ramadan is considered one of the Five Pillars, meaning it is one of the five most basic beliefs/acts which a Muslim has to do. However, it's not accurate to say that everyone simply goes without food or water - there are quite a few rules which apply to it. For one thing, a Muslim must consciously formulate the intention to fast as part of a rite. This is to prevent fasting from becoming an empty symbol which people don't give much thought to. The full formulation reads: "to fast tomorrow to acquit my duty towards God of fasting Ramadan this year." 

Exemptions

There are all sorts of ways in which a person can legitimately be exempted from fasting:

Young Children
People in poor health
Pregnant women
Nursing women
Menstruating women
Travellers, if the distance travelled is great
If one feeds thirty poor people each day 

The status of children is actually mixed. The youngest are not expected to fast, but as they get older they gradually begin fasting for more and more of the day until they are able to go the entire day without food or water without endangering one's health. 

Although travellers and menstruating women can be exempted from fasting, they are nevertheless expected to make up the same number of missed days some time later in the year after Ramadan. Thus, they fast the same number of days as everyone else, but not at the same time. 

Feeding thirty poor people each day is a technical excuse for avoiding the fast which everyone must observe, but it is rare for a rich person to actually use this exemption. It would be looked up very, very badly by the rest of the community and the rich person would probably lose much too much respect for it to be worthwhile.

Forbidden

There are also a number of things which would not otherwise qualify as food, but which are also prohibited:

Putting drops in the eyes
Saliva leaving the mouth and then re-entering
Sex
Listening to music
Harsh words/arguments 

The theological reason for abstaining from food, water and other things is to better learn the nature of personal limitation. It is believed that knowledge cannot be acquired unless a person can first learn his or her limits - then, and only then, can the true nature of something become evident. Muslims also believe that fasting during Ramadan allows them to purify themselves through a kind of sacrifice.

Because the Muslim calendar is lunar rather than solar, the month of Ramadan moves through the year. Thus, sometimes if falls during the winter when the days are shorter and fasting is easier but other times it falls during the summer when the days are longer and fasting is more difficult. 

After the sun sets, Muslims break their fast first with a small meal and then, often, a larger meal later on in the evening. It is also common for Muslims to take a meal early in the morning before dawn, a meal known as suhur. There are musicians and others who volunteer to walk through town to wake people for this early meal.