Eid mubarak & how to know if your Ramadan has been accepted

Assalamualaikum wa Rahmatullahi wa barakatuhu,

Eid Mubarak! May Allah the great accept from us and you! You have fasted and prayed and wept and begged Allah the Great and now is your time to rejoice as His mercy and forgiveness envelopes the Universe. May Allah shower you and your family with His choicest rewards and please you on the Day you meet Him just as you are pleased today.

A lot of people ask the question: How do I know if Allah has accepted my Ramadan? How do I know that my deeds were not rejected, but accepted and written in my scale of good deeds? And you too must ask this question, since Ali radiallahu anhu said:

â??Do not be so concerned about the number of deeds as the acceptance of it. Do you not remember what Allah the great said? (Verily Allah only accepts from the pious) [AlMaâ??idah: 27]â?

The answer to that, is simply: That your relationship with Allah after Ramadan is better than your relationship with Him before Ramadan. That you feel and act closer to Allah in Shawwal than you did in Shabaan. This strengthening of your relationship with Allah, is a feeling of the heart as well as from the action of the limbs.

The feeling of the heart, is that you see Allahâ??s signs in creation, and feel His authority and mercy and blessings in your life and thus draw nearer to Him by constant remembrance of Him. Ibnul Qayyim rahimahullah said:

â??The more that you witness the magnificence of His Lordship and the meagerness of our servitude to Him, and the more you learn about Allah and His greatness and about your soul and its meagerness, it will become manifestly clear to you that that which you have put forward from your offerings is not the least bit suitable for the Lord of Truth, even if you were to offer the deeds of all of Mankind and Jinn together. As a result, you would be full of fear how your measly offerings would ever be acceptable to Him. However, it is out of His honour and nobleness and graciousness that He accepts it. On top of that, He even rewards you for it, by His grace, nobleness and honour!â? [Madarij As-Salikeen (2/439)]

Glory be to Allah, the most Gracious, the most Merciful!

And that you draw closer to Him through your actions. That you feel the need to turn to prayer so you resolve to pray at the earliest time, that your heart wants to come back to the mosque so you make every attempt to pray in congregration, to open the Quran even on the day of Eid or start memorizing â?? so you make every effort to read it frequently, that you desire and miss the taraweeh and so make the resolve to continue to pray tahajjud and that you miss the fasts, so you resolve to do the 6 days of Shawwal. Then you remember the hadeeth of Rasulullah sallallahu alaihi wa sallam:

â??If the Prophet used to do any action, then he used to stick to it (i.e. make it a habit).â? [Reported by Muslim]

Based on this, you resolve to make good habits out of the bootcamp that Ramadan provided so that good deeds become second nature to you.

Remember, if you want to get that special Ramadan feeling in your heart again, then take a path to gaining knowledge.

â??Whoever Allah wants good for, then He gives him the fiqh of this religion.â? [Reported by AlBukhari]

This is the surest sign that Allah accepted your Ramadan, that after it, you are more knowledgeable about Islam than you were before it. Islamic knowledge is now more accessible to you than ever before. So, make every effort to attend courses, read books and listen to lectures so that you draw closer to Allah every day. There is an AlKauthar course in your city, just around the corner, so make sure you attend it. Once you have gained that knowledge, then act upon it by calling to Allah through all those projects that are working on helping Allah deen. Mercy Mission has a project that you can get involved in or help you to launch your own.

Lastly, I hope to see you all soon in an event near you. Glory be to Allah that He has given us life until the end of this Ramadan, may Allah give us all the opportunity to see the next Ramadan and protect you and your families and all Muslims till then. Ameen.

