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The Virtues of Ramadaan The Virtues of Ramadaan by Muhammad Sâlih al-Munajjid What is Ramadan? Praise be to Allah. Ramadan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following: 1 –...

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Is it permissible for the breast-feeding woman to break... Q. Is it permissible for the breast-feeding woman to break her fast? And when should she make up for it? And may she feed (poor people instead of fasting)? A. If the breast-feeding woman fears that fasting will harm her child by reducing the milk, then she may break her fast, but she must make up for it later, because...

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A young girl had her menstrual period and was fasting... Q. A young girl had her menstrual period and was fasting during the days of menstruation due to ignorance; what is incumbent upon her? A. She must make up for the days which she fasted while she was menstruating, because fasting on the days of menstruation is not accepted, and it is invalid, even if she was ignorant,...

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Period-delaying pills to fast the whole month of Ramadan Q 2: I have taken contraceptive pills in Ramadan. Should I make up for the days during which I did not have my period through the contraceptive effect of the pills and so I observed Sawm (Fasting) and offered Salah (Prayer) on them with the people? Is there any sin on me for taking these pills? A: It is permissible...

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Ulum al Qur'an : An Introduction to the Sciences of... Assalaamu 'Alaikum Wa Rahmatullahi Wa Barakatuhu In the name of Allah, the All-Merciful, the Most Merciful Ulum al Qur'an : An Introduction to the Sciences of the Qur'an Part 3 ------------------------------------------------------------------------------------------------- CHAPTER 1: The Qur'an and...

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Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 5

Posted by *~Ramadan Reminders~* | Posted on 30-08-2010

Category : Quran al-Majeed

Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 5

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CHAPTER 1: The Qur’an and Revelation

BEGINNING OF THE REVELATION

The revelation of the Qur’an began in the laila al-qadr of Ramadan (the 27th night or one of the odd nights after the 21st) after the Prophet Muhammad had passed the fortieth year of his life (that is around the year 610), during his seclusion in the cave of Hira’ on a mountain near Makka.

Bukharis Account (15)

This is the account, as reported in the Sahih of Bukhari:

Narrated Aisha the mother of the faithful believers: The commencement of the divine inspiration to Allah’s apostle was in the form of good dreams which came like bright daylight (i.e. true) and then the love of seclusion was bestowed upon him.

He used to go in seclusion in the Cave of Hira’, where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him food for the stay and then come back to (his wife) Khadija to take his food likewise again, till suddenly the truth descended upon him while he was in the Cave of Hira’.

The angel came to him and asked him to read. The Prophet replied ‘I do not know how to read’. The Prophet added, ‘The angel caught me (forcibly) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, “I do not know how to read”. Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read, but again I replied, “I do not know how to read” (or what shall I read?). Thereupon he caught me for the third time and pressed me, and then released me and said: “Read, in the name of Your Lord, who created, created man from a clot. Read! And Your Lord is the most bountiful” … (16)

The narration goes on to tell us that the Prophet went back to his wife Khadija and recounted to her his dreadful experience. She comforted him and both of them consulted Waraqa, Khadlja’s relative and a learned Christian, about it. Waraqa told Muhammad that he had encountered the one ‘whom Allah had sent to Moses’ and that he would be driven out by his people.

How Revelation came

Narrated Aisha, the mother of the faithful believers: Al-Harith bin Hisham asked Allah’s apostle: ‘O Allah’s apostle. How is the divine inspiration revealed to you?’ Allah’s apostle replied, ‘Sometimes it is “revealed” like the ringing of a bell, this form of inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says’. (17)

The First Revelation’ (18)

The first revelation that the Prophet Muhammad received is in the first verses from Sura al-’alaq (96:1-3, according to others 1-5):

‘Read in the name of your Lord, who created, created man from a clot. Read! And your Lord is most bountiful. (He who taught) the use of the pen taught man which he knew not.’

The remainder of Sura 96, which now has 19 ayat, was revealed on some later occasion.

The Pause (fatra)

After the first message thus received, revelation ceased for a certain period (called fatra) and then resumed:

Narrated Jabir bin ‘Abdullah Al-Ansari while talking about the period of pause in revelation reporting the speech of the Prophet, ‘While I was walking, all of a sudden I heard a voice from the heaven. I looked up and saw the same angel who had visited me at the Cave of Hira’ sitting on a chair between the sky and the earth. I got afraid of him and came back home and said “Wrap me (in blankets)” and then Allah revealed the following holy verses (of the Qur’an): O you covered in your cloak, arise and warn (the people against Allah’s punishment) … up to “and all pollution shun”.’

After this revelation came strongly and regularly. (19)

The Second Revelation

The second portion of the Qur’an revealed to the Prophet Muhammad was the beginning of Sura al-muddaththir (74:15). It now consists of 56 verses, the rest revealed later, and begins as follows: <span>‘O you, covered in your cloak, arise and warn, thy Lord magnify, thy raiment purify, pollution shun …

Other Early Revelations

Many hold that Sura al-muzzammil (73) was the next revelation.

