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Volume 9 Issue 10 Sha‘ban 1422 October 2001

In this issue The Rules of Fasting ................. 2 Obligations and prohibitions of fasting Charity in Ramadhan .............. 8 Special Virtues and rewards From the Noble Quran ........... 11 Explaining Surat Al-‘Asr Prophet Ibrahim in the Quran & Sunnah ..................................... 12 The Prophet Said .................... 14 “The burden of proof...” The Muslim Creed

Editorial

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asting Ramadhan is an obligation that has been ordained in the Quran, BO you who believe! Fasting is prescribed (ordained) for you as it was prescribed for those before C [2:183]. you, that you may become Al-Muttaqun (the pious).C Allah also said, BSo whoever of you sights (the crescent on the first night of) the month (of Ramadhan, meaning he is present at his C [2:185]. The obligation of home), he must fast that month.C fasting is also stated in the authentic Sunnah in several Hadiths. In addition, the Ummah has agreed that fasting is well-established as one of the cornerstones of Islam that Allah has ordained on every member of this Ummah. Whoever fasts Ramadhan for the sake of Allah alone and seeking the good rewards that He has prepared for those who fast, will gain Allah’s forgiveness for his sins. Abu Hurayrah narrated that the Prophet said, what translated means, “Whoever fasts Ramadhan with Iman and I’htisab (seeking and anticipating the reward with Allah alone) will be forgiven his previous sins.” [AlBukhari]. Abu Hurayrah also narrated that the Messenger of Allah said, what translated means “The five prayers and the Jum’ah (Friday prayer) to the next Jum’ah erase (the sins that are committed) between them, as long as the major sins are avoided. And Ramadhan to the next Ramadhan are erasers for (the sins that are committed) between them, as long as the major sins are avoided.” [Muslim]. Neglecting fasting in Ramadhan is a major sin. Therefore, the Muslim must save himself from Allah’s anger and wrath and must perform the fast as Allah has prescribed and ordained on him. Allah said, what translated means, BO you who believe! Ward off from yourselves and your families a Fire whose fuel is men and C [66:6]. stones.C . . . continued on page 7

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The Rules of

Fasting

The Essential Elements of Fasting

as they rush to break the fast.” [Al-Bukhari & Muslim]. It is better to break the fast on some dates. The Messenger of Allah used to break his fast on some Rutab (fresh dates) before he prays. If there were no Rutab, then some dates before he prays. If there were no dates, then some sips of water. [Ahmad & Abu Dawood].

1 — Intention: The Prophet said, what translated means, “Actions are judged according to the intention behind them, and every person shall earn that which he intended.” [Al-Bukhari & Muslim]. The intention to fast must be made before Fajr and during every night of Ramadhan, during any part of the night. Intention must not be announced or uttered aloud, as it is an act of the heart and does not involve the tongue.

3 — Using Siwak, which is encouraged for those who fast, whether during the day or the night. The Messenger of Allah said, what translated means, “If it was not for fear that I make it hard for my Ummah, I would order them to use Siwak before every prayer.” [Al-Bukhari & Muslim].

2 — Abstaining from the acts that break the fast from dawn until sunset: Allah said, what translated means, BEat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then strictly observe the fast until C [2:187]. nightfall.C

4 — Discouraging exaggeration in Istinshaq (inhaling water in the nose and then exhaling it during Wudhu’). Laqeet ibn Saburah narrated, “I said, ‘O Messenger of Allah! Tell me about Wudhu.’ He said, ‘Perform it perfectly, clean between the fingers, and exaggerate in Istinshaq, except when you are fasting.’” [Ahmad and As-Sunan]. Ibn Qudamah said, “There is no harm if, while gargling or rinsing the nose for the sake of purifying one’s self, water reaches the throat unintentionally and without exaggeration.”

Manners and Etiquette of Fasting 1 — Eating Su’hur (predawn), for the Ummah has agreed that it is a Musta’hab (preferred) act, although many people are unaware of its reward. The Messenger of Allah said, “Eat Su’hur, for Su’hur is Barakah (a blessing).” [Al-Bukhari & Muslim]. The Barakah in the Su’hur originates from the Su’hur enabling the person to gain strength and in lessening the effects of fasting. The Sunnah is to delay eating the Su’hur as much as possible.

5 — Swallowing the saliva: No specific ruling was mentioned with regards this subject, since no one can avoid doing this. Similarly, no one can avoid breathing the dust that is in the air. Therefore, such matters are among the permissible. Ibn Taymiyyah said, “None of these acts breaks the fast. Fasting is a part of the religion of Islam and both the

2 — Breaking the fast quickly, for the Prophet said, “People will still have some goodness as long The Muslim Creed

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1 — Those which void the fast and require that the day be made up for later:

ignorant and the knowledgeable need to know its rules. If the preceding actions were forbidden by Allah and His Messenger to the fasting person because they would break his fast, then it would have been obligatory upon the Messenger to clarify this fact.”

a. Intentional vomiting : The Prophet said, what translated means, “Whoever is overcome and vomits, does not make up for the day. Whoever vomits intentionally, must make up that day.” [Abu Dawood, At-Tirmithi & An-Nasaii].