Yours sincerely,

Tawfique Chowdhury
Director


AlKauthar Institute and Mercy Mission
www.alkauthar.org | www.mercymission.org.au | www.mercymission.org.uk

The Aadaab of Jumu’ah

The Aadaab of Jumuah

  1. Every Muslim should make preparations for jumuah from Thursday. After the asr salaat of Thursday, he should make a lot of istighfaar. He should clean his clothes and keep them ready. If he does not have any perfume in his house, then if it is possible he should try and obtain some and keep it ready so that he will not get distracted with these things on jumuah. The pious people of the past have stated that the person to receive the most benefit on Friday will be that person who waits for it and who makes preparations for it from Thursday. The most unfortunate person will be he who does not even know as to when Friday will fall, so much so that he will ask the people in the morning as to which day this is. Some pious people used to go and stay in the jaame musjid from the night of jumuah in order to make full preparations for the following day. (Ihyaa ul-Uloom, vol. 1, page 161)

  2. On the day of jumuah, ghusl should be made and the hair of the head and the rest of the body should be thoroughly washed. It is also very virtuous to use the miswaak on this day.

  3. After making ghusl, a person should wear the best clothing that he possesses, and if possible he should also apply some perfume. He should also clip his nails.

  4. He should try and go very early to the jaame musjid. The earlier a person goes, the more reward he will receive. Rasulullah sallallahu alayhi wa sallam said:

    “On the day of jumuah, the angels stand at the entrance of that musjid in which jumuah salaat is to be offered. They write down the name of the person who enters the musjid first, and thereafter the name of the person who follows, and they continue doing this. The person who entered first will receive the reward of sacrificing a camel in the path of Allah, the one who followed him will get the reward of sacrificing a cow, thereafter a chicken, thereafter the reward of giving an egg as charity in the path of Allah. Once the khutbah commences, the angels close the register and begin listening to the khutbah.”
    — (Bukhari and Muslim)

    In olden times, the roads and alleys used to be extremely busy in the mornings and at fajr time. All the people used to go so early to the jaame musjid and there used to be such a large crowd that it used to look like the days of eid. Later, when this habit was given up, people began saying that this is the first innovation in Islam. After writing this, Imam Ghazali rahmatullahi alayh says:

    “Aren’t the Muslims ashamed of themselves that the Jews and Christians go so early in the morning to their synagogues and churches on Saturdays and Sundays. Those who are businessmen go so early to the bazaars in order to do their buying and selling. Why dont the Muslims do the same?”

    The reality of the situation is that the Muslims have totally reduced the value of this blessed day. They do not even know what day this is, and what a high status it has. How sad it is that the day which was more valuable than eid in the eyes of Muslims of the past, which Rasulullah sallallahu alayhi wa sallam was proud of and the day which was not granted to the previous nations has become so dishonoured at the hands of Muslims today and it is such a great ingratitude to the favour of Allah Taala that the consequence of all this can be seen with our very eyes.

  5. By going walking for the jumuah salaat, one gets the reward of fasting for one year for every step that he takes. (Tirmidhi)

  6. On Fridays, Rasulullah sallallahu alayhi wa sallam used to recite Surah Alif Laam Meem Sajdah and Surah Hal Ataa, in the fajr salaat. These Surahs should therefore be occassionally recited in the fajr salaat on Fridays. Occassionally they should be left out so that people do not regard their recitation as wajib.

  7. For the jumuah salaat, Rasulullah sallallahu alayhi wa sallam used to recite the following Surahs : al-Jumuah and al-Munaafiqun, or al-Ala and al-Ghaashiyah.

  8. There is a lot of reward in reciting Surah Kahf either before the jumuah salaat or after it. Rasulullah sallallahu alayhi wa sallam said:

    “The person who recites Surah Kahf on Fridays, a nur will appear for him from below the arsh as high as the skies. This light will help him in the darkness of the day of resurrection. And all the sins which he may have committed from the last Friday till this Friday will be forgiven.”
    –(Sharh Sifrus-Saaadah)

    The ulama have written that this Hadith refers to minor sins because major sins are not forgiven without making taubah.

  9. There is more reward in reciting durood on Fridays than on other days. It has been mentioned in the Hadith that durood should be recited abundantly on Fridays.

