NEW BOOK: '9/11 Unveiled' by Enver Masud

The lobbyists's choice: a challenge to those who dismiss alternative explanations of 9/11 as 'conspiracy theory'

Shortly after September 11, 2001, as I looked down on the Pentagon from a nearby hill, the first question I asked was, "Where's the plane?"

Over the next few years I was to learn that: Bin Laden is NOT wanted for 9/11 by the FBI; contrary to popular reports, the FBI claims only two cell phone calls were made from all four planes responsible for the September 11 attacks; the Executive Director of the 9/11 Commission, and the principal author of The 9/11 Commission Report had by March 2003, with the Commission's staff barely in place, prepared a detailed outline (p389), complete with "chapter headings, subheadings, and sub-subheadings" of The 9/11 Commission Report.

The Executive Director of the 9/11 Commission — a Commission vigorously opposed by the White House — also drafted the Bush administration's pre-emptive war doctrine.

9/11 Unveiled is unique in that it reduces the many, and complex reports of what happened on September 11 to short, easily read sections while placing them in historical and political context. The sections are:

• Attack, Response
• Pretexts and Coverups
• Bin Laden
• The Hijackers
• One, Two World Trade Center
• 7 World Trade Center
• The Achilles Heel
• Flight 93
• The Pentagon
• Boomerang

The facts presented in 9/11 Unveiled (read excerpts) will cause thinking people to question the official explanation of 9/11, and ask why our "free press" has, uncritically, accepted the official explanation.

To download this Book Click here.

The Qur’aan was revealed by Allaah, not created

Praise be to Allaah.

What we Muslims are obliged to believe is that which has come to us from Allaah, and that which the Messenger of Allaah (peace and blessings of Allaah be upon him) has told us. Allaah has told us that He speaks, as He says (interpretation of the meaning):

“And who is truer in statement than Allaah?[al-Nisaa’ 4:87]

“and whose words can be truer than those of Allaah?

[al-Nisaa’ 4:122]

These two aayahs offer proof that Allaah speaks, and that His words are true, and there is no kind of lie in them at all.

Allaah says (interpretation of the meaning):

“And (remember) when Allaah will say (on the Day of Resurrection): ‘O ‘Eesa (Jesus), son of Maryam (Mary)!…’”

[al-Maa’idah 5:116]

This aayah shows that Allaah speaks, and that His speech can be heard, so His speech has sound. And His speech includes words and phrases. The evidence that the speech of Allaah is composed of letters is the aayah (interpretation of the meaning):

“O Moosa (Moses)!

Verily, I am your Lord!”[Ta-Ha 20:11]

because these words are composed of letters, and they are part of the speech of Allaah. And the evidence that the speech of Allaah has sound is the aayah (interpretation of the meaning]:

“And We called him from the right side of the Mount, and made him draw near to Us for a talk with him [Moosa (Moses)].

[Maryam 19:52]

Calling and talking can only happen with sound.

See Sharh Lam’ah al-I’tiqaad by Ibn ‘Uthaymeen, p. 73

Hence the belief of Ahl al-Sunnah wa’l-Jamaa’ah is that Allaah speaks in a real sense, when and as and with whatever He wills, with letters and sound, but this does not resemble the voices of created beings. The evidence that it does not resemble the voices of created beings is the aayah (interpretation of the meaning):

“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”[al-Shoora 42:11]

So it is known from the outset that this is the belief of Ahl al-Sunnah wa’l-Jamaa’ah. Ahl al-Sunnah wa’l-Jamaa’ah believe that the Qur’aan is the word of Allaah, and among the evidence for this belief is the aayah (interpretation of the meaning):

“And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah) seeks your protection then grant him protection so that he may hear the Word of Allaah”

[al-Tawbah 9:6]

what is meant here is the Qur’aan, by scholarly consensus. The fact that Allaah mentions kalaam (speech, word) in idaafah (genitive or possessive construction) with Himself indicates that the Qur’aan is His Word.

The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that the Qur’aan is the word of Allaah which was revealed, not created; it began from Him and will return to Him.