According to others, Sura al-fatiha (1) was the third sura to be revealed. (20)

Among other early revelations, which the Prophet declared in Makka, are, according to some reports, Sura 111, Sura 81, Sura 87, Sura 92, Sura 89, etc. Then revelation continued, ‘mentioning Paradise and Hell, and until mankind turned to Islam, then came revelation about halal and haram … ‘ (21)

Revelation came to the Prophet throughout his lifetime, both in Makka and Madina, i.e. over a period of approximately 23 years, until shortly before his death in the year 10 after Hijra (632).

The Last Revelation

Many Muslim scholars agree that the last revelation was Sura 2, verse 281:

‘And fear the day when ye shall be brought back to God. Then shall every soul be paid what it earned and none shall be dealt with unjustly.’

Some also say that it was 2:282 or 2:278. (22)

It has also been suggested that all three verses were revealed on one occasion. The Prophet died nine nights after the last revelation.

Others hold that Sura 5:4 was the last to be revealed:

‘This day I have perfected your religion for you, completed My favour upon you and have chosen for you Islam as your religion.’

The opinion that this verse was the last revelation is not sound according to many scholars, since it was revealed during the last pilgrimage of the Prophet. This information is based upon a hadith from ‘Umar. Suyuti explains concerning the verse in Sura 5 that after it nothing concerning ahkam and hal’al and haram was revealed, and in this sense it is the ‘completion’ of religion. However, revelation reminding man of the coming day of judgement continued and the last such revelation is the above verse. (23)

Reasons why the Qur’an was sent down in Stages

The Qur’an was revealed in stages over a period of 23 years, and not as a complete book in one single act of revelation. There are a number of reasons for this; most important are the following:

To strengthen the heart of the Prophet by addressing him continuously and whenever the need for guidance arose. Out of consideration for the Prophet since revelation was a very difficult experience for him. To gradually implement the laws of God. To make understanding, application and memorisation of the revelation easier for the believers.

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Reference:

Ulum al Qur’an: An Introduction to the Sciences of the Qur’an

AHMAD VON DENFFER

Allah’s Names and Attributes in the Sunnah Part 10

Posted by *~Ramadan Reminders~* | Posted on 29-08-2010

Category : al-Aqeedah

Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

This brings us to the end of the book Aqeedatul-Waasitiyyah -The Text by Shaikh ul-Islaam Ibn Taymiyyah and translated by Assas Nimer  Busool. Hope InshAllah you have benefited and lit up your library of Knowledge.

Allah’s Names and Attributes in the Sunnah Part 10

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The Path of Ahl As-Sunnah Wal-Jama’ah

The path of the people of the Sunnah and the Jama’ah is following the Prophet’s Tradition both inwardly and outwardly, and following the foot- steps of the early Muslims, both the Muhajirun (Emigrants) and the Ansar (Helpers), and following the Prophet’s recommendation:

“Hold on to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me. Hold on to it firmly. And beware of heretical innovations (bida’) because each heretical innovation (bid’ah) is a falsehood and each false- hood is a deviation from the right path.” (Reported by Ahmad Ibn Hanbal Abu Dawud, at-Tirmidhi who said it is a good and sound hadith, and Ibn Majah)

The people of the Sunnah know that the most truthful words are Allah’s Words over the words of all people, and they put the guidance of Muhammad (peace be upon him) ahead of the guidance of all people. Because of all this they are called the People of the Book and the Sunnah. They are called the People of the Community because community means unity and its opposite is disunity. The term Jama’ah became a name for the unified people themselves and al-Ijma’ (consensus) is the third pillar on which people depend for ‘ilm (knowledge) and din (faith).

By these three pillars (Qur’an, Sunnah, and Ijma’) is measured all that people follow of inward or outward words and acts which have any relation to din (faith) and to the controlled ijma’ of the righteous ancestors since after them the disagreement increased, and the ‘Ummah dispersed.

Brotherhood Among Muslims

By these fundamentals, then, they bid good deeds and forbid objectionable deeds in accordance with what the Shari’ah ordains. And they believe in practicing Hajj (pilgrimage) and Jihad (struggle for the cause of Allah), in attending Friday communal prayers and the holidays with the leaders, be they pious or wicked, and in observing the community prayers.They believe in advising the ‘Ummah, and they indoctrinate themselves with the Prophet’s saying:

“A believer is for a believer just as all the parts of an edifice support each other.” (Reported by al-Bukhari and Muslim)

The Prophet (peace be upon him) intermixed his fingers while saying this.