Source: The Truth : The Aadaab of Jumuah

Friday Khutbah (09 March 2007): Spreading salaams

Friday Khutbah (09 March 2007): Spreading salaams

One of the first words that the Prophet, صÙ?Ù?اÙ?Ù?Ù? عÙ?Ù?Ù? Ù?سÙ?Ù? is reported to have said on entering Madeenah were: “O people! Spread Salaam (glad tidings/greetings of peace), feed (the poor and needy), maintain the ties of the wombs, and offer prayer when the people are normally asleep, and (thus) enter Paradise in peace.”

What is the meaning of spreading salaam? Is it merely to say the words: As-salaamu’alaykum (peace be upon you) to one another by way of greeting? Or does it have a deeper meaning?

Muslims who understand the true meaning of afshus-salaam (spreading salaam) will try and keep others secure from their sharr (evil) by thought, word and deed. That means: they will not act on the evil suggestions of their Self, by not thinking evil thoughts about others (envy/jealousy/enmity/suspicion/thoughts of a sexual nature). They will safeguard the tongue and stop themselves from speaking evil(lies/slander/gossip/backbiting/vain talk) about others. They will control their bodies and restrain themselves from physically harming others — by way of physical assault or taking an innocent life that is forbidden by Allaah; or by indulging in unlawful physical contact.

If a Muslim does all this, he is said to extend salaam to others.

People who set out to spread the opposite of salaam

There are people who deliberately (or unknowingly) set out to spread the opposite of salaam. They create discord among husbands and wives, parents and children, among extended families, neighbours and communities, among nations and the Ummah.

Their situation is like the ones mentioned in the Qur’aan: “And when it is said to them: ‘Do not cause discord/corruption on earth’, they say: ‘Rather, we are but reformers’. Unquestionably, it is they who spread discord/corruption; but they do not perceive it.” (2: 11-12)

Validity Of Two Rakaats During Khutbah of Jum’ah

Validity Of Two Rakaats During Khutbah of Jum’ah

As Salaamu Alaikum

Quran & Sunnah Panacea For All Muslim Disputes:
Every Friday, the scenario is the same in most masjids of United Kingdom: Latecomers offer two Rakaats while the Imam delivers the Khuthbah. In some Masjids, this action is frowned upon, in others, it is discouraged; yet in other Masjids, it… What is the correct hukm on offering two rakaats during the Khutbah of Jum’ah?The golden rule when we fall into disputes among ourselves in matters of Deen is to return to Qur’an and the Sunnah for a resolution. The Qur’an says: “O you who believe! obey Allah and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and the Messenger if you do believe in Allah and the Last Day. That is best and most suitable for final determination.” (Q.4:59).