Permissible Acts During The Fast

b. Ejaculation of sperm: Ejaculation voids the fast even if it was just due to kissing, hugging, or masturbation; and the day must be made up for.

1 — Pouring water over the head or the body: Several companions reported that they saw the Prophet pour water over his head while he was fasting, due to thirst or extreme heat.

c. If, while fasting, one has the intention to break the fast, then his fast is void even if he does not actually eat anything. Intention is one of the pillars of the fast, and if one changes his intention, he will have nullified his fast.

2 — Applying Kohl or eye drops to the eyes: Anas reported that the Prophet applied Kohl (middle eastern eye liner that has some medical benefits) while he was fasting.

2 — Those which void the fast and require expiation:

3 — Kissing the wife for whoever can control himself: The Prophet’s wife, ‘Aaishah, may Allah be pleased with her, said, “The Prophet used to kiss and embrace while he was fasting, for out of all of you, he had the most control over his desires.” [AlBukhari & Muslim].

The only action in this category is having sexual intercourse with the spouse during the day in Ramadhan. Once, a man came to the Messenger of Allah and said to him, “I am destroyed, O Messenger of Allah!” The Messenger said, “What has destroyed you?” He said, “I had intercourse with my wife during the day in Ramadhan.” The Prophet asked, “Are you able to free a slave?” He said, “No.” The Prophet asked, “Is it possible for you to fast for two consecutive months?” He said, “No.” The Prophet asked, “Is it possible for you to feed sixty poor people?” He said, “No.” The Messenger of Allah said, “Then sit (and do nothing).” [Ahmad, At-Tirmithi & An-Nasaii].

4 — The fasting person can eat, drink and perform sexual intercourse from sunset until Fajr (sunrise): The Prophet said, what translated means, “Bilal makes the (first) call to prayer while it is still dark. Therefore, eat and drink until he makes the (second) call to the prayer.” [Al-Bukhari & Muslim]. 5 — Eating and drinking forgetting that you are fasting: The Messenger of Allah said, “Whoever eats and drinks, forgetting that he is fasting, then he has to complete his fast, as it was Allah who fed him and gave him something to drink.” [AtTirmithi].

Making Up for Missed Days Making up for missed days in Ramadhan is an obligation that has to be fulfilled. These days can be made up for anytime, but before the next Ramadhan starts. ‘Aaishah, may Allay be pleased with her, used to delay making up for her missed days until the month of Sha’ban, which precedes Ramadhan, even though she had the ability to make up for these days soon after Ramadhan.

Actions that Void the Fast Actions that void the fast can be divided into two types: The Muslim Creed

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The Goals of

Fasting

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happy, and when he meets his Lord he is happy because of his fast.” [Al-Bukhari & Muslim]. About his saying, “When he breaks his fast he is happy,” and Imam Muslim’s addition, “Because of his breaking his fast,” Imam Al-Qurtubi commented, “It means he is happy because his hunger and thirst have ended, since he is allowed to break his fast. This happiness is natural and this is apparently the desired meaning. It was also said that his being happy is because of his breaking the fast, means that he has fulfilled his fast, and as a culmination for his practicing the acts of worship. His saying, ‘And when he meets his Lord he is happy because of his fast,’ means he is happy because of the rewards for fasting and its complete awards.’”

he acts of worship that the Muslims practice seek to achieve certain goals and benefits that Allah wants His slaves to acquire knowledge in them and to comprehend and achieve them. Among these acts of worship is fasting during the lunar month of Ramadhan, which has several goals that the Muslim must strive hard to achieve with his heart and by his actions. These goals are as follows:

1 — Achieving At-Taqwa, that is, the fear from Allah. Allah said, what translated means, BO you who believe! Observing As-Sawm (fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun C [2:183]. Hence, fasting is a means to (the pious).C achieve At-Taqwa. In fact, all the acts of worship and Taw’hid are methods and means to achieve AtTaqwa, as Allah has said, what translated means, BO mankind! Worship your Lord (Allah), Who created you and those who were before you so C [2:21]. that you may become Al-Muttaqun.C

4 — As-Sawm purifies the soul and helps it acquire the habit of obeying Allah and His Messenger by defeating the desires of the heart. Fasting teaches refraining from following the desires because the soul of the Sa-im has become obedient to Allah’s commands. Also, Satan has a stronger hold over the souls that often obey the desires. When the soul abandons its desires, it will become more difficult for Satan to have a hold on the heart.

2 — Acquiring the rewards of Allah. AlBukhari and Muslim narrated that Abu Hurayrah related to the Prophet that he said, what translated means, “Allah the Exalted said, ‘All the deeds of the son of Adam are his, except for As-Siyam, for it is Mine and I will reward for it.’”.

5 — Being saved from the Fire, for the Prophet said, what translated means, “And Allah has those whom he frees from the Fire, and this occurs every night (meaning in Ramadhan).” [AtTirmithi & ibn Majah].

3 — The Prophet also said, “The Sa-im has two happy moments: when he breaks his fast he is The Muslim Creed

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6 — Ash-Shafa’ah (the right of intercession). The Prophet said, “As-Siyam and the Quran will intercede on behalf of the slave. AsSiyam says, ‘O Lord! I prevented him from food and obeying his desires in the morning. Therefore, accept my Shafa’ah on his behalf.’ And the Quran says, ‘I prevented him from sleeping at night. Therefore, accept my Shafa’ah on his behalf,’ and they will be accepted as intercessors.’” [Ahmad, Al-’Hakim & Al-Bayhaqi].