And [they indoctrinate themselves with] the saying of [the Prophet] (peace be upon him): “The example of the believers in their affection and compassion and benevolence is like the body; If one part of it becomes ill the whole body comes to its aid with fever and sleeplessness.” (Reported by al-Bukhari and Muslim)

[Ahl as-Sunnah] bid people persevere when calamity strikes, and are thankful in the time of life’s ease, and are accepting in the fulfillment of Allah’s Irreversible Decree. They call on people to practice noble manners and good deeds, and to indoctrinate themselves with the Prophet’s saying:

“A perfect faith belongs to a believer with good manners.” (Reported by Ibn Hanbal and at-Tirmidhi who said it is good and sound hadith)

[Ahl as-Sunnah] urge people to mend the relations with those who have broken with them, to give to those who have deprived them, and to forgive those who have done injustice to them. They order people to keep filial piety, to be good to other relatives, to be good neighbors, to treat orphans, wayfarers and the poor kindly and to be gentle and humane to the slave. They forbid bragging, arrogance and transgression. They prevent people from feeling superior over others, rightly or wrongly. And they bid people use high manners and prohibit them from pursuing trifles. All that they say or do of the above, or of other than it, in all of it they follow the Book (The Qur’an) and the Sunnah. Their “path” is the religion of Islam, for which Allah sent Muhammad (peace be upon him).

But for all this, the Prophet (peace be upon him) foretold:

“That his ‘Ummah will split into seventy-three factions, all of them in Hell except one: The Jama’ah (the Community).” (Reported by Ahmad Ibn Hanbal)

And (the Prophet) (peace be upon him) said in another hadith:

“They are those who will follow what I am and what my companions are today.” (at-Tirmidhi)

Those referred to in this saying, those who hold firmly to pure, unadulterated Islam, became the people of the Sunnah and the Jama’ah. Amongst them are the Siddiqs, the martyrs, the righteous, included in them are the cairns of guidance, the lamps for darkness, the masters of memorable merits, the ever-remembered virtues; Among them are the Abdal the Imams about whose judgment and understanding all Muslims agree. These are the victorious ones about whom the Prophet (peace be upon him) said:

“A group of my ‘Ummah will continue to follow the truth prominently. Whoever betrays them or opposes them can never harm them to the Day of Judgment.” (al-Bukhari and Muslim)

Thus, we ask Allah ,The Great “to make us part of them, and not to let our hearts swerve after He has guided us and to bestow on us Mercy from Him. Indeed, He is, The Generous. Allah knows best.”

May Allah’s many blessings and greetings be upon Muhammad, his family, and his companions.

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Reference: Aqeedatul-Waasitiyyah -The Text

Author: Shaikh ul-Islaam Ibn Taymiyyah

Translated by: Assas Nimer Busool

Allah’s Names and Attributes in the Sunnah Part 9

Posted by *~Ramadan Reminders~* | Posted on 29-08-2010

Category : al-Aqeedah

Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Allah’s Names and Attributes in the Sunnah Part 9

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The Prophet’s Family, The Prophet’s Wives and the Companions of the Prophet

Ahl Al-Bait (The Prophets Family)

Ahl as-Sunnah should love the Prophet’s family, give them support, and honor the Prophet’s will in regard to them, as he said at Ghadir al-Khum: “I ask you by Allah to take care of my family I ask you by Allah to take care of my family.” (Muslim)

[The Prophet] (peace be upon him) said to his uncle al-Abbas when he complained to him that some men of Quraysh resent Banu Hashim (the Prophet’s clan):

“By (Allah) in Whose Hands my soul is! They will never be believers until they love you for the sake of my relationship to you.” (Reported by Ahmad Ibn Hanbal and others)

The Prophet (peace be upon him) said:

“Indeed, Allah chose the sons of isma’il, and from them He chose Kinanah, and from Kinanah He chose Quraish, and from Quraish he chose Banu Hashim, and from Banu Hashim He chose me.” (Reported by Muslim and Ibn Hanbal)

‘Ummahat Al-Mu’minin (The Prophets Wives)

[Ahl as-Sunnah] should give support to the wives of the Messenger of Allah (peace be upon him), the Mothers of the Believers, and they should believe that they will be his wives in the Hereafter, especially Khadijah (may Allah be pleased with her) the mother of most of his children, and the first person to believe in him and give him support, and he respected her very highly.

And [A'ishah], as-Siddiqah, the daughter of [Abu Bakr] as-Siddiq (may Allah be pleased with her and her father), of whom the Prophet (peace be upon him) said:

“A’ishah’s superiority over women is like the superiority of ath-Tharid (a dish of sopped bread, meat and broth) over the rest of the food.” (Reported by al-Bukhari and Muslim)

[Ahl as-Sunnah] should forsake the Rawafid doctrine, those who hate the Prophet’s Companions and revile them.

They should forsake the Nawasib37 doctrine (those who harm the Prophet’s Family verbally or actually).

Karamat Al-Awliya’ (Extraoordinary events of pious people)

Among the fundamentals of the people of the Sunnah and the Community is the belief in the </span>extraoordinary events of pious people<span>  (Karamat al- Awliya): Allah created supernatural acts through them in all aspects of life, revelations (Mukashafat), power, and impressions. This is known of ancient nations in Surat al-Kahf (chapter 18) and in other Qur’anic chapters and is known of the early men of this ‘Ummah amongst the Sahabah and the Tabi’un and amongst the rest of the generations of this ‘Ummah. It will be with them to the Day of Resurrection.<

* Some traditionalists believe the victory (al-Fat-h) is the liberation of Makkah. (See Tafsir Ibn Kathir, VIII, pp.37-39 in his commentary on verse 10 of Suratal-Hadid 57.)

