Sunday, November 30, 2008

Decriminalising Crime

Decriminalising Crime
by Mazhar Khan Pathan


Introduction

In the defence of freedom, Islam is often accused of being unable to deal with modern day
problems. Below we look at why the contrary is true.

In recent days the debate over legalising drugs has revealed the inability of the Western
political system to deal effectively with this problem or for that matter any problem
based on the creed of freedom. In following its creed to deal with the problem of drugs, the
matter remains far from resolved, exposing the impracticality of such a creed.

Substance abuse is a huge problem in the world. Drugs are consumed for either hedonistic
pursuits or as a means to escape from a miserable life. Whatever the reason, both are
intrinsically tied to Capitalism, the ideology of freedom. Some take drugs to practise their
freedom to create heaven on earth. Others take drugs to escape from the hell created by
freedom. The Office of National Statistics found that the pursuit of freedom does not
create a heaven on earth. It found almost one in six UK adults have contemplated suicide at
some point in their lives Below we analyse the various justifications put in favour of
legalising drugs and identify the real crisis behind the issue.

Drug abuse is not new. However the crime epidemic fuelled by the need for drug takers to
pay for their habit has pushed politicians to address this issue. They have pumped
resources into the police force and enacted one initiative after another, but drug related
crime continues to rise, putting an ever-increasing demand on the taxpayer and the police
force. Much police time is taken in arresting both drug pushers and drug takers, taking
limited police resources away from other policing matters. Seven out of ten crimes are drugs
related according to one Home Office study. Government figures also show that over a
third of adults have used illegal drugs at some point in their lives. According to Drugscope,
a policy think tank, there are about 266,000 problem users in the UK. By whatever
measure, drugs are a serious problem for wider society.

The call for the legalisation of drugs is not just restricted to cannabis. Various people
giving evidence to the Commons home affairs committee earlier in the month (March 2002)
urged MPs to legalise heroin. Mr Gillespie, the father of a son who died of heroin abuse,
appealed to MPs to legalise heroin so that it could be regulated to prevent 'impure'
heroin from killing young people. This call was made by others too.

Of the various arguments put forward on this issue, they broadly fall into two
categories, pragmatic and ideological. It may be argued that in the case of Capitalism it is one
and the same, nevertheless we analyse these arguments.

Pragmatic
'Alcohol is a drug and legal so why can't heroin?
Alcohol is a drug and has been legal for many years. It is viewed in the west as a sign
of their civility in that it can be enjoyed at social gatherings. If that is the case with
alcohol, then why not other drugs? That is the gist of the argument.

The Guardian newspaper (29/3/2002) reported that heroin addicts steal an estimated
'43,000 a year. If alcohol is the cause of so many ills in society it is hardly a justification
to legalise drugs, even so, this cannot be the basis for legislating. Many laws in the
past have been considered to be wrong and have been repealed or changed. So basing a new
law on an existing law does not guarantee its correctness. For example, it could have been
argued in the past that since slavery was legal, the enslavement of women too should be
legal, as both blacks and women were considered inferior to the white male.

The contrary argument is equally valid too, in that if drugs are illegal why can't
alcohol be banned? This highlights the inability to base one law on an existing law. If A is
illegal and B is legal, do you make A legal or make B illegal? This dilemma is due to the
absence of a comprehensive reference point upon which to base laws.

'Legalising drugs and regulating its sale will reduce crime. Prohibition does not work'
It is claimed that the money gained through the sale of illegal drugs are used to finance
other crimes. Also the impurity of drugs sold by dubious people poses a major health risk
to drug users.

A cursory look at alcohol, - a regulated drug -, which is only sold by license and then
only to over 18s, undermines the above claim. The BBC revealed (26/3/2002) that 20% of
all 11 to 15 year old drank alcohol. Regulation of alcohol has done little to curtail under
aged drinking. Neither is there any legislating to stop its abuse. A person over the age
of 18 can drink as much as they like to the point of becoming senseless. It is not
illegal to drink to the point of becoming 'leg-less' and so losing the control of ones ability
to stand up. This may be classed as an individual's freedom to drink what they like, but
this type of alcohol abuse costs the British National Health Service '6 billion a year,
which is shouldered by the tax payer.

With regards to prohibition, Rowena Young the author of a government thinktank report
said, ' There is not a single piece of evidence to show prohibition works'. This is true;
prohibition of drugs cannot work within the context of a western society since the law
would be in contradiction with its creed. The creed stipulates individual freedom whereas the
banning of drugs contradicts that same freedom. In such a situation the laws can result
only in failure. Prohibition would only work if there existed a symbiosis between the
creed and the legislation. When people believe in the laws that are applied, the laws can
succeed. In the west the freedom of the individual contradicts with legislation curtailing a
persons freedom.

'It is impractical to police the current drug laws'
Brian Paddick, until very recently the Commander of Lambeth Police in south London, said
in a recent discussion on drugs, "We need to take the criminality out of it by
legalisation and strict control.". So many people are taking drugs, that it is not practical to
arrest them all. Many politicians including chiefs of police too have admitted to taking
'recreational' drugs. Society in the west would cease to function if all drug takers were
put in prison. One government report stated that 1 in 5 of all people arrested were on
heroin. The report also estimated that each heroin addict stole goods worth a staggering
'43,000 a year! (The Guardian, 29/3/2002).

This argument goes hand in hand with the above argument to de-criminalise and regulate
drugs. The police and the government are quick to point that this will greatly reduce crime
figures. If this argument is taken to its natural conclusion, it would conclude that all
crime that is problematic be legalised, that way society would be crime free. No longer
would car theft and muggings be classed as crime. This is preposterous. Such an argument
only exposes the inherent contradiction and the impracticality of it. Such an incoherent
argument only underlines the inability of man to deal consistently with life's problems.

Ideological
Those who hold the concept of freedom sacred, the bedrock of Capitalism, it is argued
that man is free and should be allowed to eat and drink without interference, as long as he
causes no harm to others. A former chief constable of Gwent Francis Wilkinson has said
that the legalisation of cannabis is a logical consequence of the Human Rights Act.

This oft-quoted mantra of freedom is used as a blanket justification to permit all
things. No society practises freedom, rather they all have laws and regulations to organise and
protect society. Allowing man to be absolutely free results in chaos. Those who call for
freedom, do so in relative terms and not absolute, since that is impractical. If freedom
is relative then who has the right to define freedom' If man is free then why should one
man dictate to another the definition of freedom' So whether a society claims to be free
or not, someone has to lay down the law. Hence the real issue is not of whether a society
is free or not, clearly all societies have laws. The real question is who has the right
to legislate, man or the creator of man'

The other equally irrelevant ideological argument posed is that of democracy. If the
majority of people believe that drugs should be legalised, then who are the minority to
insist on its illegitimacy.

The Liberal-Democract party's Home Affairs spokesman Simon Hughes said, "I think public
opinion is also being pragmatic and saying, well, I might not want to use it myself, but
this should not be a policing priority, and there are many things we want the police to
do, and many crimes we want them to deal with, and actually people using cannabis for
recreational activities isn't anywhere near the top of our list."

The opinion of one expert is better than the majority opinion of a thousand lay people,
hence the majority opinion is not always correct. More than this, the human mind is unable
to qualify an act as legal or illegal, since this is a matter of opinion. Alcohol has
benefits as well as harms. Even if man agreed that the harm out weighted the good, he would
disagree on the approach. For example Both Britain and France agree about the harm
alcohol causes. However Britain believes this is best dealt with by liberalising drink laws so
as to avoid binge drinking. France on the other hand is tightening its laws.

Mans inability to objectively legislate is exposed by the contradictory laws on the
statute books. Alcohol is legal, but cocaine is not. Polygamy is illegal but adultery is not.
Laws are in a state of constant flux and inconsistency. A thing legal in one country is
illegal in another. The same thing in the same place may be illegal at one time and then
legal at another time. Since man is influenced by his environment, his pronouncements are
relative and never objective

In order to pronounce a substance as legal or illegal, man is in need of a sound basis to
which to refer to. Only a divine basis can be a valid basis to do this.

Conclusion

The fundamental problem in legalising drugs is not the issue itself, but rather freedom
placing man as the legislator is. Man is unable to legislate in the absence of full
knowledge and his inherent weakness. Here lies the problem. Various principles are used to
justify an opinion not because they are correct, but because they afford the opinion some
respectability. In many cases the real criteria for an opinion is merely benefit or
pleasure.

It may be that you hate something and it is good for you and it may be that you like
something and it is bad for you, Allah knows and you do not know. (TMQ 2:216)

What is beneficial to one person is not necessarily beneficial to another. Which is why
laws are inconsistent with the principles used for their justification. For example some
call to legalise drugs based on the reasoning that prohibition is unworkable. However,
this same argument is not used for car theft, which is also a problematic crime

The mind can thus grasp and comprehend the reality and reach certain conclusions, but the
mind cannot qualify a thing as good or bad. If it attempts to do so, it will be
influenced by the reality and limited by its experience, which is why human debates tend to be
categorized into male/female, rich/poor and black/white divides.

Thus, the drug causing the greatest addiction in the west is not heroin or even crack
cocaine, but rather the slogan of freedom. It is a slogan behind which politicians hide
whilst subjugating a society to their whims and desires. The intoxication induced by freedom
has befogged the minds of many to recognise the fraud of freedom.

'He who adopts an opinion based on his aql, he will reserve himself a place in the
hellfire' (Bukhari and Muslim)








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Muslims help Muslims in Boca Raton

by Unknown

As an act of charity--a congregation helping a young family get back on its feet--it was probably not unlike a thousand other small graces that occur in South Florida every day.

After falling out with his business partners, Daniel McBride, 39, found himself jobless in October 1999. He was struggling with bills, a lonely, homebound immigrant spouse, and two infants to feed. The chiropractor and his wife were living in a small apartment in a loud, seedy section of Oakland Park. Like other recent arrivals, they had no family nearby. They barely knew their neighbors, other transients who were fresh from one place and yearning for another, well away from the pawnshops and liquor stores. Like their neighbors, the McBrides were in transition: between cultures, lands, races and religions. In their short time together, the couple had made a series of category-killing choices that cut across color lines and catechisms. He is a lapsed Catholic from New York who converted to Islam in his mid-30s. She is South African -- a mixed-race "colored" in her native land, but black in the American racial context. Raised a Protestant evangelical, Estie McBride, 28, recently embraced her husband's newfound faith, most visibly reflected in the traditional hijab covering her hair and neck. What anchored them in South Florida--a megalopolis growing darker in complexion, more varied in religions, Babel-like in its many tongues -- was their faith. The McBrides are members of a small but devout congregation at the Islamic Center of Boca Raton, a mosque in an office park near Florida Atlantic University.