Ahaadith Narrated On The Issue.
  1. Abu Sa’eed (May Allah be pleased with him) narrated that a man entered the masjid on the day of Jum’ah3 while the Prophet (S) was delivering the khutbah on the minbar, and he ordered him to pray two rakaats. (Reported. by Ibn Majah and others).
  2. That a man came on the day of Jum’ah looking shabbily while the Prophet (s) was delivering the khutbah, and he ordered him to pray two rakaaats ( Reported by AtTirmidhi).
  3. Jaabir (May Allah be pleased with him) narrated that a man came on the day of Jum’ah while the Messenger of Allah (s) was delivering the khutbah. He said. “Did you pray?” The man answered: “No.” He then commanded him : “Pray two rakaats.” (Reported by the Jamaa’ah, lbn Majah, Tirmidhi, and several others.)
  4. In one narration, it is mentioned “If one of you comes on the day of Jum’ah while the Imaam is delivering the khutbah, let him pray two rakaats lightly and quickly.” Reported by Ahmad, Muslim, and Abu Dawood).
  5. In another narration:”If one of you enters a masjid, let him not sit until he prays two rakaats.” (Reported by the Jamaa’ah). These ahaadith clearly indicate the shar’ee4 validity of praying two rakaats during the khutbah of Jum’ah.
Legal opinions On The Issue
  1. The first group of scholars, Imaams Shaafi’ee, Ahmad, Maalik in one ruling of his, and others held that two rakaats prayed during the khutbah of Jum’ah is permissible, citing the above-mentioned ahaadith as their proof
  2. The second group of scholars, AthThawree and the learned of Koofah5 held that no one should pray while the Khutbah is being delivered. This view was also held by Abu Haneefah, Maalik in another ruling of his, and most of the salaf (righteous predecessors) from among the Sahaabah6 and Taabi’een7 including Ibn Abbaas, Ibn Umar, Ali, Qataadah, and ‘Ataa’.
Reason For Difference Of Opinions
The opinion of the second group of scholars is based on the reasoning that the Prophetic command to pry two rakaats during the khutbah on Jum’ah was addressed specifically to Sulaayk, the name of the man mentioned in the above-cited ahaadith, due to his impoverished condition (see hadith b above) and therefore does not apply to others unlike him. He was ordered by the Prophet (s) to pray so that people would see his poor condition and respond to his needs by charity and so forth.
Refutation of Those Who Prohibit Prayer During Khutbah
Scholars rebut that the origin of the hukm has nothing to do with specificity, that is, specific reference to one individual. Also, the Prophetic command to Sulayk to pray during the khutbah for the sake of charity does not necessarily prohibit the permissibility of prayer offered during the khutbah. This statement is supported by ahaadith (d, e,). in the words of the Prophet (s): “If one of you comes… ” is a general address to anyone who finds himself in that situation on Jum’ah. Argument: The ayah8 (“When the Qur’an is read, listen to it,” Q.7:204) supports the view of the second group of scholars Reply: Khutbah and Quran are two different things. The issue concerns praying during the Khutbah -not reading of the Quran or listening to it:Argument: The hadith (“If you say to your companion `keep quiet.” while the Imaam is giving the khutbah, you have indulged in idleness.” Agreed Upon) is proof for the second group.

Reply: The prohibition in the hadith is against cross-talk during the delivery of the khutbah not Salaah. The two of them cannot be equated so that the prohibition of one is necessarily a prohibition of the other.

Argument The following hadith is proof for the second group (A man [entered the masjid] making a pathway dough the necks of the people on Jum’ah while the Prophet (s) was delivering his khutbah. He said to him: “Sit! You have caused disturbance.” Reported Abu Dawood). The proof lies in the fact that the Prophet (s) ordered him to sit and not pray.

Reply: A possible interpretation of the hadith is that the Prophetic order to sit and not pray the two rakaats was a specific command to that particular individual who made himself a nuisance by annoying people who were already seated in the masjid. There are other interpretations of the hadith, but the fact remains is that it is not a clear proof to support the second group of scholars in their prohibition of pray during the khutbah.

Argument: The following hadith is also used as proof by the second group of scholars (“If one of you enters the masjid while the Imaam is on the minbar there is no salah nor speech until the Imam finishes.” (Reported by At -Tabaraani).

Reply: The hadith reported by At Tabaraani is da’eef (weak). The hadith scholar Abu Haatim describes it as “rejected” (munkar).

Argument: The following hadith is also cited as proof (A man came while the Messenger of Allah was delivering the khutbah and the Prophet (s) said to him: “Stand and pray two rakaats!” Then he stopped his delivery of the khutbah until the man had finished his prayer. (Reported by Ad Daaraqutni)

Reply: This hadith is inauthentic. As a matter of fact, Daaraqutni himself weakened the hadith, saying that it is either mu’dil9 or mursal10

Argument: When the Prophet (S) preoccupied himself by speaking with Sulayk, it nullified the obligation of listening to the khutbah at that point in time. Ibn Al-Arabi said: “This is the strongest argument of theirs.”

Reply: According to Ibn Hajar, “This is actually their weakest argument, since when the Prophet spoke to Sulayk he returned to delivering the khutbah while Sulayk occupied himself with the Prophetic command of performing the two rakaats. And it is authenticated that he did so during the khutbah of the Prophet (s).