**They are: Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, Talhah, Az-Zubair, Sa’d Ibn Abi Waqqas, Sa’id ibn Zayd, ‘Abd ar-Rahman Ibn ‘Awf and Abu ‘Ubaidah Ibn al-Jarrah.

Ramadan Reminders Note: More information and clarification on extraoordinary events of pious people  (Karamat al- Awliya) please visit the following InshAllah:

1.) The truth of Karamat-ul-Awliya’

http://abdurrahman.org/tawheed/fatawa/pdf/pc-3/312.pdf

2.) The Awliya’ are faithful and pious people

http://abdurrahman.org/tawheed/fatawa/pdf/pc-3/313.pdf

3.) Allah has created the people with different minds and knowledge

http://abdurrahman.org/tawheed/fatawa/pdf/pc-3/314.pdf

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Reference: Aqeedatul-Waasitiyyah -The Text

Author: Shaikh ul-Islaam Ibn Taymiyyah

Translated by: Assas Nimer Busool

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 4

Posted by *~Ramadan Reminders~* | Posted on 23-08-2010

Category : Quran al-Majeed



Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 4

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CHAPTER 1: The Qur’an and Revelation

REVELATION AND HOW IT CAME TO THE PROPHET MUHAMMAD

God guides His Creation

Allah the Creator has not only brought about the creation, but continues to sustain and direct it, in the way that He has created us and all that is around us. He has provided many forms of guidance, indeed, a system of guiding principles, of which the laws of ‘nature’ are a part.

But Allah has also granted a special form of guidance for mankind from the outset of its occupancy of the earth. He promised to Adam and his descendants: ‘Get ye down all from here; and if, as is sure, there comes to you guidance from Me, whosoever follows guidance, on them shall be no fear, nor shall they grieve’ (Al-Qur’an 2: 38).’ (13) This guidance comes through the prophets, whom Allah continuously sent to mankind, until the last messenger, Muhammad received His final guidance.

Guidance through Revelation

We call a man to whom God in his own way communicates His guidance, a prophet or messenger (nabi, rasul). Prophets receive the word of God through revelation and then communicate it to their fellow human beings:

‘We have sent thee INSPIRATION, as We sent it to Noah and the messengers after him: We sent INSPIRATION to Abraham, Ismail, Isaac, Jacob and the tribes, to Jesus, Job, Jonah, Harun and Solomon, and to David We gave the Psalms. Of some apostles, We have already told the story, of others We have not and to Moses God spoke direct apostles who gave good news as well as warning, that mankind after (the coming) of the apostles should have no plea against God: for God is exalted in power and ways’ (Al-Qur’an 4: 163-5).

The two words italicised (capitalized) in the above translationare both derived from the Arabic root ‘wahy’.

The Meaning of Wahy

The word awha, from which ‘wahy’ (revelation) is derived, occurs in a number of shades of meaning in the Qur’an, each of them indicating the main underlying idea of inspiration directing or guiding someone. In each example below, the italicised words in the translation are forms of the root word wahy in the original text of the Qur’an:

‘Guidance in natural intuition: ‘so we sent this inspiration to the mother of Moses . . .’ (Al-Qur’an 28: 7). ‘Guidance in natural instinct: ‘and thy Lord taught the bee to build its cells in hills, on trees and in (man’s) habitations’ (Al-Qur’an 16: 68). ‘Guidance by signs: ‘So Zakaria came out to his people from his chamber: he told them by signs to celebrate God’s praises in the morning and in the evening’ (Al-Qur’an 19: 11). ‘Guidance from evil: ‘Likewise did we make for every messenger an enemy evil ones among men and jinns, inspiring each other with flowery discourses by way of deception …’ (Al-Qur’an 6: 112). ‘Guidance from God: ‘Remember thy Lord inspired the angels (with the message) …’ (Al-Qur’an 8: 12).

Means of Revelation

Wahy in the sense of ‘revelation’ is guidance from God for His creation, brought by the Prophets, who received the word from God through one of the means mentioned in the following Qur’anic verse:

‘It is not fitting for a man that God should speak to him except by inspiration, or from behind a veil, or by sending of a messenger to reveal with God’s permission what God wills: for He is Most High, Most Wise’ (Al-Qur’an 42: 51).

Means of revelation are:

Inspiration, e.g. in a dream (see Al-Qur’an 37: 102, where it is related that Ibrahim receives guidance in a vision, while asleep, to sacrifice his son).

Speech hidden away (see Al-Qur’an 27: 8, where it is related that God spoke to Musa from the fire).

Words (speech) sent through a special messenger from God (see Al-Qur’an 2:97, where it is related that God sent the Angel Gabriel as the messenger to Muhammad to reveal His message).

The Qur’an revealed to Muhammad

Prophet Muhammad, the last of God’s messengers, received the revelation of the Qur’an through a special messenger sent by God for this purpose: the Angel Gabriel, who recited to him God’s words exactly.