The evidence that it is revealed is as follows (interpretation of the meanings):

“The month of Ramadan in which was revealed the Qur’aan”

[al-Baqarah 2:185]

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

“And (it is) a Qur’aan which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages”[al-Israa’ 17:106]

“And when We change a Verse (of the Qur’aan) in place of another — and Allaah knows best what He sends down — they (the disbelievers) say: ‘You (O Muhammad) are but a Muftari! (forger, liar).’ Nay, but most of them know not.

Say (O Muhammad) Ruh‑ul‑Qudus [Jibreel (Gabriel)] has brought it (the Qur’aan) down from your Lord with truth, that it may make firm and strengthen (the Faith of) those who believe, and as a guidance and glad tidings to those who have submitted (to Allaah as Muslims).

And indeed We know that they (polytheists and pagans) say: ‘It is only a human being who teaches him (Muhammad).’ The tongue of the man they refer to is foreign, while this (the Qur’aan) is a clear Arabic tongue[al-Nahl 16:101-103]

- the One Who changes a verse in place of another is Allaah, may He be glorified and exalted.

The evidence that the Qur’aan is not created is the aayah (interpretation of the meaning):

“Surely, His is the creation and commandment”[al-A’raaf 7:54]

So Allaah describes creation as one thing and commandment as another. The conjunction implies that the second thing mentioned is different, and the Qur’aan is part of the commandment because of the evidence of the aayah (interpretation of the meaning):

“And thus We have sent to you (O Muhammad) Rooh (a revelation, and a mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will”

[al-Shoora 42:52]

If the Qur’aan is part of the command or commandment, which is different from creation, therefore it is not created, because if it were created, this division of categories would not be correct. This is the evidence from the Qur’aan.

The rational evidence is that the Qur’aan is the word of Allaah, and words cannot exist in and of themselves so that they would have a distinct and separate identity. If they did exist separately and distinct from Allaah, then we would say that they are created, but words are an attribute of the speaker. If they are an attribute of the speaker and they are spoken by Allaah, then they are not created, because the attributes of Allaah are not created.

Sharh al-‘Aqeedah al-Waasitah by Ibn ‘Uthaymeen, 1/418-426-441

We must believe this and be certain of it. We should not change the meanings of the verses of Allaah, for they clearly indicate that the Qur’aan is a revelation from Allaah. Hence Imaam al-Tahhaawi (may Allaah have mercy on him) said: “The Qur’aan is the word of Allaah which came from Him in the form of speech, without any need for us to know how. He sent it down to His Messenger by Revelation, the believers believe that it is true and they are certain that it is indeed the word of Allaah and that it is not created like the words of human beings. Whoever hears it and claims that it is the words of human beings is a kaafir, who is condemned and warned of Hell, as Allaah says (interpretation of the meaning):

‘I will cast him into Hell fire’ [al-Muddaththir 74:26].

Since Allaah threatened with Hell the one who said, ‘This is nothing but the word of a human being’ [al-Muddaththir 74:26 – interpretation of the meaning], we know and are certain that it is the word of the Creator of mankind, and it does not resemble the speech of human beings.” Sharh al-‘Aqeedah al-Tahhaawiyyah, 179

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

The Info is collect from : http://islamqa.com

The Prophet's Giving of Glad Tidings In the Hardest of Situations

What we Muslims need today is a change of understanding; we need to step out of our time and place and see our situation in light of the laws that Allah placed in His creation, and the guidance that He sent His Messenger, sallallahu `alayhi wa sallam, with.

"And don't be weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not, and Allah is Ever All-Knowing, All-Wise." [An-Nisaa' (4):104]

We see in the Seerah of the Messenger, sallallahu `alayhi wa sallam, that he would give glad tidings in the hardest of moments.

