Mosque Foundation | Bridgeview, Illinoisadmmf, Author at Mosque Foundation

Sharia and Lifting Strain

Allah (SW) brought down revelation and initiated rulings to protect the human race and to match their needs in harmony with their natural inclination (Fitra) by lifting any strain and bringing ease into Sharia. Allah (SW) said: {God does not wish to place any strain upon you. Rather, He intends to purify you and to perfect His blessings upon you}[1] 5:6. In another verse, Allah (SW) also said: {For it is He [alone] who has chosen you – nor has He placed on you any [undue] strain in [your] religion} 22:78.

The life of the Prophet (SAAW) was a true demonstration of this theme. Aiesha (RAA) described the Prophet (SAAW) by saying: “When the Prophet (SAAW) was to make a choice between two matters he chose the one of ease as long as it was not that of a sin.”[2] And when the Prophet (SAAW) sent Abu Musa and Muaz to Yemen he told both of them: “[Bring] glad tidings and not that of aversion and [bring] ease and do not [bring] hardship.”[3]

The scope that Sharia brought ease and lifted strain on Muslims is summarized in these six areas: (Illness; travel; being forgetful; being forced; ignorance; and general non-preventable problems.)

The term used in Sharia when someone acts on the ease is called: (Rukhsa) translated as exemption, license, permit or unconstraint. The opposite of (Rukhsa) is called (Azeemah) translated as assertiveness or decidedness or acting on the original ruling. The exemption comes in levels, for not all exemptions are the same:

Choice is neutral; it is up to you to choose for the preference is the same: An example would be like breaking fast while traveling.
Choice is preferred; it is better to use the exemption: An example would be shortening prayer during travel for it was always narrated that the prophet (SAAW) did shorten prayers during traveling.
Choice is preferred not; it is better not to use the exemption but if used you are not liable: An example would be like if forced to curse or use foul words against God or the Prophet (SAAW).
Choice is a must; it is an obligation to use the exemption for the preservation of a matter that is honored in Islam: An example would be to drink wine if death is feared from thirst if no other liquid is available to save your life.

Here are some examples of the areas that Islam lifted strain and brought ease:

Illness (Al-Maradd)

Muslims trust God’s wisdom in the hardships that people go through in life including sickness. The Prophet (SAAW) spoke of the rewards that a person can gain by practicing patience when tested in hardships like illness. He (SAAW) said: “Nothing touches the Muslim whether fatigue, illness, stress, sadness, harm or depression even the (pain of a) thorn that touches him, but Allah would erase (because of that) his sins.”[4] Also the Prophet (SAAW) said: “If a Muslim was ill for three days, he will be cleared from all his sins like the day his mother gave birth to him.”[5]

Because of such weakness that prevents the person to hold on to Sharia rulings, Islam exempted people from the liability of such commitments during illness.

Imran Ibn Husain (RAA) said: I had hemorrhoids, so I asked the Prophet (SAAW) and he said: “Pray standing, or if you cannot, then sitting, and if you cannot, then lying on your side.”[6] We learn from this Hadith that although standing during prayer is a must yet because of illness it was exempted.
Although we know that the Prophet (SAAW) did not permit males to wear gold and silk[7], he (SAAW) permitted Alzubair and Abdurrahman Ibn Aowf to wear silk for a rash on their skin.[8]

Travel (Al-Safar)

Traveling is part of people’s normal life. People travel for Hajj, Umrah, business, family etc. The Prophet (SAAW) spoke of the hardship of travel and said: “Traveling is a piece of pain; it prevents a person his sleep and food, so if someone is done of his matters let him rush back to his family.”[9]

Travelers are exempted from Friday Khutbah. Jaber (RAA) narrated that (during travel of Hajj on Arafah) Azan and Iqamah were called and (the Prophet SAAW) prayed Zuhur and Asr and did not pray anything in between.”[10]
Al-Mugheera Ibn Shu’bah (RAA) narrated that: “I was with the Prophet (SAAW) during a travel so I went down to remove his leather socks (Khuff) but he (SAAW) said: “Leave them for I entered them clean.”[11] The duration of wiping while traveling is three days while if residing it is only one day.

Being forgetful (Al-Nisyaan)

Humans are not perfect and the term human in Arabic (Insan) has the meaning of (being forgetful). With this in mind, Islam lifted strain and brought ease on matters if people did not remember things they must do. The Prophet (SAAW) said: “Lifted (as a burden) off my Ummah; mistakes, forgetful matters and that which they were forced into it.”[12]

The Prophet (SAAW) said: “Whoever forgot a prayer let him pray when he remembers for no (Kaffarah) make up for it but such.”[13]
The Prophet (SAAW) said: “If someone forgot and ate or drank, let him finish his fasting for Allah (SW) has fed him and quenched his thirst.

Being forced (Al-Ikrah)

People practice aggression toward others and use power to implement what they want even if victims do not wish that. Because of such circumstances where power is used to force people into things they wish not to do, Islam lifted such strain and brought ease in rulings of this matter. Allah (SW) set a major theme about freedom of choice in the most important matter of all; religion: Allah (SW) said: {There shall be no compulsion in religion} 2:256.

The story of Ammar Ibn Yasser (RAA) is well known in the Seerah where the people of Quraish killed his parents and tortured him to speak bad words against God and His messenger (SAAW). When he complained to the Prophet (SAAW) about what had happened to him, the Prophet (SAAW) said: “How do you feel in your heart?” Ammar (RAA) said: “Settled in faith.” The Prophet (SAAW) said: “If they come back (to torture) go back (to such words).”[14]
There is a story about two Muslims captured by Musailamah the liar. He asked the first if he admits that he (Musailamah) is a messenger, and he said yes, but the other said ‘I can’t hear you.’ Musailamah killed the second and kept the first alive. When this matter came to the Prophet (SAAW) he said: “As for the first, he took the (Rukhsa), and the second spoke clearly of the truth; glad tidings to him.”[15]

Ignorance (Al-Jahl)

Life in Islam is a journey of learning and if someone is not aware yet of an Islamic matter he should not be held liable if he did not act in accordance to the teaching of Islam. Yes, there are things all Muslims should know as basics, but factors such as age, or Muslims new to the faith, or people living in areas where not much teaching has been introduced should be included under the term of ignorance in which Islam lifted strain on Muslims and brought ease in the rulings.

It is Haram in Islam to marry a female who is your sister or (milk sister) because of nursing from the same mother. But if someone did not know that, and he married someone who did nurse from the same woman as he did, he will not be liable for that Haram. (Of course such a matter must be confirmed and if so, separation is a must.)
If someone was a new Muslim and did not know that he is not supposed to eat pork or drink wine, he will not be liable until he is educated of such rulings.

General non-preventable problems (U’moom Al-Balwa)

There are matters which are not practical to prevent in real life. It could be because it is a small matter, not major in Islam, or because sometimes the environment or circumstances around you do not allow you to avoid it.

Um Salamah (RAA) said to the Prophet (SAAW) that her dress rolls behind her over filthy dirt! He (SAAW) said: “That which is after it (of clean dirt) will clear (clean) it.”[16]
Dogs used to pass through the Masjid Al-Nabawi leaving the filth of their saliva or urine, and Sahabah did not clean after them.[17] (keep in mind it was an open floor of dirt and sand).

These areas of lifting strain in Islam show the beauty of this religion and its practicality and its ability to be in harmony with all people’s needs in all times at all places. Al-Hamdulillah that Allah (SW) chose us as Muslims to belong to such truth, ameen.