Ramadhan to the next Ramadhan, are erasers for what occurs between them, as long as major sins are avoided.” [Muslim]. Also, the Messenger of Allah said, what translated means, “Whoever fasts Ramadhan with Iman and I’htisab, will have his previous sins forgiven.” [Al-Bukhari & Muslim]. Imam Ahmad and An-Nasaii added to the following to the above narration, “And also what will occur later on (meaning future sins, as well).” “With Iman”, entails fasting while believing with the heart in the obligation of fasting during Ramadhan. As for I’htisab, it means that one anticipates the reward and his fasting is therefore only for the sake of Allah and not to imitate his people and community or for any other worldly gain.

7 — Having the sins forgiven. There is no doubt that fasting directs to having one’s sins forgiven and erased. The Prophet said, “The five prayers, and from Friday to the next Friday, and

Night Prayer in Ramadhan The Prophet Salla Allahu Alayhi Wasallam said, what translated means, “He who prays at night in Ramadhan out of fear from Allah and seeking His rewards, then all his previous sins will be forgiven.” [Al-Bukhari & Muslim]. He also said, “Ramadhan is a month that Allah has obliged fasting, and I have established for the Muslims night prayer in it. Therefore, he who fasts this month and prays during its nights, he will have all his sins forgiven and will be as when his mother gave birth to him (sinless).” [An-Nasaii]. Praying at night in Ramadhan is an established Sunnah in Islam that the Prophet had performed and strongly encouraged Muslims to perform. The righteous Caliphs and the rest of the companions held fast to this prayer and encouraged the Ummah not to abandon it. Therefore, all Muslims are advised to perform Tarawi‘h prayer in Ramadhan, especially in the last ten nights of Ramadhan. Night prayer is encouraged at all nights throughout the year, and Allah promised those who perform it with great rewards. He said, what translated means, BTheir sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah’s Cause) out of what We have C [32:16], which entails praise for those who pray at night. He also said in another bestowed on them.C instance praising another group of people, BThey used to sleep but little by night (invoking their Lord and praying, with fear and hope). And in the hours before dawn, they were found asking Allah for C [51:17-18]. forgiveness.C The time for night prayer in Ramadhan starts from the beginning of the night until before sunrise, and Tarawi‘h prayer is considered a part of it. Therefore, Muslims are encouraged to adhere to this established Sunnah in Islam and not miss the great rewards that Allah has promised for those who perform it. The Muslim Creed

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Your Manhaj

In Ramadhan

llah said, what translated means, BVerily, those who recite the Book of Allah (this Quran) and offer prayer perfectly, and spend (in charity) out of what We have provided for them, secretly and openly, hope for a trade-gain that will never perish. That He may pay them their wages in full, and give them (even) more, out of His Grace. Verily! He is Oft-Forgiving, Most Ready to C Appreciate (good deeds and to Recompense).C [35:29-30]. Furthermore, ibn Abbas said, “The Messenger of Allah was the most generous person. He used to be most generous during Ramadhan when (the Angel) Jibreal, peace be upon him, meets with him. He (Jibreal) would then meet with him in every night during Ramadhan and will study the Quran with him (the Prophet). Then, the Messenger of Allah used to be more generous (and giving) with Khayr (all that which is good) than the wind which is Mursalah (sent with rain and provision for people).” [Al-Bukhari].

A

this, then the Quran will be a proof testifying to his belief with the Lord on the Day of Judgment. Allah has also decreed that those who read His Quran and implement it in their lives, they will never be misguided in this life or miserable in the Last Life, BThen whoever follows My Guidance shall neither go C [20:123]. astray, nor fall into distress and misery.C Therefore, Muslims are warned against abandoning reading the Book of Allah and neglecting its Commands and Prohibitions. Allah has warned those who ignore the Quran, when He said, what translated means, BAnd indeed We have given you from Us a Reminder (this Quran), whoever turns away from it (does not believe in it or implement its orders), verily, they will bear a heavy burden (of sins) on the C [20:99-100] and, BBut whoDay of Resurrection.C soever turns away from My Reminder (this Quran, by abandoning its orders and falling into the prohibitions) verily, for him is a life of hardship, and We shall raise him up blind on the Day of C [20:124]. This is because the Quran, Resurrection.C indeed, is the Book that contains guidance and mercy from Allah, BO Mankind! There has come to you a good advice from your Lord (the Quran), and a healing for that (disease of ignorance, doubt, hypocrisy, etc.) in your breasts — a Guidance and a Mercy (explaining lawful and unlawful things, etc.) for the C [10:57]. In addition, Abu Umamah said believers.C that the Messenger of Allah said, what translated means, “Read the Quran, for it will be as a Shafii’ (intercessor) for its companions (or readers, interceding on their behalf by Allah’s Leave) on the Day of Resurrection.” [Muslim].