The Descent of the Qur’an

According to Suyuti’ (14) on the basis of three reports from ‘Abdullah Ibn ‘Abbas, in Hakim, Baihaqi and Nasa’i, the Qur’an descended in two stages:

From the lauh al-mahfuz, the ‘well-preserved tablet’, to the lowest of the heavens (bait al-’izza) of the world, all together, in the laila al-qadr.

From the heavens to earth in stages throughout the twenty-three years of Muhammad’s prophethood, and first in the laila al-qadr of Ramadan, through the Angel Gabriel.

This second descent from the heaven to the heart of the Prophet is referred to in Sura al-isra’ (17) and Sura al-furqan (25).

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Reference:

Ulum al Qur’an: An Introduction to the Sciences of the Qur’an

AHMAD VON DENFFER

Allah’s Names and Attributes in the Sunnah Part 8

Posted by *~Ramadan Reminders~* | Posted on 22-08-2010

Category : al-Aqeedah

Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Allah’s Names and Attributes in the Sunnah Part 8

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The Prophet’s Family, The Prophet’s Wives and the Companions of the Prophet

As-Sahabah (The Prophets Companions)

Among the fundamentals of the people of the Sunnah and the community is purity of heart and tongue toward the Companions of the Messenger of Allah (peace be upon him) just as Allah has described them:

“Those who came after them (the Sahabah) say: ‘Our Lord forgive us. Forgive our brethren who preceded us in faith. Purify our hearts of any rancor toward the believers. Our Lord, You are Gentle, Compassionate.” (al-Hashr 59/l0)

Obey the saying of the Prophet (peace be upon him):

“Do not revile my companions. By (Allah) in Whose Hand my soul is!, if any one of you spends gold (piled up) like (mount) ‘Uhud it will not equal a pint of any one of them, nor its half.” (al-Bukhari, Muslim, Abu-Dawud, at-Tirmidhi Ibn Majah, Ibn Hanbal)

(The people of the Sunnah) accept what the Qur’an, the Sunnah, and the consensus brought them of the Sahabah’s virtues and high ranks; So they prefer those who spent (their wealth) and fought before the victory -which is the treaty of al-Hudaybiyah*35 – over those who spent and fought after it. They prefer the Muhajirun (Immigrants) over the Ansar (Helpers). They believe that Allah said to the people of Badr – they were over three hundred-: “Do whatever you wish, I have already forgiven you.” (Abu Dawud)

And “they believe that no one who pledged allegiance to the Prophet (peace be upon him) under the tree36 will enter Hell” (Muslim), as the Prophet (peace be upon him) had declared; but that Allah was pleased with them and they with Him – and they were more than one thousand and four hundred.

They assign to Paradise whoever the Messenger of Allah (peace be upon him) assigned there such as the ten**, and Thabit Ibn Qays Ibn Shammas, and others of amongst the Sahabah.

They accept what has been reported continuously from the Prince of the Believers, ‘Ali Ibn Abi Talib (may Allah be pleased with him), and from others, that the best men of this ‘Ummah after its Prophet are: Abu Bakr; then ‘Umar; third, ‘Uthman, and fourth, ‘Ali Ibn Abi Talib (may Allah be pleased with them all). All Traditions have indicated, and all Sahabah (may Allah be pleased with them all) have agreed upon giving priority to ‘Uthman out of regard for his allegiance (al-Bai’ah), although some of the people of the Sunnah are disputing over whether ‘Uthman or ‘Ali (may Allah be pleased with both of them) has the priority, after they (the people of the Sunnah) had agreed upon giving priority to Abu Bakr and ‘Umar. Some people gave the priority to ‘Uthman and kept silent and considered ‘Ali to be the fourth. However, some people preferred ‘Ali. And some remained neutral. But the people of the Sunnah settled on preferring ‘Uthman, even though this matter – the matter of ‘Uthman and ‘Ali – is not of the fundamentals. The majority of the people of the Sunnah do not consider disagreeing in this matter as being misled. Rather, it is in the matter of the “Question of the Caliphate” where they consider the disagreeing person to be misled.

Ahl as-Sunnah believe that the Caliph after the Messenger of Allah (peace be upon him) is Abu Bakr; then ‘Umar; then ‘Uthman, then ‘Ali, and that whoever contests the Caliphate of any one of these Imams is indeed more lost than an ass

Ahl as-Sunnah should not deal with what happened between the Sahabah of the disagreement, and they must say: Part of the Traditions which are narrated about their faults are untrue, and some of them added to or omitted from, or distorted; The part of them which is true, they are excused from, because either they expressed their personal opinion and were right, or they expressed their personal opinion and were wrong.