By Sh. Kifah Mustapha

[1] This part of the verse came after introducing the concept of Tayammum for those who could not find water for cleansing.

[2] Hadith narrated by Bukhari.

[3] Hadith narrated by Bukhari.

[4] Hadith narrated by Bukhari.

[5] Hadith narrated by Tabarani.

[6] Hadith narrated by Bukhari.

[7] Refer to Hadith when the Prophet (SAAW) held both and said: “These are Haram on the males of my Ummah.” Hadith narrated by Ibn Majah.

[8] Hadith narrated by Bukhari.

[9] Hadith narrated by Bukhari.

[10] Hadith narrated by Muslim.

[11] Hadith narrated by Bukhari.

[12] Hadith narrated by Ibn Hazm in the Book of Al-Muhalla.

[13] Hadith narrated by Bukhari.

[14] Hadith narrated by Ibn Hajar.

[15] Look at Islamic Fiqh, Ibadat by Dr Nabulsi class # 9.

[16] Hadith narrated by Abu Daoud.

[17] Hadith narrated by Bukhari.

Ramadan

By Salma Hussein

Ramadan Reunites,
Ramadan has the most peaceful nights,
Ramadan makes everything that went wrong go right.
Ramadan is where I pray with all my might;
Ramadan is when you look at the moon and see the light,
Ramadan, Ramadan, Ramadan
Is the most precious month of my life.

Help Local MSAs

by Shadi Jabali, Carl Sandburg High School

Two years ago, the Muslim Student Association (MSA) at Carl Sandburg High School achieved incredible heights with their weekly halaqas, or learning circles, averaging 50 attendees a week, some of whom stayed close to their communities and strived to serve, while even others made it their mission to memorize the entire Quran within the next five years. This was just the foundation among the many other feats acquired within a five month period. All of it was achieved with neither recognition nor funding from the school, but simply hard work and sincere hearts of dedicated volunteers. All praise and thanks are exclusively for Allah. The success of the Sandburg MSA was contagious. Richards and Stagg High Schools both caught on to the MSA movement and established their own Muslim student body which made the total number of students increase to over 150. It was as if tiny masajid were being built within the public high schools in Illinois. But this momentum seemed to have recently come to a halt due to the lack of resources, experience, guidance, and let’s face it, funding. The flames seem to have died out in our public schools’ Muslim identities and presence, and we’re left with dimming sparks, which was the inspiration for Project SALAM.

Project SALAM (Student Association Leading the Advancement of Muslims) is a branch of MAS Youth Chicago that intends to act as the umbrella organization of MSAs in the Chicagoland area. We are offering the support and assistance of our community’s MSAs through MAS Youth. Our experienced project leaders are ready to offer the mentorship and the opportunities (both financially and resourcefully, i.e. events, trips, etc.) to assist secondary and higher education students in either creating or reviving, and then maintaining, Muslim groups in their schools in order to guide our children who may have gotten lost or are fighting the bloody battle that we call peer pressure. This will be done, if Allah wills, through a professional, practical, and organized system run by students who know the ins and outs of MSAs (yes, including the drama).

At the moment, the project is concentrating on a two-step plan to build the foundation of these MSAs.

Step one: Outreach. Started on July 30th, the project leaders have been reaching out to every MSA in every high school they can find. So far, we’ve officially partnered with the student bodies at eight high schools, including Reavis, Andrew, Lake Park, and Oak Forest, and the veterans, as well as many others schools and two community colleges which have agreed to be a part of Project SALAM. Additionally, seven schools have agreed to join without an official answer. Fifteen other schools have been either reached out to or are being looked into for contacts and human resources. This makes a total of 30+ schools on our list which has been achieved, by the Will of Allah, within a mere 48 hours of work. The momentum has almost been overwhelming, and it has reached schools in the North and South sides of Chicago, forcing us to have representatives for both regions.
Step two: These MSA leaders will be introduced to a support system. As long as they stay in touch with us, and attend monthly leadership meetings to maintain efficiency within their schools, Project SALAM will assist them in every way possible through MAS Youth Chicago. This includes, but is not limited to, trips like Illinois Muslim Action Day (IMAD), Muslim Interscholastic Tournament (MIST), the MAS Conference, monthly iftars, and other financial/opportunistic supports.

What we ask of every individual is simple.

Firstly, if you know of any Muslim students that may be interested in becoming a chapter of Project SALAM, have them contact us or send us their contact information in order for them to sign up. If their school already has an MSA, we will help maintain it (including financial sponsorship), and if not, we will do what we can to help establish them and get them on that level.
Secondly, volunteers in every area are greatly needed. Please contact us if you are interested in helping your local schools (whether you attend them or not).
Thirdly, please spread the word.
Finally, although this project has some funding from MAS Chicago, contributions are highly appreciated and would further assist us in keeping up with our rapidly growing union of schools.

For this to continue, and for our youth to be taken care of in a non-Muslim setting, we need everyone to support us by any means possible; even if it is simply spreading the word. This cannot happen without awareness of the movement. Most of the schools on our list have MSAs simply because of Facebook references. So please search (and share) “MAS Youth Chicago-Project: Salam” on Facebook, or contact the Project Director at project.salam@maschicago.org or by phone at (708) 669-9016 in order to offer your insights and support. We encourage you to take our hand and join us in bridging the gap between tomorrow’s Muslim students. Thank you for all your time, support, and effort. As always, please keep us in your prayers, wassalamu alaykum wa rahmatullahi wa barakatuhu.

Is Objectivity for Muslims Impossible?

Is Objectivity for Muslims Impossible? by Deanna Othman

If you’ve been online this past week, chances are you are one of the 2 million people who have watched the clip of Reza Aslan’s interview on Fox News regarding his new book, Zealot: The Life and Times of Jesus of Nazareth. What should have been a debate surrounding the allegedly controversial content of Aslan’s book, which examines Jesus as a historical figure, a man in the context of the politics and society of his era, quickly escalated into an interrogation regarding Aslan’s legitimacy as a scholar, and his license to write such a book, being that he is, gasp, a Muslim.

Anchor Lauren Green focused her line of questioning around Aslan’s purported inability to act as a scholar of history, being that his faith as a Muslim must impair him with an inherent bias. Green insinuated that Aslan, a closet Muslim by no means, must have a hidden agenda in critically examining Christianity’s central figure, and questioned his motives for making assertions that may shake the foundations upon which thousands of years of dogma rests. What right does a Muslim (who also believes in Jesus as a prophet) have to even broach the study of this infallible religious figure? How dare he encroach upon such sacred domain? As preposterous as a Democrat writing about Ronald Reagan, Green asserts.

Let us leave aside the fact that Aslan’s work is not a religious but a historical one, and the argument that he may have misrepresented himself as a historian when technically he is a sociologist. Let us also leave aside the fact that perceived historical (or scientific) inconsistencies with matters of faith (which is what Aslan’s book discusses) haven’t caused the downfall of religion just yet, seeing as the very nature of faith negates the need to have every belief validated by historical facts. Nor should a belief necessarily be shaken if disproved by a historical fact, since belief in God inherently entails that any fact proven by a human being can be incorrect. That is the nature of belief. It can’t be completely scientific.