Reading the Quran and fasting are two deeds that will intercede on behalf of the believer on the Day of Resurrection. Fasting will then say, “O my Lord! I prevented him (the believer) from eating and drinking during the day.” And the Quran will then say, “I prevented him from sleeping at night.” They both will say, “Therefore, grant me the right of intercession on his behalf!” And they will both be allowed to intercede on behalf of the believer. [The meaning of this Hadith was related by Imam Ahmad]. Allah revealed the Quran so that the Muslims read it and comprehend its commands and prohibitions, and then adhere by them. If the believer does The Muslim Creed

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Muslims are also warned against overeating and overdrinking, BAnd eat and drink but waste not by extravagance, certainly He (Allah) likes not the C [7:31]. Furthermore, the Messenextravagance.C ger of Allah said, what translated means, “The son of Adam never fills any pot worse for him than his stomach. The son of Adam only needs that which will support his body. If he has to (eat or drink more than what is barely enough for his sustenance), then let him reserve a third (of his stomach) for his food, another third for his drink and the (last) third for his breathing.” [At-Tirmithi].

The Muslim should break his fast by eating a few dates and some milk, right after sunset. When one cannot find dates or milk, he should break his fast by drinking some water. The Messenger of Allah encouraged Muslims to hasten breaking their fast soon after sunset, “People will be in Khayr (all that which is good) as long as they hasten to break the fast.” [Al-Bukhari & Muslim]. When breaking the fast, the Muslim should remember Allah, calling upon Him in supplication for himself and for the rest of the Muslims, BAnd when My slaves ask you (O Mohammad) concerning Me, then (answer them), I Am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediaC [2:186]. Also, the Messenger of tor or intercessor).C Allah said, “The fasting person has a supplication that will never be rejected, and this is when he is about to break the fast.” [Ibn Majah]. Also, the Muslim should repeat the supplication that the Prophet used to say when breaking the fast, “Thirst has vanished, the vessels (veins) have become full of wetness and the reward has (surely) been awarded, by Allah’s Will.” [Abu Dawood & An-Nasaii].

Muslims should also stand in voluntary prayer during the nights of Ramadhan. Abu Hurayrah narrated that the Messenger of Allah said, what translated means, “He who performs Qiyam (voluntary prayer at night) during Ramadhan, with belief and sincerity, will have his previous sins forgiven.” [AlBukhari & Muslim]. Muslims should also offer voluntary prayers at night during Ramadhan so that they may gain the reward of Laylat Al-Qadr (the Night of the Decrees), which is better than a thousand nights. This is a night of peace and tranquillity and great rewards from Allah.

Continued from page 1... Editorial

Also, the Messenger of Allah said, what translated means, “While I was asleep, two men came to me and grabbed me by the shoulders and then led me to a steep mountain and said, ‘Climb.’ I said, ‘I cannot overcome it.’ He (one of the two men) said, ‘We will make it easy for you.’ So I climbed until when I was on top of the mountain, I heard loud screams. I said, ‘What are these screams?’ They said, ‘These are the howls of the people of the Fire.’ Then I was led until I met some people who were hanged by the ankles, and who had scars on their cheeks. Their cheeks were also bleeding. I said, ‘Who are these (people)?’ He (one of the two men) said, ‘These are the ones The Muslim Creed

who break their fast before its due time.’” [Sahih At-Targhib]. “Before its due time” means before the month of Shawwal, which comes after the end of the month of Ramadhan. This Hadith is a tremendous warning for those who abandon the fast in Ramadhan without a valid reason accepted by the Shari’ah. We ask Allah to grant us safety from such an evil end. We pray to Allah Almighty that He make this month a blessed month indeed, that He accepts our fast and reward us with Paradise, He is the One Who Hears the supplication and the only One Who can answer it. 7

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Charity

In Ramadhan

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mams Al-Bukhari and Muslim reported that Ibn ‘Abbas, may Allah be pleased with him, had said, “The Prophet Salla Allahu Alayhi Wasallam was the most generous of people. He used to be the most generous in Ramadhan when he would meet with angel Jibreal and study the Quran with him. Angel Jibreal would meet with the Prophet every night in Ramadhan to teach him the Quran. The Prophet was so generous when he met with Jibreal, more generous than the wind that brings rain.” Imam Ahmad added to this narration, “And nothing he was asked for but he would give it.” Furthermore, AlBayhaqi reported that ‘Aaishah, may Allah be pleased with her, had said, “When Ramadhan would start, the Prophet would release all prisoners of war and fulfill the need of every person who would ask him for something.” Generosity and giving are attributes that Allah likes for Muslims to have. Also, Allah is the most Generous and Giving of all. Indeed, Allah’s Generosity multiplies in Ramadhan. Similarly, the Prophet’s generosity increased in Ramadhan, and indeed he is the man whose personality entails all the attributes mankind seek and vie for. The Muslim Creed