Ahl as-Sunnah do not think that each of the Sahabah is infallible of committing grave sins or light sins, but that they are liable to commit general offenses. Nevertheless, to them belongs priority in accepting Islam

and in doing good deeds which qualify them for forgiveness of what they may have committed, to the extent that their offenses are forgiven. The same offenses will not be forgiven of those who come after them because they (as-Sahabah) have a credit of good deeds which erase the bad deeds, a credit the generations after them do not have. It has been confirmed by the saying of the Messenger of Allah (peace be upon him):

“That they are the best of all generations,” (al-Bukhari and Muslim) and: “That the pint of charity any one of them might have given is better than a pile of gold the size of Mount ‘Uhud if it is given by anyone who comes after them.” (al-Bukhari and Muslim)

Moreover, if anyone of them (as-Sahabah) committed any act of offense, without doubt he repented from it, or he did good deeds which wiped that offense from him, or he has been forgiven for the virtue of accepting Islam from its start or by intercession of Muhammad (peace be upon him) since they are deserving most his intercession, or a calamity inflicted upon him in this world which covered for that offense. But if this is the case in actual offenses, what about matters in which they were mujtahids (formulating independent decision in legal or theological matters)? If they were correct in their ijtihad they will receive double reward and if they missed they will receive one reward and the missing is forgiven for them.

Furthermore, the objectionable amount of their deeds is negligible in comparison to their virtues, their merit is in belief in Allah and His Messenger, the jihad in His Path, the Hijrah (emigration) from Makkah to al-Madinah, the support for the Prophet and the faith, the valuable knowledge and the good deeds. Whoever studies the life of the Sahabah objectively, with insight and with what Allah bestowed upon them of virtues, will no doubt discover that they are the best of all people after the Prophet (peace be upon him), that there never was and never will be their like and that indeed they are the choicest of the generations of the ‘Ummah which is in itself the best of all nations and the most honorable in the eyes of Allah ,The Exalted.

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Reference: Aqeedatul-Waasitiyyah -The Text

Author: Shaikh ul-Islaam Ibn Taymiyyah

Translated by: Assas Nimer Busool

The Virtues of Ramadaan

Posted by *~Ramadan Reminders~* | Posted on 20-08-2010

Category : Ramadan Reminders

The Virtues of Ramadaan

by Muhammad Sâlih al-Munajjid

What is Ramadan?

Praise be to Allah. Ramadan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:

1 – Allaah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning):

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…”[al-Baqarah 2:185]

and it was narrated in al-Saheehayn (al-Bukhari, 8; Muslim, 16) from the hadeeth of Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said:

“Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; fasting Ramadaan; and Hajj to the House (the Ka’bah).”

2 – Allaah revealed the Qur’aan in this month, as He says in the verse quoted above (interpretation of the meaning):

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…”[al-Baqarah 2:185]

And Allaah says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).” [al-Qadr 97:1]

3 – Allaah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allaah says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees, (All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn” [al-Qadar 97:1-5]


“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]” [al-Dukhaan 44:3]

Allaah has blessed Ramadaan with Laylat al-Qadr. Explaining the great status of this blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“There has come to you Ramadaan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.” Narrated by al-Nasaa’i, 2106; Ahmad, 8769. classed as saheeh by al-Albaani in Saheeh al-Targheeb, 999.

And Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.” Narrated by al-Bukhaari, 1910; Muslim, 760.

4 – Allaah has made fasting Ramadaan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in al-Saheehayn (al-Bukhaari, 2014; Muslim, 760) from the hadeeth of Abu Hurayrah according to which the Prophet (peace and blessings of Allaah be upon him) said:

Whoever fasts Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.” And al-Bukhaari (2008) and Muslim (174)

also narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever spends the nights of Ramadaan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.”

The Muslims are unanimously agreed that it is Sunnah to pray qiyaam at night in Ramadaan. Al-Nawawi said that what is meant by praying qiyaam in Ramadaan is to pray Taraweeh, i.e., one achieves what is meant by qiyaam by praying Taraaweeh.

5 – In this month, Allaah opens the gates of Paradise and closes the gates of Hell, and chains up the devils, as is stated in al-Saheehayn (al-Bukhaari, 1898; Muslim, 1079), from the hadeeth of Abu Hurayrah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“When Ramadaan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”

6 – Every night Allaah has people whom He redeems from the Fire. Imam Ahmad (5/256) narrated from the hadeeth of Abu Umaamah that the Prophet (peace and blessings of Allaah be upon him) said:

“At every breaking of the fast, Allaah has people whom He redeems.” Al-Mundhiri said: there is nothing wrong with its isnaad; and it was classed as saheeh by al-Albaani in Saheeh al-Targheeb, 987.

7 – Fasting Ramadaan is a means of expiation for the sins committed since the previous Ramadaan, so long as one avoids major sins. It was proven in Saheeh Muslim (233) that the Prophet (peace and blessings of Allaah be upon him) said:

“The five daily prayers, from one Jumu’ah to the next and from one Ramadaan to the next are expiation for (sins committed) in between, so long as you avoid major sins.”

8 – Fasting in Ramadaan is equivalent to fasting ten months, as is indicated by the hadeeth in Saheeh Muslim (1164) narrated from Abu Ayyoob al-Ansaari:

“Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be like fasting for a lifetime.”

Ahmad (21906) narrated that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever fasts Ramadaan, a month is like ten months, and fasting six days after al-Fitr will complete the year.”