What remains central to this discussion is not the content of Aslan’s work of scholarship, but the role his identity plays in his ability to act as a scholar. What Green essentially holds is that a Muslim can never separate his religious identity from his identity as a human performing any other task, cited academic research included. But apparently scholars from any other background can perform this feat, impossible for those with Muslim entrenched in their DNA. Numerous scholars from other faiths have written histories of Islam and biographies of the Prophet Muhammad, peace be upon him, which are widely read and respected by Muslims. Among those scholars are Karen Armstrong and John Esposito.

A distrust of scholarship from Muslims, notice I did not say Muslim scholarship, as Aslan is not writing this as a Muslim scholar, being that his core findings contradict those held in Islam, is at the core of Islamophobia. Not only does such suspicion surround published work of Muslims on topics they allegedly should have no say in, but it also surrounds works of Muslims on Islam or political issues affiliated with Islam. How many Muslim academics teach the religion courses on Islam in universities? How many books on the development of Islamic movements have been written by Muslims and used as academic resources? If a Muslim can’t write on “non-Muslim” issues, and they can’t be trusted to write in an unbiased manner on “Muslim” issues, what exactly can they write about?

Nothing, I guess.

Aslan’s Fox interview epitomizes the marginalization of Muslim voices in media, both academic and journalistic. The only Muslim voices we have seen validated, embraced and proliferated are those who either have left Islam, criticize the faith or play into the fears of Islamophobes. Prominent examples of such voices include Asra Nomani, Ayaan Hirsi Ali and Irshad Manji. People who tell the stories we want to hear — stories of oppression, subjugation and radicalization — all of the juiciness with none of the bias, right?

As popular discourse would have it, one’s identity as a Muslim is like a toxin that seeps into every crevice of your being, polluting your actions and rendering you impure. Clarity of mind becomes impossible; any action, whether academic, social, political, or criminal, must be attributed to this toxicity.

There is no denying that one’s identity colors their view of the world. But that is a human attribute, not a Muslim one.

***Deanna Othman is a journalist from Chicago, IL. She currently works as the assistant editor of Islamic Horizons magazine. She has been published in the Chicago Tribune, Milwaukee Journal Sentinel, Daily Herald and on the blog Mondoweiss.

Community Iftar 2013

Annual Community Iftar 2013

by Khalida Baste

On Tuesday, July 23, 2013, the Mosque Foundation hosted its annual Ramadan Community Iftar. This is an important event that builds great relationships between local elected officials, schools, libraries, police and fire departments and the Mosque Foundation. The program started at the Mosque Foundation with a tour and general background on Islam presented by Sheikh Kifah Mustapha. Then the guests moved to Paradise Banquets for the rest of the program.

After the Masjid President, Hussein Ata, gave some welcoming remarks, Sheikh Jamal Said, delivered practical advice on how non-Muslims can work with their fasting Muslim colleagues during this blessed month. Following, Sh. Jamal’s Ramadan Reflections, we were privileged to have Dr. Sylvia Jenkins, the President of Moraine Valley Community College, as the keynote speaker. Last year, she took office and has been proactive in establishing a strong bond between the masjid and Moraine Valley. She reaffirmed the college’s commitment to embracing diversity and finding ways to connect our community to the college.

There were also two awards presented this year. The Community Service Award went to Tom Lenz. He recently left his position as Lead Organizer of United Power for Action and Justice. This organization has worked closely with our masjid on various projects such as health insurance, housing for low-income families, etc. The Friendship Award was presented to Thomas Durkin and Janice Roberts. They are a husband and wife team of lawyers who are committed to working for justice. They have worked to protect the rights of detainees held at Guantanamo Bay, Cuba. Alhamdallah, they have also done a lot of pro bono work for our masjid and the community, also.

This year we had many special guests attend our event. We had both the mayor of Bridgeview, Steve Landek, and mayor of Oak Lawn, Dr. Sandra Bury. In addition, we had Mary Flowers, 31st district congressional district representative, attending. Also, from the school districts we had Oak Lawn Community High School superintendent, Michael Riordan. In addition, many village trustees from Hickory Hills, Bridgeview, Oak Lawn, and our neighboring suburbs attended. There was also great support from the leadership of our local Muslim organizations, including the CIOGC, Zakat Foundation, MAS, ICIRR, AMP, Aqsa and Universal Schools.

It was an informative evening as the guests leave learning a lot about Islam, in general, Ramadan, and the background/history of the Mosque Foundation. Additionally, they had the opportunity to socialize as they ate a catered meal from Al-Bawadi restaurant. To get the guests to network on each table, they were given masjid trivia questions to answer together as a team. The winning tables received Mosque Foundation customized mugs with goody bags. Alhamdallah, we are so grateful to everyone who joined us and made this evening a great success.

Struggling With Hijab

Understanding the struggle

Hijab is an issue of faith, and with faith comes struggles, tests and trials. Allah (SW) said: “Do people think that they will be left [simply] to say: We believe! And they will not be put to the test?” 29:2

Many Muslim sisters will feel the hardship of living in a time when practicing Islam makes them feel like strangers, just as the Prophet (PBUH) said: “Indeed, Islam has started [as something] strange and will come [back] strange as it has started; beatitude for strangers.”[1] The type of struggles the Sahabah faced in the early times of Islam will always come back, and what we see around us now as Muslim females are facing discrimination, peer pressure and closed doors in society because of their Hijab is a reminder of the struggle that will continue till the Day of Judgment. The Prophet (PBUH) even spoke about more harsh times when practicing Islam will come with a great hardship, he said: “For after you [there shall be] days [practicing] patience during them is like holding on [to burning] coal.”[2]

Like any other act of worship, Hijab needs faith, strong will and self discipline. Muslim women who do not wear Hijab are victims to the whispers from Satan, attacks from those who intend harm against Islam, and a lack of self motivation to respond to the order from Allah (SW). Women who are already wearing Hijab, face other kinds of challenges as well, and while many are solid in their faith, others are having problems holding on to it. It might be of lack of understanding the meaning of Hijab. It might be that they started wearing it because of culture or because parents were attending Mosques. It might be because of a marriage proposal that the husband expected it, or many other reasons.

Because of such tests, hardships and attacks, we have been witnessing a new trend in which many Muslim sisters wearing Hijab are trying to legitimize the removal of their Hijab by arguing that it is not an obligation in Islam! This is a very dangerous track! To accept Hijab as an obligation in Islam but to fail to practice it because of a weakness or pressure is a major sin indeed. But to argue against the concept itself and try to bend Quran and Hadith to support a false conclusion, is way more serious. That would lead people away from the path of Islam itself!

The Obligation

As Muslims, we submit and surrender to the will of Allah based on our knowledge that it is the truth. We trust in our Lord’s wisdom and the benefit that Islam is meant to bring to us. Accepting Islam should be a decision free from any pressures, inherited cultures or forced traditions! When a Muslim declares Islam as their religion they must take it all as a complete package. Allah (SW) blamed People of the Book prior to Muslims on the selective practices of religion! He said: {Then is it that you believe in part of the Scripture and disbelieve in part [of it}? What, then, shall be the recompense for those among you who do such [deeds] – except disgrace in the life of this world? Then on the Day of Resurrection such [wrongdoers] shall be driven into the most severe torment [of Hell]} 2:85.

The response of a Muslim believer should be: {Indeed, the only word of the [true] believers when they are called to God and His messenger to judge between them is but to say: We hear and we obey! Thus it is these who are [truly] successful} 24:51.