This increased generosity of the Prophet in Ramadhan has several reasons and indications that we have to pay attention to, among them are: 1-- Ramadhan is an honorable and blessed month, and the rewards for generosity are multiplied in it. The Prophet said, “The best charity is that given in Ramadhan.” [At-Tirmithi]. 2-- This is a source of help and support, especially the ones fasting. To encourage this, the Prophet said, “He who feeds a fasting person will gain the same reward as he will, without decreasing from the fasting person’s rewards.” [Ahmad]. The fasting person abandons food and drink in Ramadhan. Thus, when he gives others what he is craving for, this sacrifice would generate greater rewards, Allah willing. 3-- Ramadhan is the month of giving and mercy, and in it Allah blesses the believers with forgiveness and being saved from Hellfire. Therefore, whoever is merciful and giving in Ramadhan, Allah will be even more Merciful and Giving, and will bestow upon him countless bounties and blessings. 8

4-- Joining between fasting and giving charity leads to entering Paradise, by Allah’s Leave and Blessings. The Prophet said, “In Paradise there are rooms that their inside can be seen from outside and outside can be seen from inside.” He was asked, “For whom are these rooms, O Messenger of Allah?” He said, “They are for he who soften his speech, feeds the people, continues to fast, and prays at night while the people are asleep.” [Ahmad]. All these acts take place in Ramadhan, for in it there are fasting, prayer at night, and charity. Also, the fasting person is sternly prohibited from evil and useless speech. Thus, performing all these deeds and attaining such unique bounties can be easily attained during Ramadhan by the fasting person. 5-- Charity and fasting are a stronger and more effective barrier that will keep the person away from the Fire. As for fasting, the Prophet had said, “Fasting is a shield and protection from Hellfire” [Ahmad]. He also said regarding charity, “Charity extinguishes the sin just as water extinguishes the fire. The man’s prayer late at night has the same effect.” October 2001 Vol. 9 No. 10

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Al-Eid

not leave on the day of Al-Fitr for Eid prayer but after eating an odd number of dates.

t is very important that we, Muslims, demonstrate our celebrations of Eid Al-Fitr and Eid Al-Adh’ha with great joy and gathering, observing them in such a way that distinguishes us from followers of other religions. Eid Al-Fitr comes after the blessed month of Ramadhan, while Eid AlAdh’ha comes on the 10th of the month of Thu-AlHijjah (after Hajj). The Prophet said to the people of Madinah, who used to celebrate two holidays before Islam, “Allah has given you better than those (two) feasts, Eid Al-Adh’ha and Eid AlFitr.” Furthermore, it is imperative to literally follow the Sunnah of the Prophet in celebrating our feasts, which entails the following:

4 — Say Takbeer (Allahu Akbar) loudly. Ad-Daraqutni and Al-Bayhaqi reported that the Prophet used to say Takbeer until he finished the prayer. In Eid Al-Adh’ha, Takbeer continues until the fourth day. 5 — Pray in the Mussalla (uncovered place) rather than in the Masjid because Imam Al-Bukhari reported that the Messenger of Allah used to go on the days of Eid Al-Fitr and Eid Al-Adh’ha to the Mussalla, and the first thing he would do is to pray Eid prayer.

1 — It is obligatory to pray Eid prayer because it was reported that, “The Prophet and his companions never ceased from performing it and they always gathered the people for it, including the women who were having their menses, the children, and the elderly.” [Al-Bayhaqi].

6 — Do not perform any voluntary prayer either before or after Eid prayer. Al-Bukhari and Muslim reported that the Prophet prayed two Rak’ahs for Eid prayer and never prayed before or after them.

2 — Dress in the best clothes you have. AlBayhaqi reported that Ibn Umar used to do that along with other companions of the Messenger of Allah.

7 — There is neither Athan nor Iqamah for Eid prayer. 8 — Take any path when going to Eid prayer and a different path when returning from it. Al-Bukhari reported that the Prophet used to return from Eid Al-Fitr prayer on a path other than the one he took going to it.

3 — Eat dates before leaving for Eid prayer in Eid Al-Fitr, and eat after Eid prayer in Eid AlAdh’ha. Al-Bukhari reported that the Prophet did The Muslim Creed

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9 — It is allowed for children to sing songs, without music, on Eid day.

Bukhari and Muslim reported that the Prophet commanded that Zakat Al-Fitr be paid on behalf of the youth, the elderly, the freeman, the slave, men and women and all one’s dependents. Zakat Al-Fitr is due after the sunset of the night of Eid (the night before Eid) until before Eid prayer.

10 — It is obligatory to pay Zakat Al-Fitr before going to Eid prayer. The Messenger of Allah, Salla Allahu Alayhi Wasallam, made it incumbent upon every Muslim to pay Zakat Al-Fitr at the end of Ramadhan, as reported in several authentic Hadiths. Also, Al-Bukhari and Muslim reported that the companions used to hand out Zakat Al-Fitr in the amount of one Saa’ (four handfuls) of raisins, dates, grain, etc. Zakat Al-Fitr must be handed out in food commodity in the type which is common in the country it is being given in. Moreover, Al-

Muslims are prohibited from celebrating their feasts in sinful evil ways, such as listening to music, dressing in silk for men, drinking intoxicants, abandoning Hijab for women, or any other sin. Moreover, Islam prohibits Muslims from imitating nonMuslims in their practices, celebrations, customs and clothes.