As word spread that they had hit a rough patch, members of the mosque pooled their money to help out. Returning to his car one afternoon, the doctor and his wife found it full of groceries: bags of food, baby formula and other necessities. Mirsad Krijestorac, a Bosnian refugee who had struck up a close friendship with the doctor, had spearheaded the effort. A small act, yes. And this, after all, is what communities--those networks of friends, families, co-workers or neighbors that define us--are supposed to do. But as race, language and cultures continue to meld in the yawning sprawl of South Florida, community is becoming ever more complex -- and simple acts a bit more extraordinary. "I came out to the car, and it was full of groceries. I mean, just packed full. I couldn't believe it," Daniel says. "Here were people, a lot of them, who are trying to make it here, too. Most of them aren't my race, aren't from my country, but they gave what they could to help us. "In South Florida -- with the crime and the urban sprawl -- people took care of us when we needed it," he says, shaking his head. The small mosque in Boca Raton has all the elements of a Norman Rockwell painting, but only if the famed artist of middle-class America added more skin tones, cell phones, kafiyyehs and Quranic verses to his portraits of community. As a microcosm of what's happening in the region, the Islamic Center offers a peek into the future of community here, and the McBrides a glimpse at one modern family.

Like South Florida's newer migrants, they and their fellow believers are young, often parents. Many are professionals working at universities or large corporations. Others are small- business men and women kneeling to pray in offices and workplaces in the afternoon or early evening. They are immigrants, foreign-born sojourners from a wide variety of countries, who may have spent time in New York City or another Northeastern city before moving here. And they are browner, part of a more diverse group of people moving in from countries like Trinidad, Pakistan, Egypt or Bosnia, as well as Latin America. Their migration can be spiritual and emotional as well as physical. Many are fleeing wars. Some poverty. Some convert to new religions even as they make new homes. Others are drawn back strongly to their native faiths as they search for community here. A Sun-Sentinel survey done by Florida Voter of 1,000 residents in Broward, Palm and Miami-Dade counties found that immigrants give greater importance to religion in their daily lives than do non-immigrants. Immigrants ranked religion just behind family and work in terms of its importance in their daily lives. U.S-born residents placed religion further down a scale, behind friends and recreation. Daniel McBride From the moment he started reading the Quran, Daniel felt it was the instruction manual for the religious life he had long been seeking. Daniel, raised Catholic in Elmira, N.Y., had always felt the presence of God. But he lacked a clear channel of communication. After finishing college in Virginia, Daniel spent almost a decade teaching physical education in elementary and junior high schools. In the early 1990s, he enrolled in an Atlanta college, his goal to become a chiropractor. As he continued to grapple with a crisis of faith in his early 30s, Daniel began investigating other religions. Judaism crossed his mind, but it never took hold. He ranged over Protestant theology, from fundamentalist Christianity to sitting in on African-American congregations. "I always had a strong belief in God, but I didn't know how to worship," Daniel says. "I didn't know how to pray. I didn't know how to show respect." A friend lent him a copy of the Quran.

"I realized this was it," Daniel says. "It was clear, straightforward thinking in the book. It just all came together: so many things I had been thinking for so long." By then, he was a chiropractor in Jacksonville. Seeking out a mosque he had read about in a newspaper, Daniel quizzed the imam, the spiritual leader, about the translation he was reading. After being reassured it was an accurate Quran, Daniel made his profession of faith, an act known in Islam as a shahadah. Even as he became spiritually moored, Daniel was becoming a global citizen. Just before his decision to convert, the chiropractor had taken a job in South Africa, filling in for vacationing native doctors for several months. In less than a year, Daniel had changed professions and religions and was about to move halfway around the world. "You always hear of people coming to a religion because of some crisis or catastrophe in their life, but that wasn't the way with me at all," Daniel says. "I was on top when I decided to convert: I had a new profession. I was moving to a new country. I was looking forward to life and things were coming into place." Estie McBride Arriving in Port Elizabeth, South Africa, Daniel found himself isolated. He was lonely and trying to live according to the dictates of his new faith. And he had moved to a country that was in the midst of a massive racial revolution. In 1995, South Africa was shifting from an all-white rule under the system of apartheid to majority black rule under a democratically elected government. The year before, former political prisoner Nelson Mandela had been elected as the country's first black leader. A black majority upset age-old divisions that had governed relations between black, white and the mixed-race populations. The revolution seriously crippled Estie Grootboom's ability to find a teaching job just as she was trying to become independent. Just out of college, a child from a middle-class family of teachers in the small sheep-farming town of Graaff-Reinet, she had moved several hours away to the city of Port Elizabeth in search of work. A sheltered young woman from a small town now living in a big city, Estie was unable to find either a job in a school or more lucrative work as an airline hostess. "It's very hard to explain what it's like over there: It was like Boca Raton would be just where the whites live," she says. "Fort Lauderdale would be where the coloreds lived. And all the blacks would live in Miami. That's the way people live over there. It's organized like that. You don't really question it. "We had always grown up thinking we were inferior to whites, but knowing we weren't as bad off as blacks."

Walking one day by an office on her lunch break, Estie was stopped by a white man. He said that he was an American, and that he had noticed her walking by for several days and wanted to meet her. His name was Daniel McBride. "It was the first white man ever who wanted to be friends with me," she says. "And he was a professional. I was very scared. I had heard a lot of stories about white men attacking colored girls, taking advantage of them." Even though he had less than three weeks left in his stay, the two started seeing each other. Daniel left to return to the United States and Estie wasn't sure she was going to hear from him again. Within weeks, a letter arrived saying he wanted to continue their relationship.

He called once, then again and again. Soon, the two were speaking almost every night, often at the cost of hundreds, even thousands of dollars a month. Daniel asked her to marry him, sent a plane ticket. The couple moved back for a while to South Africa, where Daniel operated a chiropractory practice in Graaf-Reinet, a town that seemed a throwback to those Rockwellian communities of the 1950s. "Everything closed at 5, and on the weekends everything just shut down completely," he remembers. "For a year it was nice, but I really had grown used to 24-hour convenience stores, going out to the supermarket and knowing you can find something whenever you wanted it. It was time to leave." They lived for a while in the Bahamas, then decided to settle in South Florida. Daniel's parents lived in Sebastian, and he was looking for a place closer to them, yet tolerant of both his religion and his mixed-race marriage.

"We're an interracial couple, so South Florida made more sense," Daniel says. "We found an area close to an Islamic community, close to my parents, so we could tie it all together."

The imam After they find a home or an apartment near their job, after they check out the local schools, the migrants who make South Florida their home often search for a place to worship. For foreign-born immigrants especially, churches, mosques and synagogues can be important points of entry. The language and the values are familiar. Good friends as well as good business contacts can be made there. It's a natural place for those with a yearning to volunteer their time in the new world. The community of like-minded believers can be one-stop shopping: a crisis center, welfare shelter, day care center and chamber of commerce. Opened last year in Plum Plaza in Boca Raton, the 2,200-square-foot Islamic Center is the place of worship for about 200 people. Formed originally from a community of Muslim students and professors at FAU, the mosque is now a gathering place for many young families and career-minded singles. The many couples with children were what drew the McBrides, despite long commutes from their first home in Broward County. Though Daniel still works in Hollywood, the family recently moved into an apartment within walking distance of the mosque. The pressure of making it in South Florida often cripples marriages, stresses finances and hampers efforts to plant roots. Immigrants worshiping at the mosque often are supporting extended families in places as far-flung as Indonesia, Pakistan or the occupied West Bank. Still others are refugees, from war-torn cities like Sarajevo or Belgrade, who have lost everything. The imam of the mosque, Ibrahim Dremali, presides over this congregation with a mix of humor and devotion. If American television ever does a drama about Muslim families, central casting might call him for an Islamic version of Seventh Heaven or Touched by an Angel. "I'll get calls late at night from couples fighting over things like money or how to raise their children," Ibrahim says. "Islamically, a woman has the right to her money, the money she earns, her dowry money. It is her money. But a lot of men come to the United States and like to change the rules. "You get called on to help solve these problems. Maybe the husband needs money to help support his parents, maybe there is a fight over their kids," he says. "I like to use humor so they'll come to me. If you don't make people feel comfortable, they won't approach you with their problems." The act of immigration is rarely so simple as moving from Point A to Point B. Long after they arrive, immigrants wrestle with changes in perception that can alter personal beliefs, codes and creeds they had thought were long established. Each brings a concept of community rooted in his or her native culture. As if unpacking from a long journey, they discover things about themselves that had lain undisturbed since being tucked away. "When people move to another country, they are often looking for a new means of religious expression, as well as a job or a new life," says Edemilson A. Cardoso, a pastor with two Brazilian-based Seventh-day Adventist congregations in Broward County. "I see this a lot," he says. "Many in my congregations weren't Seventh-day Adventists in Brazil. Many had no religion at all. But they come here and they're looking for new way to believe as well as a new way to live." Mirsad Krijestorac Before he arrived in the United States seven years ago, Mirsad didn't give much thought to religion and even less to Islam. Mirsad, 33, a well-known rock music promoter in Belgrade, Yugoslavia, made his community in the fast-paced world of artists, intellectuals and nightclubs.