Verse # 1:

Allah (SW) said: {O Children of Adam! We have, indeed, bestowed upon you [a sense of want for] clothing- to cover your secret parts- and [garments] for adornment. Yet the garment of fearing God- that is the best [of human adornment]. This is of the [manifest] signs of [One] God, that they may remember [His mercy and be thankful]} 7:26.

Looking into this verse where it speaks about (saw’atikum) or the “secret parts” that clothes should cover, we ask this question: “Who decides what a private area is?” Is it left to each individual to decide for him/herself how much of their secret parts should be exposed and how much should be covered, or is it an understanding based on what was presented to us from the messenger of Allah (PBUH)?

Muslims understood the Quran through the practices of the Prophet (PBUH) and his companions. The Prophet (PBUH) was the “living” Quran, and Sahabah were the people of righteousness as witnessed by Allah. All Muslim women from the time of the Prophet (PBUH) did wear Hijab and covered their hair! One century after another we hear that covering the hair is part of the understanding of how Muslim females should dress.

Looking more into the verse shall reflect on the relation between wearing clothes that cover the secret parts as an adornment, and the concept of fearing God (Al Taqwa.) Al Taqwa is a garment to protect the heart, and the clothes of adornment are the garments to protect the body. From the feeling of fearing Allah comes the feeling of being uncomfortable exposing your secret parts of the body in public.

From the verse itself, you can see that Allah (SW) is talking to the children of Adam; so the issue of Hijab is not just an order to Muslims! Since the beginning of time females were told to cover the hair. In the Bible it reads: (And asked the servant, “Who is that man in the field coming to meet us?”“He is my master,” the servant answered. So she took her veil and covered herself.)[3] It also reads: (If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head.)[4]

Verse # 2:

Allah (SW) said: {And say to the believing women, [as well,] that they should lower their gaze [from men that are forbidden to them] and safeguard [the chastity of] their secret parts, and not exhibit their own [physical] adornment, except what [must necessarily] appear thereof. Thus let them draw their veils over their bosoms} 24:31.

In this verse Allah (SW) asks females to cover the physical adornment of their bodies; excluded from that are the face and the hands, as scholars of interpretation of the Quran quote Sahabah and Tabeien.[5] They support this point of view by the Hadith in which the Prophet (PBUH) told Asma the daughter of Abu Bakr: “If a woman reached menstrual period; it is not allowed to be seen of her but (and he referred to) the face and hands.”[6]

Many other Hadith(s) were mentioned describing the exposure of the face and the hands only while in public, which supports the concept of (except what [must necessarily] appear thereof) mentioned in the verse as to be the only allowable parts to be exposed:

1. When the Prophet (PBUH) urged women to donate because they could be in Hell vulnerable to punishment in great numbers he said: “Donate, for I have seen most of you as the firewood of Hell.”[7] A woman in the middle with dark cheeks stood up and said: “Why O Prophet of Allah?” He said: “You curse a lot and you are not grateful to your spouses.” Women started donating earrings and rings from their jewelry in the clothes (set by) Bilal.”[8] The reference in this Hadith is that her cheeks were shown and it was the only noticeable feature mentioned.

1. The Hadith narrated by Ibn Abbas about the lady from the tribe of Khatham when she asked the Prophet (PBUH) about making Hajj on behalf of her father and Al Fadl son of Al Abbas was riding with the Prophet (PBUH) and looking at her, and the prophet (PBUH) kept turning his face away from her.[9] In this Hadith a reference to the face being shown not the hair.

Aiesha (RAA) narrated that women used to witness with the Prophet (PBUH) dawn prayer while covered with their clothes and would go back to their homes after the prayer is done (with no one able) to identify them because of darkness.[10] This narration is proof that if it was not dark they would have been recognized, meaning by their faces. This is also supported by another narration that stated: “No one knows the faces of each other.”[11]

Verse # 3:

Allah (SW) said: {O Prophet! Say to your wives and to your daughters and to the womenfolk of the believers that they should draw part of their mantles over themselves [in public.] This makes it more likely that they will be recognized [as virtues women], so that they will not be harassed. And ever is God all-forgiving, mercy-giving} 33:59.

This verse does not limit wearing Hijab to a special group of Muslim females, it speaks very clearly that the order is to all women. After this verse was revealed, Um Salamah (RAA) said: “When this verse was revealed, the women of Al Ansar stepped out with their heads like crows (as to color black) because of the head cover.”[12]

Hadith # 1:

A woman told the prophet (PBUH) when going to pray Eid that she cannot find a mantle (Jilbab); the prophet (PBUH) said: “Let a sister give (Jilbab) to her sister.”[13] This means that Sahabah females understood that stepping out is conditional by wearing Hijab.

Hadith # 2:

The story of Aiesha (RAA) when the false claim about adultery was rumored with Safwan Ibn Almuattel, she spoke of how he helped her catch up to the Prophet (PBUH,) she said: “He saw the dark (shape) of a human sleeping and he knew me when he saw me because he had seen me before Hijab. I woke up to him (saying: To Allah we belong and to Him we shall return) when he knew me, and I covered my face with my (Jilbab), and by Allah, we spoke no word, and I heard no word from him but (Inna lillah wa-inna ilaihi rajeoun.)”[14] This means that wearing Hijab was the practice at the time of Prophet Mohammad (PBUH.)

Benefits of Hijab:

Hijab is an act of worship that strengthens the relationship between the female and her Lord. Allah (SW) said: {But [as to] those who strive for Us [alone, against every evil], We shall, most surely, guide them upon Our pathways [to salvation]} 29:69. No doubt that Hijab is an act of Jihad in which Muslim females strive to maintain it for the sake of Allah, and for that they are rewarded in this life and in the Hereafter.

Hijab is a demonstration of the response to the call of Allah (SW) that enriches the quality of life for Muslim females. Allah (SW) said: {O you who believe! Answer God and the Messenger when he calls you to that which gives you life} 8:24. If Hijab is practiced it brings peace and tranquility to each female because by responding to the call of Allah these feelings will be the gift and reward from Allah to His servants. Allah (SW) said: {These are the ones who [truly] believe and whose hearts grow calm [with assurance] at the remembrance of God. Most assuredly, it is by the remembrance of God that hearts grow calm} 13:28.

Hijab is a safety zone for the hearts to be pure from any evil thoughts. Allah (SW), when speaking about Hijab to the wives of the Prophet (PBUH), said: {Furthermore, [with respect to his wives,] whenever you ask them for any article, then ask them from behind a screen. That is [sure to deepen] the purity of your hearts, and their hearts} 33:53.
If preventing people from seeing the wives of the Prophet (PBUH) completely was seen as a way to purify the hearts from such evil thoughts, then Hijab for a normal Muslim female would serve the same purpose.

Hijab enriches the relationship between a spouse and her husband. When husbands have no access to see the beautiful attributes of females but of their wives, it will indeed strengthen the relationship between them on all levels. This concept versus the hurtful comparison that both spouses make to each other when they are exposed to nakedness of the other gender and relate that to what they think they are missing in their own life from their spouses.

Final thoughts

Beauty is something all people look for. A companion of the Prophet (PBUH) was concerned about his love for beauty and the way he looks versus the concept of arrogance the Prophet (PBUH) was warning about! He said: “A man would love for his clothes and shoes to be (looking) nice!” The Prophet (PBUH) said: “Allah is beautiful and loves beauty; arrogance is the rejection of the truth and contempt of people.”[15]

We should ultimately be concerned about Allah (SW) and the beauty in relation to how He sees us! A girl or a woman who puts Hijab with this intention shall reflect the beauty that is honorable, insha Allah.