Fasting Six Days in Shawwal The Messenger of Allah, Salla Allahu Alayhi Wasallam, said, what translated means, “He who fasts Ramadhan and follows it with six days of Shawwal, will be as if he had performed a perpetual fast.” [Muslim]. He also said, “Fasting Ramadhan is equal to fasting ten months, and fasting six days of Shawwal is equal to two months. This is equal to fasting the whole year.” [Ahmad & AnNasaii]. Therefore, fasting six days in Shawwal after having fasted Ramadhan will attain the person the reward of a perpetual fast, and more. Furthermore, fasting Ramadhan, with belief and sincerity, erases all previous sins, as the authentic Hadiths indicate. Those who have performed the fast are given this bounty at the end of Ramadhan in Eid, which is the day of rewards. Therefore, fasting again after being given this great bounty serves as an act of thanking Allah, because no bounty is greater than having your sins forgiven. As for those who revert to their old evil ways after Ramadhan has passed, then they are indeed the losers. They loose Allah’s Bounty and they do not thank Him for anything. Also, the good deeds that are performed in Ramadhan do not stop after the month ends, but they can still be performed as long as the person is alive and breathing. Fasting after Ramadhan is like the warrior who attacks and withdraws, only to attack again. This is unlike the coward who withdraws and runs away from the battlefield. Many people today are most happy when Ramadhan ends, because they see it as a burden on them and a task that one has to do and that there is no way out of it. Anyone with such a mentality and attitude will not be eager to fast again shortly after Ramadhan ends. On the other hand, the person who fasts again right after Ramadhan will be demonstrating his will and eagerness to fast for Allah’s sake and his need to acquire Allah’s Pleasure and Mercy. The Muslim Creed

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From The

Noble Quran B By Al-Asr (Time), Verily Man is in loss. Except those who believe, do righteous good deeds, and recommend one another to the truth and recommend one another C [103:1-3]. to patience.C

BBy Al-Asr, verily man is C Allah is swearing by the in loss.C time that brings wonders and great changes to the life of all mankind. Also, Allah is confirming that humans are bound to lose the benefit of time. Ibn Abbas, may Allah be pleased with him, said, “Al-Asr is the time, and Allah swore by it for Surat Al-Asr was revealed what it contains of changes and to the Prophet, Salla Allahu Alayhi wonders.” Qatadah said, “Al-Asr Wasallam, in Makkah. It is short is the time. Allah swore by the but full of wisdom and magnificence, as it explains the reasons behind the success or failure of mankind in this life and in the Last Life. Allah swears by Al-Asr, that is, time. This Asr is a clear sign of the limitation of man. Humans are always on the decrease in terms of time at their disposal. The ones who will best utilize time available to them are those who have the following four qualities: Iman, good conduct, enjoining the truth, and practicing patience. On the virtues of this Surah, Imam Ash-Shafi’i said, “If Allah had not revealed but this Surah, it would be enough for them (mankind).” The Muslim Creed

Allah then mentioned those who are not in loss: Those who believe and do righteous deeds. Allah calls those people “the winners,” for they put time into the best use and prefer to do good rather than following their desires. B And recommend truth to one C means that those winanotherC ners advise each other to do good deeds and remind each other to believe in Allah and worship Him in Islamic monotheism. BAnd they recommend paC tience to each otherC means that they also remind each other to exercise patience in the face of all evening as He swore by the dawn hardship. This patience is also ex(in another Surah) for that they are ercised when fighting one’s desires. signs of His Greatness and Power. Time is the most precious possesAllah has decreed that all sion of humans. Each moment that mankind are at a loss unless they passes decreases the time available possess the qualities that He had to us.” Also, Al-Qurtubi said, “Al- mentioned in the Surah. One’s lah swears by Al-Asr for what it safety can only be achieved if he contains of change and wonders. believes in Allah, does good deeds, Al-Asr also testifies to the exist- enjoins the truth and exercises paence of the Creator. Furthermore, tience. If one achieves all this, then Al-Asr is one of, and the best of, he will be observing the rights of the five obligatory prayers. Only his Lord and also the rights of his Jum’ah (Friday prayer) is better.” fellow man. 11

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Prophet Ibrahim

In the Quran & Sunnah

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rophet Ibrahim (Abraham), Salla Allahu Alayhi Wasallam, is mentioned sixty nine times in various Surahs of the Noble Quran. Some of the verses are:

5-- Prophet Ibrahim raised the foundations of the Kaa’bah. Allah said, what translated means, BAnd (remember) when Ibrahim and (his son) C Ismail were raising the foundations of the House.C [2:127].

1-- Allah made him an Imam for mankind, B Verily, I am going to make you an Imam C [2:124]. (Prophet) of mankind.C

6-- He asked Allah to raise a Muslim nation from among his offspring, the Nation of Mohammad, Salla Allahu Alayhi Wasallam. He prayed to Allah, saying, B“Our Lord! And make us submissive unto You and of our offspring a nation subC [2:128]. missive unto You.”C

2-- Allah made the stone on which he stood, while building the House of Allah in Makkah, a place for prayer, BAnd take you (people) the “Maqam” (place) of Ibrahim (the stone on which Ibrahim stood while he was building the Kaa’bah) as a place of prayer (for some of your prayers, e.g. C two Rak’ats after the Tawaf around the Kaa’bah).C [2:125].