9 – Whoever prays qiyaam in Ramadaan with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the report narrated by Abu Dawood (1370) and others from the hadeeth of Abu Dharr (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whoever prays qiyaam with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” Classed as saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15

10 – ‘Umrah in Ramadaan is equivalent to Hajj. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to a woman among the Ansaar,

“What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He said, “When Ramadaan comes, go for ‘Umrah, for ‘Umrah in Ramadaan is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”

11 – It is Sunnah to observe i’tikaaf (retreat for the purpose of worship) in Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) always did that, as it was narrated in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the

Prophet (peace and blessings of Allaah be upon him) used to spend the last ten days of Ramadaan in i’tikaaf until he passed away, then his wives observed i’tikaaf after him.” Narrated by al-Bukhaari, 1922; Muslim, 1172.

12 – It is mustahabb in the sense of being strongly recommended in Ramadaan to study the Qur’aan together and to read it a great deal. You may study the Qur’aan together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that

Jibreel used to meet the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and study the Qur’aan with him. Narrated by al-Bukhaari, 6; Muslim, 2308.

Reading Qur’aaan is mustahabb in general, but more so in Ramadaan.

13 – It is mustahabb in Ramadaan to offer iftaar to those who are fasting, because of the hadeeth of Zayd ibn Khaalid al-Juhani (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whoever gives iftaar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.” Narrated by al-Tirmidhi, 807; Ibn Maajah, 1746; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 647.

And Allaah knows best.

Is it permissible for the breast-feeding woman to break her fast? And when should she make up for it? And may she feed (poor people instead of fasting)?

Posted by *~Ramadan Reminders~* | Posted on 18-08-2010

Category : Ramadan Reminders, al-Muminat (Women's Issues)

Q. Is it permissible for the breast-feeding woman to break her fast? And when should she make up for it? And may she feed (poor people instead of fasting)?

A. If the breast-feeding woman fears that fasting will harm her child by reducing the milk, then she may break her fast, but she must make up for it later, because she is similar to a sick person, about whom Allaah says:

وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّـهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ

“…and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you.” [Al-Baqarah (2):185]

Then once the danger is past, she may make it up for, either during the winter, when the days are shorter and the weather is cooler, or, if she is unable to do it in the winter, then in the following year. But as for feeding (poor people), it is not permissible except in a situation where the thing which prevents her from fasting or the excuse for not fasting is continuous, and it is not expected that it will be removed; in these circumstances, she may feed (poor people) instead of fasting.

  • Transcribed from: Fatawa Arkanul Islaam, volume 2 | Shaykh Ibn Saalih al-Uthaymeen, rahimahullaah

A young girl had her menstrual period and was fasting during the days of menstruation due to ignorance; what is incumbent upon her?

Posted by *~Ramadan Reminders~* | Posted on 18-08-2010

Category : Ramadan Reminders, al-Muminat (Women's Issues)

Q. A young girl had her menstrual period and was fasting during the days of menstruation due to ignorance; what is incumbent upon her?

A. She must make up for the days which she fasted while she was menstruating, because fasting on the days of menstruation is not accepted, and it is invalid, even if she was ignorant, and there is no limit to the time for making up missed fasts.

And there is another question opposite to this one: a woman whose period came to her when she was young and she was embarrassed to tell her family, so she was not fasting. It is incumbent upon this young girl to make up for the month which she did not fast, because when a girl begins to menstruate, she becomes legally responsible, since menstruation is one of the signs of reaching maturity.

  • Transcribed from: Fatawa Arkanul Islaam, volume 2 | Shaykh Ibn Saalih al-Uthaymeen, rahimahullaah

Period-delaying pills to fast the whole month of Ramadan

Posted by *~Ramadan Reminders~* | Posted on 18-08-2010

Category : Ramadan Reminders, al-Muminat (Women's Issues)

Q 2: I have taken contraceptive pills in Ramadan. Should I make up for the days during which I did not have my period through the contraceptive effect of the pills and so I observed Sawm (Fasting) and offered Salah (Prayer) on them with the people? Is there any sin on me for taking these pills?

A: It is permissible for a woman to take a medicine to delay her menstrual period, so that she can perform Hajj or ‘Umrah (lesser pilgrimage), or observe Sawm in Ramadan, provided that it will result in no harmful effect on her. You do not have to make up for these days in which menstrual bleeding was stopped by the effect of the pills and you observed Sawm with the people.

( Part No : 10,Page No:341)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member                             Chairman
`Abdullah ibn Qa`ud     `Abdul-`Aziz ibn `Abdullah ibn Baz

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 3

Posted by *~Ramadan Reminders~* | Posted on 16-08-2010

Category : Quran al-Majeed, Ramadan Reminders

Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakatuhu

In the name of Allah, the All-Merciful, the Most Merciful

Ulum al Qur’an : An Introduction to the Sciences of the Qur’an Part 3

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CHAPTER 1: The Qur’an and Revelation

THE QUR’AN, HADITH AND HADITH QUDSI

The Qur’an

The Qur’an can be defined as follows:

The speech of Allah, sent down upon the last Prophet Muhammad, through the Angel Gabriel, in its precise meaning and precise wording, transmitted to us by numerous persons (tawatur), both verbally and in writing.

Inimitable and unique, protected by God from corruption.