A noble woman called Rabee’ah Al Adawiyah used to say these words as a dua that reflected on the quality type of the relationship she had with Allah: “I wish for Your sweetness (with me) then (let) life be bitter; and if You are pleased (with me) then (let) all people be angry. I wish for my relationship with You to be active and ongoing, and my relationship with the people disconnected. If love is from You (to me) then everything will be (fine and)easy; for (at the end) all is over dust is dust.”[16]

Sh. Kifah Mustapha

[1] Hadith narrated by Imam Siyouti in Al Jamea Al Sagheer
[2] Hadith narrated by Ahmad Shaker in Umaadatu Attafseer
[3] Genesis 24:65 The verse is speaking about Rebecca when she saw Isaac
[4] 1 Corinthians 11:3-16
[5] Scholars mention the face and hands or just the clothes only; See Tafseer Baidawi, Attabari and others
[6] Hadith narrated by Abu Daoud. The Hadith is Mursal.
[7] No doubt that the Hadith does not indicate that females are going to Hell because of their gender but rather because of certain bad deeds explained later like cursing and being ungrateful. It is a known fact in Islam that deeds are the means to lead toward Heaven or Hell not gender. The great Imam Judge Ayyadd said that: “females are the most in both Heaven and Hell for women are the most children of Adam.” He was referring to the numbers of females in Heaven exceeding males because males could have more than one female as a wife in Heaven.
[8] Hadith narrated by Muslim
[9] Hadith narrated by Bukhari
[10] Hadith narrated by Bukhari
[11] Imam Shawkani narrated this reference from Imam Al Baji
[12] Hadith narrated by Abu Daoud
[13] Hadith narrated by Bukhari
[14] Hadith narrated by Bukhari
[15] Hadith narrated by Muslim
[16] These words were said by a famous poet called Abu Firas Al Hamadani describing his relation with the ruler. Imam Ibn Taymiyah said these words should be only described as a relation with God. Rabee’ah used these words when making dua to Allah.

Sh. Kifah Mustapha

A Time to Kick the Habit

A Time to Kick the Habit
by Hesham Hassaballa

Ramadan is a month of cleansing: a month during which the believer is spiritually and physically cleansed from the impurities that are an inevitable fact of life on earth estranged from the Lord God. It is fitting to fast to achieve this goal. As physicians, whenever we want an accurate picture of the health and actions of the body’s metabolic pathways, we ask the patient to fast before having their blood drawn. Before I do a procedure called a bronchoscopy, in which I place a small camera into the patient’s lungs, I ask the patient to fast the night before. Fasting helps the body be in a state of equilibrium, which we call “homeostasis.” So does the fast of Ramadan: it helps the spirit reach its state of homeostasis.

Among the myriad of spiritual benefits of the month of Ramadan, there are a number of physical benefits as well. Ramadan teaches us to do without excessive food and drink, which does not portend a healthy lifestyle. It helps us break free of the addictions and dependencies that may develop over the year, such as that to caffeine, sugar, fats, and the like. Most important to me – as a pulmonary physician – is the opportunity to break free from the powerful addiction to nicotine.

Every day in my practice, I live and breathe the devastating effects of cigarette smoking. Just this week, I diagnosed a new lung cancer – one that is likely inoperable and incurable – in a wonderful woman who was relatively healthy, except for a cough that would not go away. The next day, I had to face another patient who had a lung cancer come back with a vengeance, spreading to her liver. This is to leave aside the crippling effects of the emphysema and chronic bronchitis that is caused by smoking, which can leave patients utterly breathless, even at rest. Cigarette smoking has done so much harm to so much people, and it is truly a tragedy.

The problem is in nicotine itself: it is powerfully addicting; more addicting, in fact, than heroin. It is also an extremely lethal poison, and if a sufficiently concentrated amount of nicotine is spilled on the skin, it can result in death. The reason people become addicted to cigarette smoking is because nicotine acts on receptors in the brain which stimulate the “pleasure centers,” causing a release of a chemical called dopamine. This chemical makes the person feel very good. In fact, these receptors are called “nicotinic,” because they have a particular affinity for nicotine. The cigarette is a very effective delivery mechanism for nicotine to bind receptors in the brain: nicotine reaches the brain in approximately seven seconds. The problem is, the cigarette is also an extremely toxic method of delivering said nicotine.

According to the World Health Organization, tobacco smoking kills 5.4 million people per year. It is the leading preventable cause of death in the world. Tobacco smoke causes emphysema, lung cancer, throat cancer, asthma, cardiovascular disease, and stroke. Second hand smoke can be just as harmful, as well. In addition, the smoke itself is full of harmful poisons. Among the hundreds of additives in cigarette smoke are: cyanide (a deadly poison in the tiniest of amounts), carbon monoxide (which chokes cells of life-giving oxygen), ammonia, and other deadly chemicals, dozens of which are known carcinogens, or cause of cancer.

So, why smoke at all? Because the addiction is very, very difficult to shake. I had a patient tell me straight out: “Doc, I beat crack cocaine just like that. But, I can’t shake cigarettes.” With each inhalation of the cigarette smoke, with each delivery of nicotine to the brain, the receptors become less sensitive to its effects, necessitating more and more cigarettes to produce the same pleasurable feeling. Couple that with the unpleasant sensation of nicotine withdrawal, and the person becomes hooked. It is a very sinister product.

Enter Ramadan. Since smoking is prohibited during the daytime fast, it is the perfect opportunity to finally break free from nicotine dependence. The half-life of nicotine is approximately 2 hours, which means that half of the nicotine in the body is broken down and eliminated in 2 hours. After approximately 10 hours, the nicotine is completely out of the system. Theoretically, someone should be able to quit after just one day’s fast in Ramadan, especially during the long, long, long days of summer. Yet, we have all witnessed the mad rush of Muslims to light up a cigarette the moment the call to sunset prayer is begun (many times before they even have had something to eat or drink). Why?

Partly to reduce the irritability and discomfort of nicotine withdrawal, but also because of the powerful behavioral associations that develop with cigarette smoking. I had a friend tell me, even though he has been without a cigarette the entire day, “I just have to have a cigarette after I eat. I just have to have one.” Another patient of mine had quit, but then started again after going to the gas station and seeing the packs of cigarettes lined up on the counter in front of him. This behavioral association is extremely powerful and difficult to change, and it is the most important part of why nicotine addiction is so difficult to overcome. Yet, Ramadan is all about changing our behavioral patterns; it all about changing our habits to make ourselves better.

Thus, we should take the opportunity of the fast of Ramadan to change those behavioral associations that lead to smoking. Anything that triggers an urge to smoke should either be discarded or hidden: whether it be an ashtray, Marlboro hat, favorite shirt, cigarette lighter, or even best friend. If one is in the habit of always smoking after eating, then he or she should learn to do something else: eat a sugar free snack, chew sugar free gum, get up and walk outside, whatever it may be. Use the spiritually regenerating spirit of Ramadan to garner the strength to change age-old habits that are associated with smoking.

Family and friends should help in this effort. Clinical studies have clearly shown that emotional and behavioral support are effective adjuncts to pharmacological treatments to help with smoking cessation. The person trying to quit smoking is probably going to be a bit irritable, or even a bit unpleasant. As Ramadan is the month of patience, try to be patient with your friend or loved one as they struggle to beat the monster that is nicotine dependence. Continue to encourage them during their struggle. Remind them that, if they are able to go without cigarettes for 14 hours, they can certainly go without them for the remaining 10. And if their spouse is also a smoker – which can doom the effort of someone trying to quit – then let it be a project for both husband and wife. They will both be better off because of it.