But as war broke out in the early 1990s, Muslims became targets in Belgrade. Mirsad's high-profile career in the Yugoslavia of dictator Slobodan Milosevic made him a marked man. "First they'd beat or killed Muslims who were successful businessmen," Mirsad says. "And they'd put that in the newspaper like it was shocking news. But the news actually served the purpose of sending the message. "Many people got the message and left," he says. "It got to the point that I was being stopped, guns were being pointed at me, so I left, too." Mirsad lost everything. Arriving in New York with few contacts and no community to turn to, he ended up depressed and spent most of his days in bed. "That war destroyed all the human values inside of me to the point that I literally collapsed," he recalls. "I was desperately trying to build the human values I had again, but there was nothing to hold on for." After about six months laid up with a bad back and other stress ailments, Mirsad began thinking more and more about Islam. He realized that he had little knowledge of the religion of his ancestors. He had no idea why Muslims were so hated, why a mere Muslim name had destroyed his glittering life in Belgrade. "Simply because of my name, what connected me to Muslims, I had to go through everything," he says. "So I said, `Let me see what this really means.'" Moving with his family to South Florida, he slowly found his way to the Boca Raton mosque. The equivalent of a born-again Muslim, he began educating himself about the religion that had determined his fate. The tiny storefront mosque quickly came to define his community in South Florida. His wife made her shahada here, her joyous friends calling him at work to give him the good news. His children found friends among the children of Arabic, black and white children whose parents come here: a diversity, he points out, that is lacking in many other religions. Attending religious lectures, he started to notice Daniel. Both stood out as white, non-Arabic speakers. Both were seeking to learn more about the religion, Mirsad as a child of secular European Muslims, Daniel as a recent convert. Both had served as the vehicles for their wives' conversion to Islam. Both had two children.

"Eventually we found a lot of things in common," Mirsad says. "You like to spend time with the people who like the same things you do." When the McBrides fell on hard times, there seemed little question as to what he must do.

"You know that your neighbor has a problem, what are you going to do?" Mirsad asks. "You're going to help him. Is that something special? I feel like it's nothing special. I actually feel like I didn't do enough." What Mirsad finds so wondrous about his new country is not the permanence of its communities, but their impermanence. The mobility, the sprawl that so many Americans complain about may be its saving grace, he suggests. So, the idea that a Bosnian refugee would rediscover his faith in exile, find his way to Boca Raton and end up helping an American who found his own way to a new faith--it really isn't that surprising at all. "When you go to Europe, you see people whose family have lived there for generations, and they feel this is very important and they want to hold on to it," he says. "And when I see this in America, I have to laugh. "Look, you build houses here so you can destroy them easily. It's a completely different kind of thinking. Over there in Europe, you build them so they'll last 200 years."






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FASTING SIX DAYS OF SHAWWAL (Sittu Min Shawwal)

Shawwal is the tenth month in the lunar calendar, as mentioned earlier. The first of Shawwal is Eidul Fitr. After the festivity of Eid it is recommended to observe six days of fast. This fast may be observed continuously non-break, or it may be observed one day at a time. If you observe it continuously, you may start on the fourth day and end on the ninth of day Shawwal, or you may select days at random, provided you complete six days before the end of Shawwal. For instance, you may observe the third, fifth, seventh, ninth, 14th and 15th days. Abu Ayyub Al-Ansari (raa) related the Messenger of Allah, (saas), said:

"Whoever observes the Ramadan fast and follows it with six days of fast in Shawwal, it is as if he has fasted Dahr (the whole year)." (Bukhari) It has been mentioned earlier that Dahr means the whole year. Possibly it may also mean forever, or for life.

Analyzing this hadith, our jurists (`Ulama) explained how according to this hadith, a Muslim who fasts during Ramadan every year and follows it with six days fast of Shawwal, will be credited for fasting a whole lifetime. The Jurists correctly said: a good deed (hasanah) is rewarded a minimum of ten times its equivalent. It follows, then, that one Ramadan is equivalent to ten months of fasting, and the clincher, six days, is equal to two months, (6x10=60). That undoubtedly completes the year's twelve months. Thus, we see the wisdom and the reason why the Prophet (saas) mentioned six days after Ramadan in Shawwal, not five or seven.




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Remaining Steadfast After Ramadhan

Ahadeeth us-Siyaam: Ahkaam wa Adab

----------------------------------------------------------------------
Sufyaan ibn `Abdillaah radhiallahu `anhu said: "O Messenger of Allah, tell me something about Islaam, which I cannot ask anyone else besides you." He said: "Say: 'I believe in Allah' and then be steadfast (upon that)." [Saheeh Muslim (38)]

The hadeeth is proof that the servant is obligated, after having eemaan in Allah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion without drifting away from it, to the right or to the left.

If the Muslim lives through Ramadhaan and spent his days in fasting and his nights in prayer and he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allah at all times. This is the true state of the slave, for indeed, the Lord of the months is One and He is ever watchful and witnessing over his servants at all times.

Indeed, steadfastness after Ramadhaan and the rectification of one's statements and actions are the greatest signs that one has gained benefit from the month of Ramadhaan and striven in obedience. They are tokens of reception and signs of success.

Furthermore, the deeds of a servant do not come to an end with the end of a month and the beginning of another, rather they continue and extend until he reaches death. Allah says:

"And worship your Lord until the certainty (death) comes to you." [al-Hijr: 99]

If the fasting of Ramadhaan comes to an end, then indeed the voluntary fasting is still prescribed throughout the entire year. If standing in prayer at night during Ramadhan comes to an end, then indeed, the entire year is a time for performing the night prayer. And if the Zakaat-ul-Fitr comes to an end, then there is still the Zakaah that is obligatory as well as the voluntary charity that lasts the whole year. This goes the same for reciting the Qur'aan and pondering over its meaning as well as every other righteous deed that is sought, for they can be done at all times. From the many bounties that Allah has bestowed upon his servants is that He has placed for them many different types of righteous acts and provided many means for doing good deeds. Therefore, the ardor and zeal of the Muslim must be constant and he must continue to remain in the service of his Lord.

It is unfortunate to find that some people perform worship by doing different types of righteous deeds during Ramadhaan. They guard strictly upon their five daily prayers in the masjid, they recite the Qur'aan a lot and they give in charity from their wealth. But when Ramadhaan comes to an end, they grow lazy in their worship Rather, sometimes they even abandon the obligations, both generally, such as praying in congregation, and specifically, such as praying the fajr prayer.

And they commit forbidden acts such as sleeping over the time of prayers, indulging in places of foolishness and entertainment, and mingling in parks, especially on the day of `Eed. Obtaining help from these evils is only through the grace of Allah. Thus, they demolish what they have constructed and destroy what they have established. This is an indication of deprivation and a sign of perdition. We ask Allah for His safeguarding and protection.

Indeed, this type of people take the example of turning in repentance and ceasing from committing evil deeds as something specific and restricted to the month of Ramadhaan. And they stop doing these (good) acts when the month stops. Thus, it is as if they have abandoned sinning for the sake of Ramadhaan, and not out of fear of Allah. How terrible is the state of these people, who do not know Allah, except in Ramadhaan!

Truly, the success that Allah grants His servant lies in the fasting of Ramadhaan. His assisting him to do that is a great favor, thus the calls for the servant to be grateful to his Lord. This understanding can be found in the statement of Allah after completing the favor of the month of fasting:

"(He wants that you) must complete the same number of days,
and that you must magnify Allah (by saying Allahu Akbar) for having guided you,
so that you may be grateful to Him." [2:185]

The one who is grateful for having fasted, will remain upon that condition and continue to perform righteous deeds.

Verily, the true way of the Muslim is that of one who praises and thanks his Lord for giving him the ability to fast and make qiyaam. His condition after Ramadhaan is better than it was before Ramadhaan. He is more receptive to obey, desiring to do good deeds and quick to enforce the obligatory acts. This is because he has gained benefit form this prominent institute of learning. It is that of one who fears for having his fast not accepted, for indeed Allah only accepts from those who fear Him.

The righteous predecessors would struggle to complete and perfect their deeds, hoping afterwards, that it would be accepted and fearing that it would be rejected. From the reports of `Alee, "Be more concerned with having your deeds accepted than the deed itself. Did you not hear Allah say: 'Verily Allah, only accepts those from those who fear Him. (i.e. possess taqwaa).' [5:27] "[Lataa'if ul Ma`aarif, p. 246]

`Aa'ishah said: "I asked the Messenger of Allah concerning the ayah: 'And the one who are given what they are given and their hearts tremble with fear.' Are they the ones who drink alcohol and steal?" He said: "No, O daughter of as-Siddeeq. Rather, they are the ones who fast and pray and give in charity yet fear that it won't be accepted from them. They are the ones who rush to do good deeds and they are the first to do them." [Saheeh Sunan at-Tirmidhee 3/79-80]

So be warned and again be warned of turning backward after having attained guidance of going astray after persevering. And ask Allah to provide you with duration in doing righteous deeds and continuity in performing good acts. And ask Allah that He grant you a good end, so that He may accept our Ramadhaan from us.