The word Qur’an

The Arabic word ‘qur’an’ is derived from the root qara’a, which has various meanings, such as to read, (4) to recite, (5) etc. Qur’an is a verbal noun and hence means the ‘reading’ or ‘recitation’. As used in the Qur’an itself, the word refers to the revelation from Allah in the broad sense6 and is not always restricted to the written form in the shape of a book, as we have it before us today.

However, it means revelation to Muhammad only, while revelation to other prophets has been referred to by different names (e.g. taurat, injil, kitab, etc.).

Other Names of the Qur’an

The revelation from Allah to the Prophet Muhammad is referred to in the Qur’an itself by the name qur’an (recitation) as well as by other names, such as e.g. furqan (criterion, see Al-Qur’an 25: 1). tanzil (sent down, see Al-Qur’an 26: 192). dhikr (reminder, see Al-Qur’an 15: 9). kitab (scripture, see Al-Qur’an 21:10).

Other references to the Qur’an are by such words as nur (light), huda (guidance), rahma (mercy), majid (glorious), mubarak (blessed), bashir (announcer), nadhir (warner), etc. All these names reflect one of the various aspects of the revealed word of Allah.

The Meaning of hadith (7)

The word hadith means news, report or narration. It is in this general sense that the word is used in the Qur’an. (8) Technically, the word hadith, (pl. ahadith) means in particular the reports (verbal and written) about the sunna of the Prophet Muhammad. Hadith reports about the Prophet Muhammad are of the following kinds:

What he said (qaul). What he did (fi’l). What he (silently) approved (taqrir) in others’ actions.

There are also reports about him, i.e. about what he was like (sifa).

The difference between the Qur’an and Hadith

There is agreement among most Muslim scholars that the contents of the sunna are also from Allah. Hence they have described it as also being the result of some form of inspiration. (9) The contents of the sunna are however expressed through the Prophet’s own words or actions, while in the case of the Qur’an the Angel Gabriel brought the exact wording and contents to the Prophet, who received this as revelation and then announced it, in the very same manner that he received it.

The difference between these two forms has been illustrated by Suyuti (following Juwaini) in the following manner:

‘The revealed speech of Allah is of two kinds: As to the first kind, Allah says to Gabriel: Tell the Prophet to whom I sent you that Allah tells him to do this and this, and He ordered him something. So Gabriel understood what His Lord had told him. Then he descended with this to the Prophet and told him what His Lord had told him, but the expression is not this (same) expression, just as a king says to someone upon whom he relies: Tell so-and-so: The king says to you: strive in his service and gather your army for fighting … and when the messenger (goes and) says: The king tells you: do not fail in my service, and do not let the army break up, and call for fighting, etc., then he has not lied nor shortened (the message) …

‘And as to the other kind, Allah says to Gabriel: Read to the Prophet this (piece of) writing, and Gabriel descended with it from Allah, without altering it the least, just as (if) the king writes a written (instruction) and hands it over to his trustworthy (servant) and says (to him): Read it to so-and-so. Suyuti said: The Qur’an belongs to the second kind, and the first kind is the sunna, and from this derives the reporting of the sunna according to the meaning unlike the Qur’an.” (10)

It is generally accepted that the difference between Qur’an and sunna is as follows:

The ahadith from or about the Prophet Muhammad are:

The words or actions of a human being, and not the speech of God as the Qur’an is. Not necessarily reported in tbeir precise wording, as the Qur’an is. Not necessarily transmitted by tawatur, except in some instances.

Hadith Qudsi (11)

Qudsi means holy, or pure. There are some reports from the Prophet Muhammad where he relates to the people what God has said (says) or did (does), but this information is not part of the Qur’an. Such a report is called hadith qudsi, e.g.:

Abu Huraira reported that Allah’s messenger said:

‘Allah, Mighty and Exalted is He, said: If My servant likes to meet me, I like to meet him, and if he dislikes to meet Me, I dislike to meet him.’ (12) While the common factor between hadith qudsi and the Qur’an is that both contain words from Allah which have been revealed to Muhammad, the main points of difference between Qur’an and hadith qudsi are as follows:

In the Qur’an the precise wording is from Allah, while in the hadith qudsi the wording is given by the Prophet Muhammad.

The Qur’an has been brought to Muhammad only by the Angel Gabriel, while hadith qudsi may also have been inspired otherwise, such as e.g. in a dream.

The Qur’an is inimitable and unique, but not so the hadith qudsi.

The Qur’an has been transmitted by numerous persons, (tawatur) but the hadith and hadith qudsi often only by a few or even one individual. There are hadith qudsi which are sahth, but also others hasan, or even da’if, while there is no doubt at all about any aya from the Qur’an.

Another point is that a hadith qudsi cannot be recited in prayer.

Distinctive Features of the Qur’an

The most important distinction between the Qur’an and all other words or writings therefore is that the Qur’an is the speech from Allah, revealed in its precise meaning and wording through the Angel Gabriel, transmitted by many, inimitable, unique and protected by Allah Himself against any corruption.

————–

Reference:

Ulum al Qur’an: An Introduction to the Sciences of the Qur’an

AHMAD VON DENFFER

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