7-- He asked Allah to teach him the ceremonies of Hajj, B“And show us our Manasik (all the C [2:128]. ceremonies of Hajj and Umrah, etc.).”C 8-- He prayed to Allah to send Mohammad, Salla Allahu Alayhi Wasallam, B“Our Lord! Send C amongst them a Messenger of their own.”C [2:129].

3-- Allah ordered him to clean the House, the Kaa’bah in Makkah, from the dirt and filth of the idols and disbelievers, BAnd We commanded Ibrahim and Ismail that they should purify My House (the Sacred Kaa’bah) for those who are circumambulating it, or staying (I’tikaf), or bowC ing or prostrating themselves (there, in prayer).C [2:125].

9-- He ordered his offspring to stay firm on the path of Islam, BAnd this (Submission to Allah, C i.e. Islam) was enjoined by Ibrahim upon his sons.C [2:132].

4-- He prayed to Allah to make the House a safe refuge and to provide Makkah’s inhabitants with sustenance. He said, as was mentioned in the Quran, B“My Lord, make this city (Makkah) a place of security and provide its people with C [2:126]. fruits.”C The Muslim Creed

10-- The Noble Quran mentioned the story of the dispute with regards to Allah that took place between Ibrahim and An-Numrud, the king of Babylon, BHave you not thought about him who C disputed with Ibrahim about his Lord (Allah).C [2:257]. 12

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11-- He prayed to Allah to show him how He raises the dead, BAnd (remember) when Ibrahim said, “My Lord! Show me how You give life C [2:260]. to the dead.”C

disowned his father because of his disbelief, as the Quran testifies, BAnd Ibrahim’s invoking (of Allah) for his father’s forgiveness was only because of a promise he (Ibrahim) had made to him (his C [9:114]. father).C

12-- Both the Jews and the Christians claim that Prophet Ibrahim was one of them, BO people of the Scripture (Jews and Christians)! Why do C [3:65]. However, you dispute about Ibrahim?C Allah rejected this claim, when He said in the Quran, what translated means, BIbrahim was neither a Jew nor a Christian, but he was a true Muslim “Hanifan” (Islamic monotheism, to worship none C [3:67]. but Allah Alone).C

20-- The angels came to him to convey to him the fate of Sodom and Gamorah, BAnd verily, there came Our Messengers to Ibrahim with glad C [11:69]. tidings....C 21-- Allah gave him children although he was an old man, BShe (Ibrahim’s wife) said (in astonishment), “Woe unto me! Shall I bear a child while I am an old woman, and here is my husC band, an old man? Verily this is a strange thing!”C [11:72].

13-- Allah chose him as His friend, when He said in the Quran, BAnd Allah did take Ibrahim as C [4:125]. a close friend.C

22-- Allah said, what translated means, BVerily, Ibrahim was, without doubt, forbearing, used to invoke Allah with humility, and was reC [11:75]. pentant (to Allah time and time again).C

14-- The Quran mentioned that Prophet Ibrahim rejected what his father was worshipping, BAnd (remember) when Ibrahim said to his father Azar, C [6:74]. “Do you take these idols as gods?”C

23-- He disputed with the angels and tried to save the people of Lut, Sodom and Amorah, from destruction, until he was told to stop his dispute. [Refer to 11:74-76].

15-- Allah showed him the wonders of His creation, BThus did We show Ibrahim the kingC [6:75]. dom of the heavens and the earth.C 16-- Prophet Ibrahim searched for the Lord, by first analyzing the power of the sun and the moon. He then rejected them as being gods. [Refer to: 6:77-79].

24-- Allah said, what translated means, BVerily, Ibrahim was an “Ummah” (a leader having all the good righteous qualities, or a nation), obedient to Allah, Hanifan (i.e. to worship none but Allah), and he was not one of those who were C [16:120]. Al-Mushrikun (polytheists, idolaters).C

17-- He disputed and rejected the idols that his nation used to worship. Allah said, what translated means, BHis people disputed with him. He said, “Do you dispute with me concerning Allah C [6:83]. while He has guided me?”C

25-- He is mentioned to have called upon his people to worship Allah and to abandon worshipping their idols. Later on, he destroyed their idols and they tried to throw him in the burning fire, but Allah made the fire cool and safe for him. [Refer to 21:51-73].

18-- Allah gave him the bounty of being the descendant of Prophets Noah and Jonah. He was also the father of all the Prophets who came after him, such as Isaac, Ismail, Jacob, etc.

Allah willing, next month we will mention several other Texts from the Quran and Sunnah that describe the exalted character of Prophet Ibrahim, Salla Allahu Alayhi Wasallam.

19-- At first, Prophet Ibrahim asked Allah to forgive his father his sins. However, he later The Muslim Creed

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The Prophet “The burden Said of proof is on the claimant...”

(2/2) bn Abbas, may Allah be pleased with them both, narrated that the Messenger of Allah, Salla Allahu Alayhi Wasallam, said, what translated means,

I

proof to their claims, if the judge suspects foul play. A man asked Imam Ahmad if this method was possible, and Ahmad told him that Ali ibn Abi Talib did just that. [Jami’ Al-‘Uloom Wa Al-‘Hikam].