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The Battle of Badr

The Great Battle of Badr took place on the seventeenth of Ramadan, two years after the Hijra. This was the first battle that the believers ever engaged in with the disbelievers, and it is, by far, the most famous and most renown, becuase of the several extraordinary events that occured during it. Rasoolullah (saws) had encouraged the Muslims to oppose the Quraish caravan which was returning to Mecca from Sham. The Muslims went out with 300 and some soldiers not intending to meet a caravan of about 40 men, not intending to fight but only to overpower them. The caravan escaped, but Abu Sufyan had already sent word to Quraish to come and protect it. The Quraish marched with enormous army of 1000 men, six hundred wearing shields, 100 horses, and 700 camels, and luxurious provisions to last for several days. The disbelievers wanted to make this a victory that would put fear into the hearts of all the Arabs. They wanted to crush the Muslims once and for all and the odds were overwhelmingly in their favor. Imagine that the believers with their small army (including only 2 horses), going out with the intent of meeting a mere 40 unarmed man and instead meeting a well- prepared army of *3 times* their size.... Rasoolullah (saws) could have easily ordered the believers to fight and they wouldn't have hesitated to comply, but, he (saws) wanted to emphasize to his followers that they should fight out of conviction and iman and to teach us a lesson in the process. He gathered his followers to conduct shura (consultation). Many of the muhajireen ( the Muslims who emigrated from Mecca to Medinah) spoke up, using the most eloquent of words to describe their dedication. But there was one of the sahabah whom all the others envied for his statement to Rasoolullah (saws). He, Miqdad ibn al Aswad, rose up in front of the crowd and said, 'Ya Rasoolullah! We will not say to you like Bani Israel said to Musa, 'Go you and your Lord and fight, we are here sitting (waiting).' (surat al maa'idah). Go by Allah's blessing and we are with you!" And so Rasoolullah (saws) was very pleased, but in his greeat wisdom, he waited silently, and some among the Muslims knew what he intended. So far only the muhajiroon had given their consent, but it was the Ansar (the Muslims who lived in Medinah and welcomed the Muslims into their city) who had the most to loose in this stake and it was not a part of the pledge (that Rasoolullah had taken from the Ansar at 'Aqabah) for the Ansar to fight with the Muslims in foreign territory. So, the great leader of the Ansar, Sa'd ibn Mu'adh spoke up, "Ya Rasoolullah! Maybe you mean us." Rasoolullah (saws) responded in the affirmative. Sa'd proceeded to give a beautiful speech in which he said, among many things: "O Messenger of Allah, we have believed in you and we believe that you are saying the truth. We give you, based on that, our covenant to listen to and obey you.....By Allah, the One Who sent you with the truth, if you were to enter the sea, we would rush into it with you and not one of us would stay behind...May Allah show you in our actions what will satisfy your eyes. So march with us, putting our trust in Allah's blessings." Rasoolullah (saws) was very pleased by this and said, 'Forward and be of cheer, for Allah has promised me one of the two (the caravan or the battle), and by Allah, it is as if I now saw the enemy lying prostrate.' The Muslims marched forward and encamped at the nearest spring of Badr (closest to Medinah, which is north of Mecca). One of the companions, Al-Hubab ibn Mundhir, asked Rasoolullah (saws), ' Has Allah inspired you to choose this very spot or is it stratagem of war and the product of consultation?' Rasoolullah (saws) said, 'It is the product of stratagem of war and consultation.' So Al-Hubab suggested that the Muslims encamp further south on the nearest water well, make a basin of water for themselves, and destroy the other wells to thereby restrict to Quraish's access to the water. Rasoolullah (saws) approved of his plan and carried it out.[*] Then, Sa'd ibn Mu'adh suggested that a trellis or hut be built for Rasoolullah (saws) as a protection for him and to serve as a headquarters for the army. Rasoolullah (saws) and Abu Bakr stayed in the hut while Sa'd ibn Mu'adh and a group of his men guarded it. Rasoolullah (saws) spent the whole nigh preceeding the battle in prayer and supplication evn thought he (saws) knew that Allah (swt) had promised him victory. It was out of his (saws) love for and worship and submission to Allah (swt) that he did this. And it was said that this is the highest form of 'ibadah knowns as ''ain al yaqeen', a state of being completely dependant and submissive to Allah (swt), which distinguished him (in superiority) from Abu Bakr As siddiq (ra) who only had ' 'ilm al yaqeen', the certainty of the promise. Unusally, that same night, the night when tensions were mounting for one of the biggest events in history, the night before the battle that would signify the progress or defeat of Islam, instead of being nervous, worried and unable to sleep, the Muslim army enjoyed a sound and refreshing sleep. That night was the night of the 17th of Ramadan, the year 2 A.H. This was a Divine favor which Allah (swt) mentioned in the Quran: '(Remember) when He covered you with a slumber as a security from Him, and He caused rain to descend on you from the sky, to clean you thereby and to remove from you the Rijz (whispering, evil suggestions, etc.) of Satan, and to strengthen your hearts, and make your feet firm thereby.' [8:11] The seond favor from Allah (swt) mentioned in this verse is the rain that Allah (swt) sent upon the believers that very night. The place where the Muslims were to encamp was made of sandy ground which was hard to walk on becuase one's feet could easily sink in it. Allah (swt) sent the rain to make the ground firm under their feet and sent the sleep to make their hearts firm. The next morning, Rasoolullah (saw) was still asleep when Quraish was very closely approaching. Abu Bakr (ra) was very hesitant to wake the noble Messenger (saws), but was forced to do so becuase Quraish were approahcing quickly. The Muslims were arranged in ranks. When the two parties appoached closer and were visible to each other, Rasoolullah (saws) began supplicating, 'O Allah! The conceited and haughty Quraishites are already here and defying You and and belying Your Messenger. O Allah! I m waiting for Your victory which You have promised me. I beseech You Allah to defeat them.' He (saws) then gave strict orders that his men would not start fighting until he gave them his final word. He recommended that they use their arrows sparingly [1] and never resort to swords unless the enemies came too close. [2] The Quraish were haught and arrogant and confident in their superior number, weapons, and provisions but it is Allah (swt) who would decide the matter: '(O disbelievers) if you ask for a judgement, now has the judgement come unto you and if you cease (to do wrong) , it will be better for you, and If you return (to the attack), so shall we return, and your forces will be of no avail to you, however numerous it be, and verily, Allah is with the believers.' [8:19] The battle began with a confronation between three men from each side:

-- Hamza (Rasoolullah's uncle)vs.'Utbah ibn Rabi'a
-- Ali (Rasoolullah's cousin)vs.Al-Waleed ibn 'Utbah
-- 'Ubaidah ibn al Harith vs. Shaybah ibn Rabi'a

In the former two cases, Hamza and Ali killed their opponents, but 'Ubaidah (despite killing his opponent) was severely wounded and died about four or five days later. The fighting intensified, and many more duels broke out. In the midst of all of this, Rasoolullah (saws) continued to supplicate his Lord. He (saws) said, 'O Allah! Should this group (of Muslims) be defeated today, You will no longer be worshipped.'Abu Bakr witnessed this incessant supplication so He said to Rasoolullah (saws), 'O Rasoolullah, you have cried out enough to your Lord. He will surely fulfill what He has promised you.'

Immediate was the response of Allah (swt), Who sent down angels from the heavens for the help and assistance of Rasoolullah (saw) and his companions. The Quran marks this miraculous occurance: 'I will help you with a thousand of the angels each behind the other (following one another) in succession.' Quran [8:9] Rasoolullah (saws), in his hut, dozed off a little and then raised his head joyfully crying and said, 'O Abu Bakr! glad tidings are there for you. Allah's victory has approached. By Allah, I can see Jibreel on his mare in the thick of a sandstorm.' Then he came out of the hut and exclaimed: 'sayuhzamul jam'u wa yuwwalloonad-dubur' Quran [54:45] (Their multitude will be put to flight, and they will show their backs.) This is in fact one of the miracles of the Quran becuase this verse was revealed in Mecca before any of these events at Badr had taken place. Omar (ra), upon hearing Rasoolullah (saws) proclaim this verse on this occasion said, 'When this verse was first revealed, I asked Rasoolullah what it means. What multitude? What deafeat? And Rasoolullah (saws) didn't answer me. But when I saw him recite it on that occasion, I then understood.' Then Rasoolullah (saws) took a handful of dust and cast it at the enemy and said : 'Confusion seize their faces!' As he flung the dust, a violent sandstorm blew like furnace blast into the eyes of the enemy. About this, Allah says: 'And you (i.e. Muhammad -saws) threw not when you did throw, but Allah threw.' [8:17] It was at this point that Rasoolullah (saws) gave orders to launch a full counter-attack. He incited the believers reciting the following verse: 'And be quick for forgiveness from your Lord, and for Paradise as wide as are the heavens and earth.' [3:133] The spirit of the Muslims was at it peak and they fought with the untmost courage and bravery severly wounding the Quraish army, killing many of their men and instilling fear in their hearts. The Muslims did not know that Allah's help was about to descend upon them. They only knew the odds that were apparent to both sides: 100 against 300, 700 camels against 70 camels, 100 horses against 2, enourmous provisions against none, an intent and preparation for war against an unprepared group of believers. Still, despite all odds, they had trust in Allah (swt) and His Messenger and they were willing and even hoping to give their lives of this dunya for the ever-lasting abode of Jannah. Because of their devotion Allah (swt) sent His help and victory.

In addition to sending down angels, Allah (swt) also brought another miraculous occurence to ensure the Muslim victory. Allah says: "'(And remember) When Allah showed them to you (Muhammad) as few in your dream, if He had shown them to you as many, you would have surely have disputed in making a decision. But Allah saved (you). Certainly, He is the AllKnower of what is in the breasts.'' [8:43] And indeed, Allah (swt) did fulfill His promise: 'And (remember) when you met (the army of the disbelievers on the Day of the battle of Badr), He showed them to you as few in your eyes and He made you appear as few in their eyes, so that Allah might accomplish a matter already ordained (in His Knowledge), and to Allah return all matters (for decision).' [8:44] Many of the disbelievers were killed in this battle, the most noteworthy of which was Abu Jahl, the archenemy of Islam. When Rasoolullah (saws) set out to look at his corpse, he (saws) said, "'This is the Pharaoh of this nation."' And so the Muslims defeated the disbelievers in a humiliating defeat by the Help of Allah (swt). Indeed Allah, again, fulfilled His promise, "'Their multitude will be put to flight, and they will show their backs'" [54:45] The disbelievers, with all their might, turned their backs and ran away from the Muslims in disgrace and utter humiliation. Allahu Akbar wa lillah al Hamd.

[*] I the book by Dr. al Sibai, Sh. Jamal Zarabozo says that this story was not narrated through authentic chains, although it is mentioned in several famous books of seerah (with reliable authors) who were silent about its authenticity. Allahu a`lam.

[1] Sahih al-Bukhari, 2/568

[2] Abu Daud, 2/13






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How to Seek Laylatul-Qadr

by Shaykh Muhammad Nasir-ud-Deen al-Albani

Adapted from "The Night Prayers: Qiyam & Tarawih from works by Muhammad Nasir ud-Deen al-Albani
(and other scholars)"
Compiled by Muhammad al-Jibali, ? 1997 QSS


Laylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Praying Qiyaam

It is recommended to make a long Qiyaam prayer during the nights on which Laylat ul-Qadr could fall. This is indicated in many hadeeths, such as the following:

Abu Tharr (radhiallahu `anhu) relates:

"We fasted with Allah's Messenger (sallallahu `alayhi wa sallam) in Ramadaan. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadaan) left. Then he stood with us (that night - in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed. So we said, 'Allah's Messenger! Wouldn't you pray with us the whole night?' He replied:

'Whoever stands in prayer with the imaam until he (the imaam) concludes the prayer, it is recorded for him that he prayed the whole night.'?" [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-Bayhaqi. Their isnad is authentic.]

[Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyaam) with the imaam and to pray witr with him as well, for the Prophet (sallallahu `alayhi wa sallam) said: "When a man prays with the imaam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il]

Abu Hurayrah (radhiallahu `anhu) narrated that the Messenger (sallallahu `alayhi wa sallam) said:

"Whoever stands (in qiyaam) in Laylat ul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]

Making Supplications

It is also recommended to make extensive supplication on this night. `A'ishah (radhiallahu `anha) reported that she asked Allah's Messenger (sallallahu `alayhi wa sallam), "O Messenger of Allah! If I knew which night is Laylat ul-Qadr, what should I say during it?" And he instructed her to say:

"Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me." [Recorded by Ahmad, Ibn Majah, and at-Tirmithi. Verified to be authentic by Al-Albani]

Abandoning Worldly Pleasures for the Sake of Worship

It is further recommended to spend more time in worship during the nights on which Laylat ul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah. `A'ishah (radhiallahu `anha) reported:

"When the (last) ten started, the Prophet (sallallahu `alayhi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family." [Al-Bukhari and Muslim]

And she said:

"Allah's Messenger (sallallahu `alayhi wa sallam) used to exert more (in worship) on the last ten than on other nights." [Muslim]








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Taraweeh

Taraweeh
by Anonymous

The Ramadan nightly prayer has a special merit over other nights. The Messenger of Allah said: "Whoever observes night prayer in Ramadan as an expression of his faith and to seek reward from Allah, his previous sins will be blotted out." (Muslim)

In this hadith, faith means faith in what Allah has promised the observers of night prayers. To seek reward mean, the observer's intent is not for eye service or seeking special recognition from someone.

Taraweeh is derived from the Arabic root word, raaha, which means to rest, relax and use as recreation. It is so called because the believers used to prolong it. After every four raka'ats they would stop for rest and relaxation and resume until taraweeh was complete.

Taraweeh In Jamaa`ah
The Messenger of Allah (saas) was the first to establish the Sunnah of congregational, jamaa`ah prayer of taraweeh in the Masjid. Then he did not continue with the Sunnah for fear that it might be made mandatory on the Ummah in Ramadan, and they might not be able to do it. In the books of Bukhari and Muslim, 'Aishah (raa) has been reported as saying:

"The Messenger of Allah (saas) observed Taraweeh prayer in the Masjid one night and people prayed with him. He repeated the following night and the number of participants grew. The companions congregated the third and fourth night, but the Messenger did not show up. In the morning he told them, "I saw what you did last night, but nothing prevented me from joining you except my fear that it might be made mandatory on you in Ramadan."

This hadith is a clear indication that the Taraweeh in congregation was not an innovation of 'Umar, the second Khalifah, despite his saying to the contrary. For it has been related that: "Umar bin Al-Khattab attended the Masjid at night in Ramadan and saw people praying individually in every corner of the Masjid with a few in groups. He did not like the sight a bit. 'Umar said, `I thought it would be better to gather these under one Imam'. So, he combined them under 'Obayi bin Ka'ab and Tamimu Ad-Dari to alternate and lead the believers in eleven raka'ats of night prayer. The next day `Umar was in the Masjid which was full with Taraweeh prayers. He was delighted. He said: `Well, this is the best Bid'ah (innovation).'"

`Umar's use of the word bid'ah in this report has been presented and unjustifiably cited as justification for concocting up various so called good innovations. In truth, the Khalifah 'Umar's act to gather the believers in Jama'ah is not bid'ah. For it was the Messenger of Allah himself who started jama'ah by praying in congregation the first and second day, then stopped only as he feared it would become mandatory. After his death, the fear of Taraweeh becoming mandatory (Fard) was not only remote, it was impossible. With the death of the Prophet Muhammad (saas), there will be no more revelation to change any law or rule by abrogation.

Number of Raka'ats in Taraweeh
As for the number of raka'ats in Taraweeh and Witr, the worthy ancestor, Salaf as-Saalih disagreed on the amount of Raka'ats. These numbers are mentioned for raka'ats: 39, 29, 23, 19, 13, and 11 raka'ats. Of all the numbers mentioned, none is sounder than 11 raka'ats. 'Aishah (raa) was asked how was the prayer of the Prophet (saas)? She replied: "He did not pray in Ramadan or some other times more than eleven raka'ats." (Muslim/Bukhari)

However, there is nothing wrong with praying more than 11 raka'ats. Perhaps that is why different numbers are observed. The Prophet himself was asked about night prayer and he said: "It may be done in two raka'ats, and if anyone fears the appearance of morning, he should pray one rak'ah as a Witr for what he has already prayed." (Bukhari/Muslim)

As this hadith indicates, if a person is to pray individually at night, by daybreak he would have prayed one hundred and one raka'ats, or more.

In their desire to pray more raka'ats, some people make Taraweeh in extreme speed. That is wrong, especially when the speed leads to a breach of certain rules of prayer. In that case, the prayer will not be valid. Similarly, it is undesirable for an Imam to pray with such speed whereby the followers will have difficulty observing the necessary deeds in Salaat.

Neglecting Taraweeh
No one should neglect Taraweeh without a good reason, for it is part of physical and spiritual training, for its observation soon after Iftar insures timely and proper digestion of food. Besides, there are spiritual rewards awaiting the observers of this prayer. No one would like to leave the Masjid before the prayer is over.

Everybody should attend the Masjid prayers, including women, provided they are properly covered. The Messenger of Allah said: "Prevent not the women servants of Allah, from going to the Masjid of Allah." However, when they attend the Masjid they should wear no perfume, nor raise their voices, and or show their beauty. Allah (SWT) states: "...they should not display their beauty and ornaments except what (must ordinarily) appear thereof..." (Al-Qur'an, 24:31)

What ordinarily appears, refers to the outer garments, for when the Messenger (saas) commanded women to attend Eid prayer, Umm 'Atiyah (raa) said: "O Messenger of Allah, some of us do not have the outer garment (jilbab). The Messenger of Allah told her to let a sister (who has more than one) give her one to wear." (Agreed upon)

It is Sunnah that they pray behind the men in the rear lines. The Messenger has been reported as saying: "The best lines for men are the front lines and the worst lines for men are the rear lines. The best lines for women is the rear and the worst lines of women are the front line. (Muslim)

The women should leave the Masjid as soon as the Imam says: As-Salaamu 'Alaikum. They should not delay without a valid reason. In a hadith by Umm Salmah, she said: "When the Messenger of Allah (saas) saluted to end prayer, the women would stand up to leave and the Messenger would remain in his place for a while." Umm Salmah (raa) said: Allah is the best knower, but perhaps the Messenger did that so women would leave before men could overtake them". (Bukhari)






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Not done enough this Ramadan

by Udiana Jamalludin

"Oh how swiftly, it's mid Ramadan now I sit here, wondering and thinking how,

Have I spent my first days of Ramadan fruitfully?
Or have I wasted the time unknowingly?"
-excerpt of the poem "Not done enough this Ramadan" by Udiana Jamalludin
Enough said. I received Sr. Udiana's poem via e-mail just in time
to ponder this question.
Ramadan, as usual, has flown by. Despite planning beforehand, many
of us may have gotten caught up in a normal routine after
accustoming ourselves to the change in schedule the blessed month brings.
This may have affected our initial plans to increase our worship,
contemplation and to seek Allah's Forgiveness and Mercy with greater fervor.
Perhaps. But the last ten days and nights of Ramadan are still
ahead for us to benefit from. Ask yourself these questions and see
what you can do to make the most of what's left of Ramadan this year, Insha Allah.
1. Have I kept pace with the amount of Quran I wanted to read, or have I fallen behind?
2. If so, how much do I have to read on a daily basis the rest of Ramadan to catch up?
3. Have I tried to attend Tarawih regularly, or did I use weak excuses to get out of it?
4. Did I ever pray the night prayer?
5. Did I try praying my five daily prayers with more sincerity, concentration, and focus than usual?
6. Did I invite anyone over for Iftar?
7. Did I help any needy person, even a panhandler or beggar, when I was fasting?
8. Did I regularly seek Allah's Forgiveness and Mercy with sincerity, fear and hope?
9. Did I encourage my family to fast or participate in regular opportunities for more rewards that come with Ramadan (i.e. good deeds in general, but also Tarawih, more reading of the Quran, etc.).
10. Did I memorize any more Quran than what I knew before Ramadan started?
11. Did I try to be more patient in Ramadan than I normally am?
12. Did I try to control my anger, especially while fasting?
13. Did I try harder to avoid backbiting and slander?
14. Did I constantly check my intentions, to make sure that my good deeds were for the sake of Allah alone, not to impress others, gain their favor, or to show off?
15. Was there even an atom of pride in my heart?
16. Was I quieter and more contemplative?
17. Did I cry in my prayers?
18. Did I read more Islamic literature apart from the Quran?
19. Did I make sincere repentance to Allah, really feeling sorry for my sins, or did I just verbally say "Astaghfirullah" with no real remorse for my bad deeds?
20. Did I forgive those who hurt me?
21. Did I avoid hurting anyone with my attitude, words, intentions or actions?
22. Did I give any more Sadaqah than I normally give?
23. Did I share the message of Ramadan and Islam with a non-Muslim?
24. Did I share the message of Ramadan and Islam with a non-practicing Muslim family member or friend?
25. Did I feel annoyed at being hungry while fasting or did I rejoice? "Ramadhan comes, for a short month it's here Will I ever meet the Ramadhan next year?
Allah Oh Allah, help me guide my heart through
For only You know, if I've devoted enough to You."
-excerpt of the poem "Not done enough this Ramadan" by Udiana Jamalludin




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When the Night Equals a Thousand

It was narrated that in the days that Musa (Alahi salaam) wandered with Bani Israel in the desert an intense drought befell them. Together, they raised their hands towards the heavens praying for the blessed rain to come. Then, to the astonishment of Musa (Alahi salaam) and all those watching, the few scattered clouds that were in the sky vanished, the heat poured down, and the drought intensified.


It was revealed to Musa that there was a sinner amongst the tribe of Bani Israel whom had disobeyed Allah (Subhanahu wa ta'ala) for more than forty years of his life. 'Let him separate himself from the congregation,' Allah (Subhanahu wa ta'ala) told Musa (Alahi salaam). 'Only then shall I shower you all with rain.'