And when a person finally quits, the benefits are almost instantaneous. 12 hours after quitting smoking, the blood level of carbon monoxide, a poisonous gas found in cigarette smoke, returns to normal. Lung function may improve weeks after quitting smoking. After one year, the increased risk of a heart attack is reduced by half. After more than five years, the risk of having a stroke returns to that of someone who has never smoked. Along with all of this, you will just feel better.

And it may take a few tries, but that’s OK. Many of my patients tell me they feel like failures when they fail to quit smoking after they try. I counsel them not to: this is a very difficult addiction to break, and many people try several times before finally becoming successful. But, it can be done. Despite its difficulty, somehow, some way Muslims the world over find a way to go without a cigarette when they fast during Ramadan. That is part of the miracle that is Ramadan. Well, if it can be done during the day, it can be done at night as well. All you need is a little encouragement, a little faith, and a lot of prayer. And there is no better time to start than during the holy days and nights of Ramadan.

Hesham A. Hassaballa is a Chicago physician and writer. He is the co-author of “The Beliefnet Guide to Islam,” published by Doubleday in 2006.

The Wisdom of Emptying

The Wisdom of Emptying
By Ibrahim Naseem

The Muslim scholar and poet al-Rumi says, “There is an unseen sweetness in the stomach’s emptiness.” He compares people to reed pens, wooden instruments that could not write without first being hollowed out. “Be empty,” he says, “and write secrets.” Ramadan comes from the Arabic root “ramada,” which refers to severe heat, as in the harsh heat of the sun scorching the earth. Through the properties of heat do metals become purified of impurities that weaken the metal and actually change its identity.

Ramadan is a time of purification, a reawakening of our original identity (the one that really counts) — a way to filter out all that makes us captive to the things of this world which always change and never keep lasting meaning, such as ethnic background, geographic origin, wealth, prestige, or zealous national pride.

What Ramadan reminds us of is our ultimate identity as creatures of a mighty and merciful God, who made us and eventually wants us back.

Rumi says more: “There is an unseen sweetness in the stomach’s emptiness. We are lutes. When the soundbox is filled, no music can come forth. When the brain and the belly burn from fasting, every moment a new song rises out of the fire. The mists clear, and a new vitality makes you spring up the steps before you. Be empty and cry as a reed instrument. Be empty and write secrets with a reed pen. When satiated by food and drink, an unsightly metal statue is seated where your spirit should be. When fasting, good habits gather like helpful friends. Don’t give in to illusion and lose your power. But even when will and control have been lost, they will return when you fast, like soldiers appearing out of the ground, or pennants flying in the breeze.”

The First Ramadan

The First Ramadan
By Ibrahim Naseem

We celebrate Ramadan and fast each of its days. But what happened in Ramadan that makes it a special month? Here’s a narrative about the FIRST RAMADAN and God’s revelation of the Quran to His final Messenger.

In the far western part of the Arabian Peninsula, there is Mecca, the most visited city on earth. Tens of millions of people each year travel to the ancient city to carry out rites of worship that date back to Abraham.

Less than fifty miles from the Red Sea, Mecca sits in an extremely hot and barren valley surrounded by rows of brown rocky mountain ranges that are harsh and terribly rugged. Nestled among the ranges, there is a plain mountain that the Arabs have come to call Mount Nur, on top of which is a small shallow cave called Hira.

Fourteen centuries ago, a slender forty-year-old man with dark hair and a black beard climbed the crags of this mountain to take refuge in the cave. There, he had elevation; he was alone; and he had plenty of time to reflect on matters that concerned him most, especially the condition of his people below and the awful chaos in which they lived.

Mecca’s folk were called the Quraysh, a large Arab clan that descended from the prophet Ishmael, the son of Abraham. Both Abraham and Ishmael (peace be upon them) once made Mecca their home thousands of years before. In the seventh century, however, the Quraysh were the official caretakers of Mecca and had been for some time. The clan was composed of several families that often fought bitterly with one another, raiding and running off with goods, herds of camels, and captives.

By all calculations, Mecca was a tough town to live in at the time. It was not unusual to hear, for example, the terrible cries of a newborn baby instantly muffled by a pile of gravel thrown upon her face and body–buried alive for nothing more than being a female infant. Drunkenness and gambling were popular sports. The men and women of Quraysh adored stones and lumber, calling them gods. There were more than 360 idols strewn throughout Mecca, the once noble town of Abraham and Ishmael. How this sacred land was transformed into a parlor of idolatry and lawlessness was a question the man in the cave asked himself.

One night in Ramadan, the ninth month of the Arabian calendar in the year 610, this man’s life changed. Out from the dark, in the cave, he heard a voice, an angel that spoke to him and demanded that he “read!” The voice startled the man and confused him, since he did not know how to read. In fact, he told the angel exactly this. But it didn’t matter. The command came again, demanding that he “read” in the “name of his Lord” who created him and all people, a Lord who was neither of stone or wood, but the unseen God of Abraham and the one Lord of the heavens and the earth.

The man descended quickly down the rocky slope of the mountain. Nearly overwhelmed by fright, he thought that he had gone mad. He rushed home to his wife of fifteen years, his dear Khadija bint Khuwaylid. Visibly shaken by the awesome experience, he asked her to comfort him, to cover him, to soothe him, which she did immediately. She placed over his body a mantle and then waited for him to calm down, until he was able to tell her what had frightened him so much. She listened closely as he eventually recounted the event. She reassured him, saying that nothing evil had come to him, that he was not possessed at all. She later told him more: that God, the very one this voice spoke about, would never cause him harm. It was a special call that others before him had once received, the elect of humanity, like Abraham, Moses, and Jesus. The man tried to rest and understand what had happened to him that night.

Though he didn’t realize it at the time, this call would not go away. More words would come, words of amazing power and eloquence. They would alter the way he and his people lived. In fact, soon the entire Arabian peninsula and the region of the world known as the “cradle of civilization” would change. A new dawn would break, a religious movement would shortly sweep the region. The whole world eventually would hear of this man’s message about one God, the purpose of life, and the nearing of Ultimate Judgment.

The final chapter of religion started with this man and his wife. But there would come a day in which more than a billion people of all languages and colors all over the globe would love and revere him more than any human being. They would strive to do as he did, live the way he lived, worship the way he worshipped, and speak the words he spoke.

Muhammad ibn Abdullah, the Prophet of Islam, the Messenger of God, or Abu’l-Qasim: This is how he is known. God’s peace and blessings be upon him. The time between his call and his triumph, however, would be one of struggle that would test him and his band of followers. He would be ridiculed, betrayed, accused, injured, and nearly assassinated. He would be slandered, called a soothsayer, sorcerer, and madman. He would be boycotted and stalked. He would be driven away. His food would be poisoned. And he would bleed from stones thrown at him. Some of his followers would be tortured in public. Some killed. Others would flee. But the Prophet persevered and God’s will would not be frustrated. God’s religion was established during those special 23-years so that Truth would endure on earth so long and day and night endure.

Rulings of Permissibility to Break Fast

by Sh. Kifah Mustapha

Travelers:

1. Travelers have the permission to break their fast and should make up the missed days after Ramadan. Allah said: {yet if one among you is sick or is on a journey [such a person shall then fast] the same number of other days} 2:185.