Argument: Scholars are in agreement that the Salaah upon entering the masjid (At_ Tahiyyah) is not a right upon the Imaam. If that is the case with the Imam, that is, leaving out that prayer upon entering the masjid, then it must be even more so upon the follower to leave out that prayer if he enters the masjid while the Imam is giving the khutbah.

Reply: This qiyaas11 is invalid since it contradicts unambiguous ahaadith of the Prophet (S) on the matter of offering two rakaats during khutbah of Jum’ah as we have mentioned above (see hadith c, d, e)

Argument: The early scholars of Al-Madinah during the period of the salaf and the view of Umar, Uthman, and others among the Salmbah is sufficient proof to establish the hukm of prohibition of pray during khutbah.

Reply: This view of the majority of the salaf does not tantamount to ijmaa (consensus) so that it can be considered as shar’i proof. There are many among them who hold the view of permissibiltiy on prayer during the khutbah, such as Abu Sa’eed, Al-Hasan, Makhool, Abu Thawr, and so forth. Further more the majority view contradicts authentic ahaadith and they cannot be considered shar’i proof .

CONCLUSION
Preferred View: The opinion of the first group of scholars who held that it is Sunnah to perform two rakaats during the khutbah of Jum’ah based an authenticated ahaadith of the Prophet(S) narrated on the issue. No one has the right under Shari’ah to prohibit someone from offering this prayer if he enters the masjid while the khutbah is been given. It should be noted, however, that there is a certain adaab or etiquette in performing this two rakaats:
  1. That it should be performed lightly and quickly.
  2. It should not be offered at the expense of causing disturbance to others. This adaab is gleaned frorn the following hadiths:
    1. The Prophet (s) said: “If one of you comes[to the masjid] and the Imaam is delivering the khutbah, let him pray two short, light rakaats.” (Reported by Ahmad, Muslim, Abu Davwod).
    2. A man came [to the masjid and proceeded to] walk trough the necks of the people on the day of Jum’ah. The Prophet (s) said to him: ” Sit! You have disturbed {others)”. (Reported by Abu Dawood and An-Nasaa’i.)

Footnotes to Article

  1. Hukm – Islamic legal ruling on an issue
  2. Deen – Religion; more appropriately the way of life of Islam.
  3. Jum’ah-The day of Friday, the last day of the Islamic calendar week
  4. Shar’ee – Pertaining to the legality of Islaamic laws
  5. Koofah – An ancient city of leaming in Iraq.
  6. Sahaabah – Companions of the Prophet (s)
  7. Taabi’een -Followers, or the generation after the Sahaabah.
  8. Ayah -Verse of the Qur’an
  9. Mu’dil – “Problematic”, a type of weak hadith
  10. Mursal “Incompletely transmitted”, a type of weak hadith

Qiyaas Juristic analogy, a legal proof of Islamic law agreed upon by most scholars.

source: Minhaj al-Muslim

Friday Khutbah (02 Feb 2007): Be conscious of the Creator of the Universe

Be conscious of the Creator of the Universe

My brothers in Islam,

I call upon myself and each and every one of you to be conscious of God. Be conscious of the Creator of the Universe. Worship Him before death comes to you. For death is something all of us cannot run away from. Whether we are rich or poor, old or young, healthy or sick, all of us will have a taste of death. So, be devoted to Allah. Devote yourself to Him by doing whatever He commands and leave behind all He forbids.

Maasyiral Muslimin rahimakumullah,

Each day someone will die. Each day someone will be buried in the grave. And each day a new baby is born. This is the way of life in this world. What leaves us will be replaced by the new. The living will surely die. All of us in this world are like travellers who stop to rest for a while in a town. And very soon we shall continue on our journey to the life after death in the grave. Let us ask ourselves â??what preparations have we made to face life in the graveâ?? Have we made preparations to continue our journey to the Hereafter?