Musa (Alahi salaam) then called out to the throngs of humanity, 'There is a person amongst us who has disobeyed Allah for forty years. Let him separate himself from the congregation and only then shall we be rescued from the drought.' That man, waited, looking left and right, hoping that someone else would step forward, but no one did. Sweat poured forth from his brow and he knew that he was the one.


The man knew that if he stayed amongst the congregation all would die of thirst and that if he stepped forward he would be humiliated for all eternity.


He raised his hands with a sincerity he had never known before, with a humility he had never tasted, and as tears poured down on both cheeks he said: 'O Allah, have mercy on me! O Allah, hide my sins! O Allah, forgive me!'


As Musa (Alahi salaam) and the people of Bani Israel awaited for the sinner to step forward, the clouds hugged the sky and the rain poured. Musa (Alahi salaam) asked Allah (Subhanahu wa ta'ala), 'O Allah, you blessed us with rain even though the sinner did not come forward.' And Allah (Subhanahu wa ta'ala) replied, 'O Musa, it is for the repentance of that very person that I blessed all of Bani Israel with water.'


Musa (Alahi salaam), wanting to know who this blessed man was, asked, 'Show him to me O Allah!' Allah (Subhanahu wa ta'ala) replied, 'O Musa, I hid his sins for forty years, do you think that after his repentance I shall expose him?'


Allah (Subhanahu wa ta'ala) revealed the Qur'an in the most blessed month; the month of Ramadan, the month in which the Qur'an was sent down.


On the most blessed night, the Grand night: Laylatul Qadr; 'Verily, we revealed the Qur'an on the night of Qadr.'


Ibn Jareer narrates, on the authority of Mujaahid that there was a man from Bani Israel who used to spend the night in prayer. Then in the morning he would fight the enemy in the Way of Allah during the day, until the evening and he did this for a thousand months.


And so Allah revealed the Surah: 'Verily, We sent it down in the night of Al-Qadr? until the verse 'The night of Al-Qadr is better than a thousand months' That is, standing in prayer on that night is better than the actions of that man.


Sufyaan ath-Thawree reports, on the authority of Mujaahid (also), that the night of Al-Qadr being better than a thousand months means that the good deeds performed on it, fasting on it, and standing in prayer on it are better than a thousand months? good deeds, prayers and fasting. (Narrated by Ibn Jareer)


It is reported from Abu Hurairah that he said: 'When the month of Ramadan came, the Messenger of Allah said: 'The month of Ramadan has come, a blessed month in which Allah has made it obligatory for you to fast; in it the gates of Paradise are opened and the gates of Hell are closed and the devils are chained. In it is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable.?' (Narrated by Imam Ahmad and An-Nasaa'i).


It is reported on the authority of Abu Hurairah, that Allah's Messenger (Sallallahu alaihi wa sallam) said: 'Whoever stood in prayer on the night of Al-Qadr, in faith and hoping for a reward from Allah, he will have all of his previous sins forgiven.' (Narrated by Al-Bukhari and Muslim).


This one night surpasses the value of 30,000 nights. The sincere believer who worries day and night about his sins and phases of neglect in his life patiently awaits the onset of Ramadan. During it he hopes to be forgiven by Allah (Subhanahu wa ta'ala) for past sins, knowing that the Prophet (Sallallahu alaihi wa sallam) promised that all who bear down during the last ten days shall have all their sins forgiven. To achieve this, the believer remembers the Prophet's (Sallallahu alaihi wa sallam) advice in different sayings wherein he used words like 'seek', 'pursue', 'search' and 'look hard' for Laylatul Qadr.


Laylatul Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. The Mu'min should search for it in the last ten nights of Ramadan, passing the nights in worship and obedience.


For those who catch the opportunity, their gift is that of past sins wiped away.


The Messenger of Allah (Sallallahu alaihi wa sallam) illustrated for us some of the things we should be doing on this Grand Night. From his blessed Sunnah we find the following:


Praying Qiyaam (night prayer):


It is recommended to make a long qiyaam prayer during the nights on which Laylatul Qadr could fall. This is indicated in many ahadeeth, such as 'Whoever stands (in qiyaam) in Laylatul Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven.' [Al-Bukhari and Muslim; the addition 'and it is facilitated for him' is recorded by Ahmad from the report of 'Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]





Making Supplications:


It is also recommended to make extensive supplication on this night. 'A'ishah reported that she asked Allah's Messenger (Sallallahu alaihi wa sallam) 'O Messenger of Allah! If I knew which night is Laylatul Qadr, what should I say during it?' And he instructed her to say:


'Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me.' [An authentic Hadith recorded by Ahmad, Ibn Majah and at-Tirmidhi.]


Abandoning Worldly Pleasures for the Sake of Worship: It is further recommended to spend more time in worship during the nights on which Laylatul Qadr is likely to fall. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah (Subhanahu wa ta'ala).


'A'ishah reported: 'When the (last) ten started, the Prophet (Sallallahu alaihi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer) and wake up his family.' [Al-Bukhari and Muslim]


And she said: 'Allah's Messenger (Sallallahu alaihi wa sallam) used to exert more (in worship) on the last ten than on other nights.' [Muslim]


Have we estimated Allah (Subhanahu wa ta'ala) correctly?


The opportunity of Laylatul Qadr is coming in the next few days. Life is about people that take advantage of their opportunities to win the love of Allah (Subhanahu wa ta'ala), and this is indeed one of those chances.


Abu Dah Daah was one of those who found an opportunity and won that which is greater than the heavens and the earth. An adult companion of the Prophet (Sallallahu alaihi wa sallam) cultivated his garden next to the property of an orphan. The orphan claimed that a specific palm tree was on his property and thus belonged to him. The companion rejected the claim and off to the Messenger of Allah (Sallallahu alaihi wa sallam) went the orphan boy to complain. With his justness, the Messenger of Allah (Sallallahu alaihi wa sallam) measured the two gardens and found that the palm tree did indeed belong to the companion. The orphan erupted crying. Seeing this, the Prophet (Sallallahu alaihi wa sallam) offered the companion, 'would you give him the palm tree and to you is a palm tree in Jannah?' However, the companion in his disbelief that an orphan would complain to the Prophet (Sallallahu alaihi wa sallam) missed the opportunity and went away angry.


But someone else saw the opportunity, Abu Dah Daah - radi Allahu 'anhu. He went to the Prophet (Sallallahu alaihi wa sallam) and asked, 'Ya Rasul Allah, if I buy the tree from him and give it to the orphan shall I have that tree in Jannah?' The Messenger of Allah (Sallallahu alaihi wa sallam) replied, 'Yes.'


Abu Dah Daah chased after the companion and asked, 'Would you sell that tree to me for my entire garden?' The companion answered, 'Take it for there is no good in a tree that I was complained to the Prophet about.'


Immediately, Abu Dah Daah went home and found his wife and children playing in the garden. 'Leave the garden!' shouted Abu Dah Daah, 'we've sold it to Allah! We've sold it to Allah!' Some of his children had dates in their hand and he snached the dates from them and threw them back into the garden. 'We've sold it to Allah!'


When Abu Dah Daah was later martyred in the battle of Uhud, Rasul Allah (Sallallahu alaihi wa sallam) stood over his slain body and remarked, 'How many shady palm trees does Abu Dah Daah now have in paradise?'


What did Abu Dah Daah lose? Dates? Bushes? Dirt? What did he gain? He gained a Jannah whose expanse is the heavens and the earth.


Abu Dah Daah did not miss his opportunity, and I pray to Allah (Subhanahu wa ta'ala) that we do not miss our opportunity of standing to Allah (Subhanahu wa ta'ala) on Laylatul Qadr.


Dear brothers and sisters, we do not obey, worship and revere Allah (Subhanahu wa ta'ala) in a way befitting of His Majesty.


Allah (Subhanahu wa ta'ala) revealed: 'No just estimate have they made of Allah, such as is due to Him. On the Day of Resurrection the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the partners they attribute to Him' (Surat al-An'aam, Ayat 91).


Everything that we have belongs to Allah (Subhanahu wa ta'ala). When someone dies we say, Inna lillaahi wa inna ilayhi raaji'oon, Indeed to Allah we belong and indeed to Him we shall return. This is not a supplication just for when a soul is lost. It is a supplication for every calamity that befalls a believer, even if his sandal were to tear. Why? Because everything belongs to Allah (Subhanahu wa ta'ala) and everything shall come back to him. Sit and try to count the blessings Allah (Subhanahu wa ta'ala) has bestowed upon you. Have you ever tried to count stars?


'And He giveth you of all that ye ask for. But if ye count the favors of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude' (Surat Ibrahim, Ayat 34).


We have not understood the weight of this Qur'an that we rest on our high shelves, this Noble book that was sent to give life to the dead. For even if our hearts were as solid as rock they would have crumbled to the ground in fear and hope of Allah's (Subhanahu wa ta'ala) punishment and Mercy. Could it be that our hearts are harder than that mountain?


'Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and split asunder in fear of Allah (Surat al-Hashr, Ayat 21).


Dear brothers and sisters, as you fill the Masajid for Qiyamul Layl in the last ten nights of Ramadan, remember what Allah (Subhanahu wa ta'ala) wants you to know:


'Know ye that Allah is strict in punishment and that Allah is Oft-forgiving, Most Merciful.'


There shall be a night, some night in your life that you shall awaken in Jannah or Hell fire. Anas ibn Malik, on his deathbed, prayed to Allah, (Subhanahu wa ta'ala), 'O Allah, protect from a night whose morning brings a journey to hell fire.' Think about that morning.



Peace shall descend on Laylatul Qadr until the dawn. It may be that you shall leave the Masjid after Fajr one day soon forgiven by Allah, Glorious and Most High.





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Ramadan: a Spiritual Time in Senegal for a Foreign Student

Northwestern University


EVANSTON, Ill. -- Salaam Alekum. At this time last year I was fasting. For those of you who don't know, this is the month of Ramadan, the holiest month of the Muslim year. It is observed by Muslims worldwide through fasting and increased concentration on purification of the soul and closeness with God.

While not a Muslim myself, this time last year found me in Senegal, the westernmost country in Africa, whose population is 90 percent Muslim. Given that just about everyone I knew was Muslim and would be fasting during Ramadan, I decided, rather reluctantly, to fast as well.