1. Although travelers have the permission to break their fast it is recommended to fast if no harm is caused to them, but if harm is caused then fasting is not recommended. Abu Saied Alkhudari (RAA) said, “We used to travel with the prophet (PBUH) during Ramadan for battles and among us were people who were fasting and people who were not. Neither fasting people felt (bad feelings,) against non-fasting people, nor non-fasting people felt (bad feelings) against fasting people.” Hadith narrated by Imam Ahmad and Muslim.

1. Most scholars estimate the traveling distance for breaking the fast to exceed 80 kilometers (48 miles).

Most scholars said that traveling has to be initiated before Fajer for people to break their fast on that day. The school of Hanabelah approved breaking the fast even if traveling was initiated after Fajer.

Ill people:

1. Ill people have the permission to break their fast and should make up the missed days after Ramadan. Allah said: {yet if one among you is sick or is on a journey [such a person shall then fast] the same number of other days} 2:185.

1. Some scholars considered the concept of sickness itself as a reason for sick people to break their fast regardless of the type of hardship related to that sickness. Most scholars related the permission to break the fast based on the hardship caused by that sickness.

1. It is recommended to consult with a doctor for any kind of illness and use medical advice to determine whether to fast or break your fast during Ramadan.

People with permanent illnesses who cannot fast can break their fast and pay Fidya (feeding one person for each day they missed).

Women during menstruation or after giving birth:

1. During these periods women must break their fast and it is not permissible for them to fast.

They are to make up the days they missed without paying Fidya. Aisha (RAA) said, “We used to menstruate at the time of the prophet (PBUH) and we were ordered to make up for fasting not for Salah.” Hadith narrated by Bukhari and Muslim.

Women who are pregnant or nursing their children:

1. These women have the permission to break their fast, they are included under the ayah: {yet for those who are [hardly] able to endure it} 2:184.

1. Most of the scholars said that they have to make up the missed days after Ramadan.

It was narrated that Ibn Aabass and Ibn Omar allowed them to feed a needy person for each day without making up the days. Sheikh Yusuf Qaradawi said, “Feeding needy people is permissible without making up days, for the mother will not have time to make up the days she missed. Almost a year of pregnancy, then nursing her child for almost a year or more and especially considering women who get pregnant immediately after that too, it will be hard for these women to make up what they missed.” [1]

Children & Mentally incompetent adults:

1. These people can break their fast because they are not responsible for their actions. The prophet (PBUH) said, “The pen (documenting deeds) is lifted from: the mentally incompetent until they wake up (become sane), children until they reach puberty, and sleeping people until they wake up.” Hadith narrated by Ahmad, Abu Daoud and Tirmithi.

These people do not need to make up the missed days or pay Fidya. Although children are not required to fast it is recommended to train children on fasting before puberty so they will be used to it. Al Rubaieh daughter of Muawith (RAA) said, “We used to train our children to fast by taking them to the masjid and making toys for them from wool and if someone cried we would give them the toys until Iftar time comes.” Hadith narrated by Bukhari and Muslim.

Elderly & People with jobs that require extreme physical labor:

1. These people can break their fast and must pay Fidya for each day they missed. They are also included under the verse: {yet for those who are [hardly] able to endure it} 2:184.

People with hard manual labor jobs like working in mines must make up the missed days first if they have days off from work or vacations before paying the Fidya.

[1]Fatwa from islamonline.org

Sh. Kifah Mustapha

Blessed Ramadan – the Fasting Month

by Sh. Kifah Mustapha

Introduction:

Ramadan is the ninth month in our lunar calendar. The origin of this word is (Ra-ma-doo رَمَضُ) which means in the Arabic language: “intense or extreme heat.”[1] “When the names of months were copied from the old language, it coincided that Ramadan was in times of extreme heat, and that is why it was named (the month) Ramadan.”[2] It is also related that: (the term “Ramadan” is because the month of fasting burns the sins away with good deeds.)[3]

Fasting in Arabic means: “to abstain.” Allah used this term in the Quran: {and if you should see any human being, then say [only]: Indeed, I have vowed a fast to the All-Merciful. Thus, I shall not speak today to any human being} 19:26. The term “fasting” in the Islamic meaning is: “the intention to fast and to abstain from everything that will void fasting, from dawn till sunset.”[4]

Fasting during Ramadan was ordained on Muslims during the month of Shaaban in the second year after the prophet’s migration (PBUH) from Makkah to Madinah.

Importance of Fasting

Fasting is a Pillar of Islam:

As we all know, Islam stands on five pillars that summarize what Islam is all about. These pillars represent the core basics, from theology to rituals to social responsibility. Fasting is the fourth pillar which promotes a great aspect of spiritual uplift and a pure relationship with Allah (SW). The prophet (PBUH) said: “Islam is built on five (pillars.) (To) witness there is no god but Allah and that Muhammad is the messenger of Allah, performing prayer, giving charity, pilgrimage and fasting Ramadan.”[5]

Fasting is an Order from Allah:

When someone fasts, he or she would be engaging in one of the most honorable things in life; answering the call of Allah. We owe God to be obedient, and when we fast we are demonstrating this submission to His might. Allah (SW) said: {O you who believe! Fasting is prescribed for you as it has been prescribed for those [who have believed] before you, so that you may be [ever] God-fearing} 2:183. Allah (SW) said: {so whoever among you bears witness to the month shall then fast it} 2:185.

Fasting is an act of worship:

Fasting is also seen as an act of worship that feeds into the purpose of our life and existence on earth. Allah (SW) said: {and [know that] I have not created [either] Jinn or human beings but to [know and] worship Me [alone]} 51:56. Worshiping God gives us the meaning that there is no one worthy of our worship but Him (SW), God, the One Whom we owe our existence and all our survival depends on Him.

Fasting erases our sins:

We all recognize that humans are made to make mistakes and fall into sin, which is part of our creation as mentioned in the Hadith of the Prophet (SAAW). Fasting is a major tool to give us the means to wash ourselves clean from these sins. The prophet (PBUH) said: “For whoever fasts Ramadan in faith and (hoping) for rewards, all of his sins shall be forgiven.”[6] The prophet (PBUH) said about the month of Ramadan that its beginning is mercy, its middle is forgiveness and its end is freedom from fire.”[7]

Abdullah, the son of Abbas (RAA) said: “While the prophet (PBUH) was on the pulpit, he said: ‘Ameen’ three times! When asked about it, he said: ‘Gabriel (PBUH) came and said: ‘whoever [you Mohammad] mentioned to him and did not pray , Allah [from righteousness] shall distance him; say Ameen.’ ‘I said: Ameen.’ And he said: ‘whoever reached the time when one or both of his parents reached old age and died without [benefiting] forgiveness, Allah [from righteousness] shall distance him; say Ameen.’ ‘I said: Ameen.’ He said: ‘whoever reached Ramadan without [benefiting] forgiveness, Allah [from righteousness] shall distance him; say Ameen.’ ‘I said: Ameen.’”[8]

Fasting is a door for rewards:

Good deeds are earned in many ways, and fasting is meant to bring lots of good deeds because it is a secret act of worship between the servant and His Lord that no one else knows about. It is also a proof against being a hypocrite for no one will fast but a believer insha Allah. The prophet (PBUH) said: “Whoever fasts one day for the sake of Allah, Allah will distance fire away from his face for seventy autumns (years.)” Hadith narrated by Bukhari Al Jamea’a Al Sahih. The prophet (PBUH) said: “Allah (SW) said [in the Hadith Qudusi]: ‘Each and every deed for the son of Adam is [meant] for him but fasting, it is for Me and I shall [be the one] to reward for it.’” Hadith narrated by Bukhari in Al Jamea’a Al Sahih.