My fellow Muslimin, Allah s.w.t has told us in surah Ali-Imran, ayat 185:

Meaning: Every soul shall have a taste of death. And only on the Day of Judgment shall you be repaid for all your actions. Only he who is saved far from the Fire and admitted to the Garden will have succeeded. For wealth and possessions of this world that offer comfort are only deceptions.

This is Allahâ??s promise. Each of us will taste death. Each second, each minute, each hour, each day, we move closer and closer to the life in the grave. But do we know the exact moment we will die? Is is a short while from now? Is it tomorrow? Is it the day after tomorrow? Will our death be sudden and immediate? Or will we die only after we have suffered pain? We do not know. And there is no way we can find out. There is no way we can do anything about it. For death is the business of Allah s.w.t.

The only thing we can do is make preparations for our death. If we were told our water supply in our homes would be cut off at any time, what would we do? Would we just leave things as they are until the water supply is cut off? Or would we immediately store water in as many pails as we can find? We make preparations because we know the water supply would be cut off any time.

My Muslim brothers, such is life in this world. Death can come for us at any moment. We do not know when. Do we do nothing until it comes? Or do we immediately make preparations to face death?

And do we know what the state of the grave or alam barzakh will be like?

Know my brothers that the grave is a place that is dark and narrow. Disbelievers and those who committed many sins will receive graves that are dark and unlit. But the pious who have done many good deeds will receive a grave that is brightly lit. Their graves will be expanded as far as they can see. Even so, their graves will not be as bright as day, but as as bright as night lighted by the full moon.

And know my brothers that every man who enters the grave will be squeezed by the grave. Rasulullah s.a.w used to explain how the grave would contract against the dead body and squeeze it until the bones are crushed. Rasulullah s.a.w was reported to have prayed that Allah lessen the torment of the grave on his daughter Zainab. My dear brothers, if the daughter of Rasulullah, Zainab, could not escape from being crushed by the contracting grave, what about the rest of us who are guilty of sins? Do we think we are able to escape from the torment of the grave? Let us repent this instance. Leave behind all that is sinful. Do acts of charity to rid ourselves of our sins. Let us do this before our death comes all of a sudden. Let us do this before we find ourselves crushed by our graves in the darkness. When this has happened, all our regrets are totally useless.

My brothers in Islam,

The grave can be a garden of paradise for those who are pious. But the grave can also be a hole of Hell for the sinful. Those who committed many sins and little good deeds will find their graves narrowed, their bones crushed and be surrounded by pure darkness. Their only company will be worms, scorpions and insects that sting. The angel of the grave will come with his iron rod and strike their dead bodies until the cries of pain and sorrow are heard by all living things except for humans and jinn. This torment will continue until the Day of Resurrection when all souls will be brought to life for judgement.

My Muslim brothers, life in this world is short. We rarely hear of those who live to be a hundred. But life in the grave is very long – much too long. Imagine – those who died 1000 years ago are still being tormented in the grave because the Day of Resurrection has not yet come.

Do not be fooled by the temporary pleasure of sin that can cause us to suffer in our graves for a thousand years or more. This is not even close to what we will face on the Day of Judgment. So when we feel tired in doing worship, when we find it difficult to pray and fast, remember that the tiredness lasts only a short while. Remember that the acts of worship that we do now will allow us rest peacefully in our graves for a thousand years, or even more. And remember too the rewards of Paradise that we will receive on Judgment Day.

So, do not be lazy or restless when performing acts of worship. And do not be distracted by temporary sinful pleasures. Remember, we are only travellers passing by in this world.

Allah s.w.t says again in surah Al-Anâ??am, ayat 94:
Meaning: â??And behold! You come to us bare and alone as We created you for the first time. And you have left behind you (in the world) all that We have given to you. We see not with you those who speak on your behalf whom you thought to be partners in your affairs. So now all relations between you have been cut off and your pet fancies have left you in sudden difficulty.

Source: smspp7377