If all my friends had to force themselves through it, I figured the least I could do was try it for myself to better sympathize with what they were going through. When in Rome, do as the Romans; when in Senegal, fast.

While I had resolved to fast for the entire month, I can't say I was particularly excited about it. The prospect of no food or drink from sunrise to sunset for 28 days straight didn't strike me as particularly appealing, especially in a climate much more conducive to thirst than our own.

Senegal is not known for its mild mid day temperatures, which often soar above 90 degrees.

Ramadan started with a bang, a rather large one, that woke me up at 5:30 a.m. as my friend pounded on my door telling me we had to go eat before sunrise or we would never make it to 7 p.m. when we could break our fast.

Reluctantly, I pulled myself out of bed and dragged my half-asleep body to the dining hall where we ate the heavy porridge that was supposed to get us throug h the next 11 hours of non-consumption.

"This is what they have to go through every day," I told myself, proud for being so compassionate and forcing myself to experience the pain and suffering that my friends had to go through every day.

But this is where I got it all wrong. I went into Ramadan thinking that it was a miserable time in which Muslims forced themselves to endure the excruciating discomfort of hunger and thirst out of some cruel religious obligation.

But as the month progressed, I discovered that quite the opposite was true. The early breakfasts I had originally despised became more tolerable. I actually began to look forward to sunset, when we would all gather in friends' rooms to break the fast together while talking and joking about who was hungrier.

As time went on, I discovered that the focus of Ramadan is not, as many outsiders believe, on the pain and self-denial of fasting.

For Muslims worldwide, Ramadan is a time of increased focus on spiritual purity and closeness to God, a time for reconciling differences between people, and a time for visiting with friends and family.

While I had gone into Ramadan thinking that I was "putting myself through it" in order to "better sympathize" with my friends, sympathy was the last thing they needed.

Ramadan was the most treasured time of the year.

When it ended, I was sitting with one of my friends, saying, "I can't believe it's over already." All the fun had just begun.





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The Salaf In Ramadaan

The first generation of Muslims, the pious Salaf, were undoubtedly the
best of generations. Their character and way of life stand witness to
this fact and is further confirmed by the statement of Allaah's
Messenger, :

'The best of generations are my generation, then those which follow
them, then those which follow them.' (Reported by Muslim)

They were indeed, the best amongst those who implemented the teachings
of our beloved Prophet Muhammad. So naturally it is their example that
one must follow in all matters and Ramadaan is no exception. The Salaf
were frugal with their own iftaar meals but generous hosts towards
others.

'Abdullaah ibn 'Umar, for example, would prefer to eat his iftaar meal
with the poor. Whenever he broke his fast at home, he never ate his
fill, so that if a needy person visited, 'Abdullaah could give him his
iftaar meal. Thus he would end up virtually "fasting" that whole night
too! He used to give away sweets in charity saying, 'I am aware of
Allaah's saying; "you shall not attain piety until you spend out of
that which is beloved to you" [Ali 'Imraan: 92] and Allaah knows that I
love sweets.'

Once when Al-Imaam Ahmad had prepared some bread for iftaar, a needy
person called on him. Without hesitating he gave away all his bread,
and went hungry.Ibn-ul Mubaarak used to prepare sweets for his
brothers, despite the fact that he was fasting.

Al-Imaam Ash-Shaafi'ee, once said, 'It is beloved to me to see one
increasing his acts of generosity during the month of Ramadaan,
following the example of Allaah's Messenger, and for one's own good.
There are many who become over-occupied with fasting and Prayers,
forgetting the other benefits of the month of Ramadaan [i.e. forgetting
about the benefits and rewards for being generous towards others].'
(Lataa'if-ul Maaarif)

The Prophet, said, 'The best of deeds is that of keeping your believing
brother happy, or that of paying off a debt of his, or that of feeding
him.' (Ad-daylamee, 1/1/123, AsSilsilah As-Saheehah/Al-Albaanee, 1494)

The most beloved of people to Allaah are those who are of most benefit
[to others]. The most of beloved actions to Allaah, 'azza wa jalla, is
when you make another Muslim happy, removing a hardship that has
befallen him, paying off a debt of his or rid him of hunger. It is more
beloved to me indeed that I walk with my Muslim brother to see to a
need of his than performing i'tikaaf (secluding oneself) in a Masjid
for a monthâ?¦' (At-Tabaraanee/Al-kabeer, 3/209/2, As-Silsilah
As-Saheehah, 906)

'The best of people is the one who is of most benefit to them'
(As-Silsilah As-Saheehah, 426) 'The likeness [i.e. in terms of rewards]
of the one who comes to [the aid of] a widow and [the aid of] a
destitute is like that of a mujaahid (striver) in the cause of Allaah
or that of someone who spends the night in prayers and the day in
fasting. (Al-Mishkaat, 4951)

'Abdullaah ibn 'Amro ibn Al 'Aas, narrated that a man once asked
Allaah's Messenger, , 'Which is the best [of actions] in Islaam?' He []
replied, 'Feeding [others] and extending the Salaam to those who you
know and those you do not.' (At-Targeeb - Saheeh)

The Prophet, also said, 'Once there was a dog wondering around, dying of
thirst, when a prostitute saw it. She then took off her shoe and used it
to give the dog water [out of a well]. She was granted forgiveness
[i.e. for her sins for being a prostitute, when she repented].'
(Al-Bukhaaree and Muslim)

If this huge reward was granted to a woman because of kindness to a dog,
even though she was involved in major sin, can we imagine the rewards
for kindness to an obedient, fasting Muslim?! Our Prophet, told us,
'Allaah, ta'aala, has singled out certain people with abundance for the
benefit of His other servants and He shall let it run [i.e. their
wealth] as long as they are persistent [in benefiting others with it].
If they cease to do so then He shall take it away from them and
redirect it to others.' (At-Tabaraanee/Al-Awsat, 5295,As-Silsilah
As-Saheehah, 1692)

We should be most active in spending our wealth to help those less
fortunate.This Ramadaan, let us remember too, the saying of 'Ubaid Ibn
'Umair, rahimahu Allaah, 'On the Day of Judgement people will be
gathered as hungry as they have ever been and as thirsty as they have
ever been and as naked as they have ever been. Then, he who has fed
[others] for the sake of Allaah, 'azza wajalla,Allaah will feed him
till he is full. He who has given to water to others, for the sake of
Allaah, 'azza wajalla, Allaah will give him water and he who has
clothed others for the sake of Allaah, 'azza wajalla, Allaah will
clothe him.'

Ash-Sha'bee, once said, 'He who does not consider himself in greater
need of the reward for giving sadaqah,as compared to the need of the
destitute for that sadaqah, will have corrupted his act of charity and
have it flung in his face [on the Day of Judgement].'

Brothers and sisters! We shouldn't shy away from performing even the
smallest of good deeds, for Allaah the Most Merciful's rewards can be
greater than Mount Uhud in size! Let us not forget that, 'The Messenger
of Allaah, was the most generous of people and he used to be most
generous in Ramadaan'(Al-Bukhaaree and Muslim)

The next time we come across a call to help our needy fellow Muslims,
let us respond with vigour and joy! Maybe this act could be the one
through which Allaah bestows His pardon and everlasting bliss!





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Dates? The edible kind *lol*

Asalamu Alaykum wa Rahmatullahi wa Barakatuhu

With Ramadaan approaching, stock up with some dates?

DATES - RICH IN PROTEINS, VITAMINS

Muslims generally break their fast by eating dates. Prophet (Sallallaahu Alayhi Wasallam) is reported to have said, "If anyone of you is fasting, let >him break his fast with dates. In case he does not have them, then with water. Verily water is a purifier."

The Prophet (Sallallaahu Alayhi Wasallam) used to break his fast by eating some dates before offering Maghrib Salaat, and if ripe dates were not available, he used to substitute them with some dried grapes. When they too were not available, he used to have a few sips of water, according to some reports. Modern science has proved that dates are part of a healthy diet.
They contain sugar, fat and proteins, as well as important vitamins.

Hence, the great importance attached to them by the Prophet. Dates are also rich in natural fibres. Modern medicine has shown that they are effective in preventing abdominal cancer. They also surpass other fruits in the sheer variety of their constituents. They contain oil, calcium,
sulphur, iron, potassium, phosphorous, manganese, copper and magnesium. In other words, one date satisfies the minimum requirements of a balanced and healthy diet. Arabs usually combine dates with milk and yoghurt or bread, butter and fish. This combination indeed makes a self-sufficient and tasty diet for both mind and body.

Dates and date palms have been mentioned in the Noble Qur'aan twenty times, thus showing their importance. The Prophet likened a good Muslim to the date palm, saying, "Among trees, there is a tree like a Muslim. Its leaves do not fall."

Dates are rich in several vitamins and minerals. When the level of trace elements falls in the body, the health of the blood vessels is affected
leading to an increased heart-rate and a consequent inability to perform its function with normal efficiency. As dates are also rich in calcium, they help to strengthen the bones. When the calcium content in the body decreases, children are affected with rickets and the bones of adults become brittle and weak.

Dates are also important in keeping up the health of eyes. It is quite effective in guarding against night-blindness. In the early years of
Islam, dates served as food for Muslim warriors. They used to carry them in special bags hung at their sides. They are the best stimulant for muscles and so the best food for a warrior about to engage in battle.

The Prophet (Sallallaahu Alayhi Wasallam) used to combine dates with bread sometimes. At other times he mixed ripe dates with cucumber, or dates
combined with ghee. He used to take all varieties of dates, but he preferred the variety called Ajwah.




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Tips for Parents to Present Ramadan in your Child's Class

by Anonymous

Parents talking to their children's principals,
teachers and classmates in public schools about
Ramadan is of immense importance.

By doing so, Muslim children feel less awkward
identifying themselves as Muslims, since someone
in an authority position has discussed what they
believe what they do.

As a result, the children often feel more
confident and secure. As well, Muslim children
need to feel the importance of their own
celebrations and holidays, especially since we
are living in a non-Muslim environment where
kids don't see fancy lights and decorations,
commercial hoopla or consistent reminders of the
"holiday season" during Ramadan.

And of course, talking to your child's class
about Ramadan is a great way to make Dawa to
non-Muslim kids and Muslim kids as well, in
particular those who may come from non-practicing
Muslim families.