Fasting teaches patience:

The true meaning of Sabr or patience really prevails in fasting because every person will be abstaining from food and water for such a long time, and that is all about Sabr. The prophet (PBUH) said: “Allah (SW) said [in the Hadith Qudusi]: ‘He [the son of Adam] leaves [control] his desire, food and drinking [water] for My sake.’” Hadith narrated by Bukhari Al Jamea’a Al Sahih.

The prophet (PBUH) said: “Fasting is a shield and if it was the day of fasting for you, [he] should not speak foul [words] or speak loud [in quarrel or fighting] and if someone cursed [at him] and [spoke bad] words [at him] he should say: ‘I am fasting.’” Hadith narrated by Bukhari Al Jamea’a Al Sahih.

Rewards of Fasting:

1. Heaven: The prophet (PBUH) said: “There is a door in Heaven called Al Rayyan, fasting [people] will enter from it on the Day of Judgment, and no one else enters but them. They [fasting people] will stand and no one else enters from it but them and if they entered, it will be closed so no one else can enter.” Hadith narrated by Bukhari in Al Jamea’a Al Sahih.

1. Intercession: The prophet (PBUH) said: “Fasting and Quran are intercessors for the servant [of Allah] at the Day of judgment. Fasting will say: ‘O my Lord, I prevented him food and pleasures during the day, so let me be an intercessor for him’. And the Quran will say: ‘I prevented him from sleeping during the night so let me be an intercessor for him.’ [They will be prompted] intercession.” Hadith narrated by Ahmad in Al Musnad.

Joy and Happiness: The prophet (PBUH) said: “For the fasting person is two joys, one when he breaks his fast and the second when he meets his Lord.” Hadith narrated by Muslim in Al Musnad Al Sahih.

What to do in Ramadan:

Upgrade fasting: Imam Al Ghazali spoke about three levels of fasting. The first level is the general level in which people are fasting from food, water and intercourse from dawn to sunset. The second level is the specific level in which all your senses and body parts fast with you. The eye, ear, tongue, leg, hand etc. The third level is the most special of the specific level in which your heart is fasting from anything else but Allah. (Illustrated from the book of: ‘Reviving the science of religion.’

Repentance:

1. This is the month to repent from all your sins. Every day is a good day for repenting, but during Ramadan devils are chained, and this should give you a chance to win the battle against the whispers of evil, insha Allah.

1. Conditions of Tawbah: As Imam Al Nawawi spoke of the conditions of Tawbah or repentance, he mentioned: to quit the Haram, to regret what you have done, and to intend not to come back to it. He added one more condition is which is to return things if taken from people back to them. (Illustrated from the book of Riyad Al Saliheen.)

Beware of delaying repentance for sins can grow until your heart is completely covered with no righteousness left in it. Beware from the whispers of Satan that discourages you from repentance from fear of falling back into sin. Repentance is power, insha Allah, and the more sincere you are the more help you will get from Allah to hold on. Beware from assuming Allah only forgives. It is true, He is the All Forgiving but He is also the One who can punish severely.

Generosity: Remember to pay your Zakat, Zakat Al Fitr, and donate as much as you can. The prophet (PBUH) was the most generous, and he was the most generous during the month of Ramadan.

Reading Quran: Muslims remember the honor that came in this month that the Quran was revealed in it. The prophet (PBUH) would review the Quran with Gabriel every Ramadan. You should try to read the whole Quran.

Praying Taraweeh: The prophet (PBUH) said: “Whoever stands [praying] Ramadan in faith and (hoping) for rewards, forgiven shall be all which have passed of his sins.” Hadith narrated by Bukhari in Al Jamea’a Al Sahih.

Itikaf: Staying in the Masjid for worship: Abu Hurayrah (RAA) said: “The prophet (PBUH) used to do Itikaf ten days in each Ramadan. And in the year he died, he did Itikaf twenty days.” Hadith narrated by Bukhari in Al jamea’a Al Sahih.

Performing Umrah: The prophet (PBUH) said: “An Umrah in Ramadan is a [one] Hajj.” Hadith narrated by Bukhari in Al Jamea’a Al Sahih.

Feeding fasting people: The prophet (PBUH) said: “Whoever (fed) a fasting person, breaking their fast, he has like his rewards without the fasting person missing any of his rewards.” Hadith narrated by Tirmizi.

Sh. Kifah Mustapha

[1] Lisan Al-Arab by Ibn Manthour

[2] Ibn Duraid

[3] Jamea Al-Ahkam by Al-Qurtubi

[4] Al-Qurtubi

[5] Hadith narrated by Bukhari

[6] Hadith narrated by Bukhari

[7] Hadith narrated by Ibn Hajar

[8] Hadith narrated by Haithami

Sh. Kifah Mustapha

People Who Make a Difference

People who make a difference are very clear in who they are and what they are doing. The level of change in “making a difference” for them depends on the universal values they carry which are not limited to time, place or ethnicity.

These people originate their approach to “make a difference” on the basis of understanding the ultimate truth behind everything. This truth was summarized in the first verse that Allah (SW) revealed to Mohammad (PBUH): {Read, [O Prophet,] in the name of your Lord who has created} 96:1.

The three pillars for those who want to “make a difference” were identified in this verse. You are the chosen one destined to make the difference. You need to read so you can understand the “difference” to “make.” The “making” is to help everyone understand that Allah is the One who has created. This is the truth from which every fact in existence originates.

The Quran shall be the guide and Mohammad (PBUH) is the example. {Truly there has [now] come to you from God a [guiding] light and a clear Book. By it God guides whoever follows His good pleasure along the pathways of peace. And, thereby, He brings them out from the [veils of] darkness into the light- by His permission. Thus does He guide them to a straight way [of salvation]} 5:16.

The truth has been spoken and the example has been demonstrated, and with the truth and the example, peace and salvation shall be enjoyed.

Now, how can we bring these pillars of life into reality so we can “make a difference?”

1. Tailor your garment of certainty by the threads of knowledge; for doubts are ever flying their kites around you. {Most surely, no indeed! If only you could know the knowledge of [the utmost] certainty- [that] you shall, most surely, see Hellfire! Again, you shall, most surely, see it with the eye of certainty. Then you shall, most surely, be asked [to give account] that Day for [all] the delights [you have enjoyed in life]} 102:5/8.
2. Color your garden in Heaven climbing the rainbow of righteous deeds. {[As to] one who does righteous deeds, whether male or female- while being a believer- then [it is such as] these who shall enter the Garden [of Paradise], forever provided therein, without measure} 40:40.
3. Enjoy true life; for pleasure will deceive your conscience beautifying the prison of desires. {O you who believe! Answer God and the messenger when he calls you to that which gives you life} 8:24.
4. Say: “Ya Allah;” for hearts beat in tranquility by His remembrance. {These are the ones who [truly] believe and whose hearts grow calm [with assurance] at the remembrance of God. Most assuredly, it is by the remembrance of God that hearts grow calm} 13:28.
5. Rise in patience; for Allah’s guardianship will carry you. {So be patient, with your Lord’s decree. For you are ever under [the care of] Our [watchful] Eyes} 52:48.

Sh. Kifah Mustapha