“If what people claim is taken at face value, then some men will claim other men’s possessions and blood. Therefore, the burden of proof is on the claimant, and Yamin (oath) is on whoever denies (the charges laid against him).”

Also, many noted scholars have adopted this opinion, including Ibn Abi Layla, ibn Al-Qayyim and Mohammad ibn Bashir, Cordoba’s judge. Imam ibn Rajab said in his book, Jami’ Al-Uloom Wa AlHikam, that the Quran supports requiring the oath from witnesses if they are suspected of foul play. Allah said in the Quran, what translated means, BO you who believe! When death approaches any of you, and you make a bequest, then take the testimony of two just men of your own folk or two others from outside, if you are traveling through the land and the calamity of death befalls you. Detain them both after the prayer, (then) if you are in doubt (about their truthfulness), let them both swear by Allah (saying), “We wish not for any worldly gain in this, even though he (the beneficiary) be our near relative. We shall not hide testimony of Allah, for C [4:106]. This indeed we should be of the sinful.”C ruling was widely accepted by the Salaf (rightly guided ancestors).

Related by Al-Bayhaqi and others.

The Testimony of Only One Witness If all what the claimant has of proof is the testimony of one witness, then the testimony of this witness will be accepted, along with the claimant swearing to the truthfulness of his claim. Ibn Abbas, may Allah be pleased with him, said that the Messenger accepted one witness and Yamin [Shar’h’ Muslim]. Many scholars also accept the testimony of one witness and a Yamin in certain cases.

Refusing to Take the Oath

The Oath By Both Sides

If the defendant refuses to swear to his innocence, then the judge will take this as an admission of guilt, since he has refused to defend himself by sim-

The judge has the right to ask for the oath from the witnesses and the claimant, even if they have The Muslim Creed

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Rewards for Righteous Judges

ply swearing that he is truthful and innocent. No sane Muslim would refuse to swear that he is falsely accused of a crime, unless he is guilty as charged.

The judge must thoroughly investigate all cases and testimonies, all the while pursuing justice and the truth. If his judgment was correct, then he will be granted two rewards: one for trying his best and another for serving justice and ruling with the truth. If he misses justice by mistake, after trying his best, then he will gain one reward for trying his best. The Prophet said, what translated means, “If the ruler (head of state, judge, scholar, etc.) rules, after trying his best, and reaches the correct verdict, then he will gain two rewards. If he rules, after trying his best, and then misses the truth, he will gain one reward.” [Al-Bukhari & Muslim].

Oath Taken by the Defendant If the claimant is unable to produce sufficient evidence to his claim, then the defendant can invalidate all charges against him by swearing that he is innocent. The Prophet said, “And Yamin is on whoever denies.” If one swears to his truthfulness, then this will be the most powerful tool to invalidate all charges against him, particularly in the absence of sufficient evidence. The judge will ask all defendants to swear by Allah that they are innocent of all charges against them, as it is not allowed for a Muslim to swear by other than Allah. The Messenger of Allah said, what translated means, “Allah forbids you from swearing by your ancestors. Whoever has to swear, let him swear by Allah or keep silent.” [Al-Bukhari & Muslim].

Denying Justice its Due Course Judges must have knowledge in what is permissible and impermissible, and on how to judge between people. Resources of Shari’ah must be available to the judge to refer to them when a complicated case is presented to him. The ignorant person must not seek to be a judge under any circumstances, for he may be a cause for ruling against the innocent and denying them their rights, and this may even lead to their execution in certain cases.

If the claimant is unable to pr prooduce sufficient evidence to his claim, then the defendant can invalidate all the char ges br ought against him by swear swear-brought ing that he is innocent.

It is recommended that the judge advises all those present to the seriousness of giving oath, reminding them of the punishment that awaits those who take false oaths, as mentioned in the Quran, BVerily, those who purchase a small gain at the cost of Allah’s Covenant and their oaths, they shall have no portion C [3:77], and in the Sunin the Hereafter (Paradise).C nah, where the Prophet said, what translated means, “Whoever made an oath that was accepted with all its repercussions, while in fact falsely claiming some possessions of a Muslim person, he will meet Allah while He is Angry with him.” [Al-Bukhari & Muslim] and, “And Yamin is on whoever denies (the charges).” The Muslim Creed

All judges must fear Allah while presiding over court cases. They must seek to serve justice and the truth. Unjust judges will face a terrible punishment in Hell for being unjust in their rule, a major sin indeed. The Prophet said, “There are three types of judges, two in Hell and one in Paradise. A judge who knew the truth and ruled with it is in Paradise. A judge who judged between people, while he himself is ignorant, is in Hell. And a judge who knew the truth and denied justice in his ruling is also in Hell.” [Sahih Al-Jami’].

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Our Objectives *

To project a clear image of the religion of Islam in accordance with the Quran and Sunnah as understood by as-Salaf as-Saleh (pious predecessors).

*

To warn Muslims against all types of Shirk (Polytheism) and Bidah (innovation) related to religion, and against the sacrileges, the fabricated weak Hadith (Prophetic traditions) which mar the beauty of Islam.

*

To oppose and refute the advent tenets and ideologies such as atheism, communism and sectarianism.

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To cooperate with Sunni Muslim organizations to achieve the above objectives.

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The Muslim Creed

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