There are a couple of tips to keep in mind when
approaching the school or your child's teachers
about presenting, as well as for how you present
the information to the child's class.


Tip #1: Start early

Calling your child's teacher in the middle of
Ramadan asking to do a presentation on the topic
is too late. Now, less than a month before

Ramadan is the best time to bring up the issue,
especially considering Christmas is coming up
and holidays are on the minds of most people,
teachers and students included.

Starting early also helps you think about and
gather the right materials to make a good
presentation.

Tip #2: Get permission from your child's teacher

While parents do have a lot of clout in the
school system, this does not allow them to show
up unexpectedly one day at their son or
daughter's class to do a presentation on Ramadan.

Send a letter giving a general indication
that you want something done about Ramadan. Then
wait for the teacher to call. If he or she does
not do so within a week, call them and tell them
you are following up on the letter you sent
earlier.

Tip #3: Select the right period in which to do
the presentation

Does your child study Social Studies? Or does he
or she have a period once a week for Moral and
Religious education? If so, suggest to the
teacher that you would like to do the
presentation during these periods.

Or, you can of course ask the teacher if he or
she has ideas about which time would be best
to come in and do the presentation.

Tip #4: Be polite but firm

Speaking nicely to people is part of our Deen,
including non-Muslims. We should remember that
the purpose of this exercise is to not just
educate the students, but the teachers as well.

Being polite and courteous will not detract from
your desire to present. It will serve to build
bridges and communication, and could lead to
further contact to do presentations on other
Islam-related topics and more teacher-parent
cooperation in the future, Insha Allah.

Tip #5: Ask the teacher what areas to cover and
how long it should be

This helps to adjust your presentation to the
age level of the students, as well as connect it
to what they are already learning.

This doesn't mean you can't bring in other
information, but knowing what to cover from the
teacher helps you put down what has to be
covered and from there you can develop more
points on these or related topics.

Asking how long the presentation should be can
also help you decide how much you can include in
your presentation.

Tip #6: Read, prepare, read, prepare

Now that you've gotten the permission, you don't
just sit back and wait for the night before the
presentation to put it together.

Remember, if you want to appeal to the students,
especially younger ones, you are going to need
more than just a talk.

Visuals are a great help. You can get a Ramadan
banner pictures of Muslims fasting, show part of
a video aimed at children about Ramadan.

To get the right material, you will have to find
out where to get it from, and ordering it might
take a couple of weeks.

Preparing is important, even though you may have
fasted all of your life and think you know all
about Ramadan. Get a children's Islamic
book and read what it says about Ramadan.

Or an article written by a teenager about
Ramadan. This will also help you understand what
points to emphasize in your presentation.

Reading up will also clarify any incorrect
cultural norms that may have seeped into the
practice of Ramadan which you may not have been
aware of.

Talk to a knowledgeable Muslim for advice as
well.

Tip #7: Talk to your son or daughter about the
presentation

Who would know better the mind set of the kids
in the class than your son or daughter? Consult
them about what to include, what the kids like,
what kind of things they are interested in.

Not only will this improve your presentation,
Insha Allah, but it will also make Ameena or
Saeed feel important and more confident as
individuals, and as Muslims.

Tip #8: A few days before the presentation

Call the teacher to check the date and time of
the schedule.

This will serve to remind him or her about your
visit and prepare the class accordingly.

It will also help you get the exact time and
date.


Tip #9: Write presentation points on note cards

Reading off papers about Ramadan will not hold
the interest of many people, young or old.

Instead, writing brief notes on note cards that
you can look at so you don't miss any topic will
help you avoid straying from the subject while
allowing you to make eye contact with your
audience and maintain a conversational style of
presentation.

Tip #10: Practice your presentation in front of
your son/daughter

Practicing helps you identify what can be
improved, changed or omitted.

Practicing in front of Ameena will give you the
opportunity to present before one of the kids in
the class who can really give you the best
advice.

It will also help you time your presentation,
so you can make it shorter or longer.

Tip #11: Dress for success

This does not mean pulling out the Armani suit
or the most expensive dress you have.

It just means looking as a Muslim should-clean,
respectable, professional and Islamically
covered. Clothes don't always "make the man"
but they do affect others' perception of you.

Tip #12: Be early

Teachers and students are busy people. They have
a certain curriculum to cover. The fact that
they've squeezed in your presentation is
somewhat of a privilege.

Don't take advantage of this by wasting their
time by coming late. And anyways, Muslims should
be on time as a principle.

Coming early can also help you set up our audio
visual material.

Tip #13: Make Dua...

before your presentation. Ask Allah to help you
convey this message sincerely, properly and
clearly.

And say Bismillah.

Tip #14: Speak calmly and clearly

It's important not to race through the
presentation, nor to talk too slowly.

A clear, conversational style, but emphasis on
the major points or terms you want the students
to understand can help convey the message
properly.

Tip #15: When answering questions

If you don't know something, say so. Then check
up on it and get back to the teacher. Ask him or
her to convey the response.

Tip #16: Thank Allah...

for this opportunity He blessed you with and
your ability to go through with it.

Tip #17: Send a thank you note to the teacher
and class...

thanking them for their time and attention, as
well as their cooperation.





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The Meaning of Ramadan

Fasting during Ramadan was ordained during the second year of Hijrah. Why not earlier? In Makkah the economic conditions of the Muslims were bad. They were being persecuted. Often days would go by before they had anything to eat. It is easy to skip meals if you don?t have any. Obviously fasting would have been easier under the circumstances. So why not then?

The answer may be that Ramadan is not only about skipping meals. While fasting is an integral and paramount part of it, Ramadan offers a comprehensive program for our spiritual overhaul. The entire program required the peace and security that was offered by Madinah.

Yes, Ramadan is the most important month of the year. It is the month that the believers await with eagerness. At the beginning of Rajab --- two full months before Ramadan --- the Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to supplicate thus: "O Allah! Bless us during Rajab and Sha?ban, and let us reach Ramadan (in good health)."

During Ramadan the believers get busy seeking Allah?s mercy, forgiveness, and protection from Hellfire. This is the month for renewing our commitment and re-establishing our relationship with our Creator. It is the spring season for goodness and virtues when righteousness blossoms throughout the Muslim communities. "If we combine all the blessings of the other eleven months, they would not add up to the blessings of Ramadan," said the great scholar and reformer Shaikh Ahmed Farooqi (Mujaddad Alif Thani). It offers every Muslim an opportunity to strengthen his Iman, purify his heart and soul, and to remove the evil effects of the sins committed by him.

"Anyone who fasts during this month with purity of belief and with expectation of a good reward (from his Creator), will have his previous sins forgiven," said Prophet Muhammad, Sall-Allahu alayhi wa sallam. "Anyone who stands in prayers during its nights with purity of belief and expectation of a reward, will have his previous sins forgiven." As other ahadith tell us, the rewards for good deeds are multiplied manifold during Ramadan.

Along with the possibility of a great reward, there is the risk of a terrible loss. If we let any other month pass by carelessly, we just lost a month. If we do the same during Ramadan, we have lost everything. The person who misses just one day?s fast without a legitimate reason, cannot really make up for it even if he were to fast everyday for the rest of his life. And of the three persons that Prophet, Sall-Allahu alayhi wa sallam cursed, one is the unfortunate Muslim who finds Ramadan in good health but does not use the opportunity to seek Allah?s mercy.

One who does not fast is obviously in this category, but so also is the person who fasts and prays but makes no effort to stay away from sins or attain purity of the heart through the numerous opportunities offered by Ramadan. The Prophet, Sall-Allahu alayhi wa sallam, warned us: "There are those who get nothing from their fast but hunger and thirst. There are those who get nothing from their nightly prayers but loss of sleep."

Those who understood this, for them Ramadan was indeed a very special month. In addition to fasting, mandatory Salat, and extra Travih Salat, they spent the whole month in acts of worship like voluntary Salat, Tilawa (recitation of Qur?an), Dhikr etc. After mentioning that this has been the tradition of the pious people of this Ummah throughout the centuries, Abul Hasan Ali Nadvi notes: " I have seen with my own eyes such ulema and mashaikh who used to finish recitation of the entire Qur?an everyday during Ramadan. They spent almost the entire night in prayers. They used to eat so little that one wondered how they could endure all this. These greats valued every moment of Ramadan and would not waste any of it in any other pursuit?Watching them made one believe the astounding stories of Ibada and devotion of our elders recorded by history."

This emphasis on these acts of worship may sound strange --- even misplaced --- to some. It requires some explanation. We know that the term Ibada (worship and obedience) in Islam applies not only to the formal acts of worship and devotion like Salat , Tilawa, and Dhikr, but it also applies to worldly acts when performed in obedience to Shariah and with the intention of pleasing Allah. Thus a believer going to work is performing Ibada when he seeks Halal income to discharge his responsibility as a bread-winner for the family. However a distinction must be made between the two. The first category consists of direct Ibada, acts that are required for their own sake. The second category consists of indirect Ibada --- worldly acts that become Ibada through proper intention and observation of Shariah. While the second category is important for it extends the idea of Ibada to our entire life, there is also a danger because by their very nature these acts can camouflage other motives. (Is my going to work really Ibada or am I actually in the rat race?). Here the direct Ibada comes to the rescue. Through them we can purify our motives, and re-establish our relationship with Allah.

Islam does not approve of monasticism. It does not ask us to permanently isolate ourselves from this world, since our test is in living here according to the Commands of our Creator. But it does ask us to take periodic breaks from it. The mandatory Salat (five daily prayers) is one example. For a few minutes every so many hours throughout the day, we leave the affairs of this world and appear before Allah to remind ourselves that none but He is worthy of worship and of our unfaltering obedience. Ramadan takes this to the next higher plane, providing intense training for a whole month.

This spirit is captured in I?tikaf, a unique Ibada associated with Ramadan, in which a person gives up all his normal activities and enters a mosque for a specific period. There is great merit in it and every Muslim community is encouraged to provide at least one person who will perform I?tikaf for the last ten days of Ramadan. But even those who cannot spare ten days are encouraged to spend as much time in the mosque as possible.

Through direct Ibada we "charge our batteries"; the indirect ones allow us to use the power so accumulated in driving the vehicle of our life. Ramadan is the month for rebuilding our spiritual strength. How much we benefit from it is up to us.










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