We may think at times there is no exit for the Ummah, but we have to remember, Allah has promised victory to this Ummah, a victory He will bring when He wants, due to His Wisdom. Our situation is one of weakness and we know it will change to one of strength. Imam Ahmad was quoted as saying that the Falsehood will not be manifest over the Truth until our hearts leave the Truth. We are certain, when we fulfill the conditions of victory, that the Truth will be manifest over the Falsehood. We know it is near, though it may not be two weeks. With Allah, it is close, as even the Day of Judgment is referred to as "Tomorrow". [Al-Hashr (59):18]

The following are three dire situations from the Prophet's Seerah during which he reassured and gave glad tidings to his followers.

The Prophet, sallallahu `alayhi wa sallam, in Ta'if

"When the harm and plotting of the Quraish increased, after the deaths of the Prophet's, sallallahu `alayhi wa sallam, uncle and wife, he headed to Taif hoping that he might find in this trip greater attentivenes and support for his message. Instead, they turned him away in a very impolite manner. They encouraged their boys to stone him. They stoned him until he bled from his noble feet." [Al-Sibai, "The Prophet's Seerah, p. 36]

"Given this support and auspicious start, depression, dismay and sadness that used to beset him since he was driven out of At-Ta’if, he turned his face towards Makkah with fresh determination to resume his earlier plan to expose people to Islam and communicate his Message in a great spirit of zeal and matchless enthusiasm.

Zaid bin Harithah, his companion, addressing the Prophet (Peace be upon him) said, 'How dare you step into Makkah after they (Quraish) have expatriated you?' The Prophet (Peace be upon him) answered: 'Hearken Zaid, Allâh will surely provide relief and He will verily support His religion and Prophet.'" [Al-Mubaarakfuri: Ar-Raheeq al-Makhtoom, "The Third Phase Calling Unto Islam Beyond Makkah"]

The Prophet, sallallahu `alayhi wa sallam, With Abu Bakr During the Hijrah

"The notables of Makkah convened an emergency session to determine the future course of action and explore all areas that could help arrest the two men. They decided to block all avenues leading out of Makkah and imposed heavy armed surveillance over all potential exits. A price of 100 camels was set upon the head of each one. Horsemen, infantry and tracers of tracks scoured the country. Once they even reached the mouth of the cave where the Prophet (Peace be upon him) and Abu Bakr were hiding. When he saw the enemy at a very close distance, Abu Bakr whispered to the Prophet (Peace be upon him): 'What, if they were to look through the crevice and detect us?' The Prophet (Peace be upon him) in his God-inspired calm replied: 'Silence Abu Bakr! What do you think of those two with whom the Third is Allâh.' It was really a Divine miracle, the chasers were only a few steps from the cave." [Al-Mubaarakfuri: Ar-Raheeq al-Makhtoom, " Migration of the Prophet (Peace Be Upon Him)"]

"…In a version by Abu Bakr (May Allah be pleased with him), he said: "We emigrated while the Makkans were in pursuit of us. None caught up with us except Suraqah bin Malik bin Ju‘sham on a horse. I said: ‘O Messenger of Allâh, this one has caught up with us.’ The Prophet (Peace be upon him) replied: ‘Don’t be cast down, verily, Allâh is with us.’ [Al-Mubaarakfuri: Ar-Raheeq al-Makhtoom, " Migration of the Prophet (Peace Be Upon Him)"]

The Battle of the Ditch

"It was the winter season, the air was cold and there was a food crisis in Medina, which was about to come under a brutal siege, and there is nothing more deadly to the spirit of resistance than despair, for if the besieged were to be exposed to its violent bouts, the way of humiliating surrender would be the only alternative. For this reason, the Prophet strove hard to arouse the moral strength of his men to the highest pitch so that they'd feel certain that the triral which faced them was just a passing cloud which would soon disperse, and thereafter Islam would resume its march and people would enter into it in large numbers, and the strongholds of tyranny would crumble before it and no plots would come from them nor would any evil be feard from them. It is a rule of politics that this wide hope should accompany the stages of ceasless effort." [Muhammad Al-Ghazali, Fiqh us-Seerah, p. 308]

"Another illustrious preternatural example went to the effect that an obstinate rock stood out as an immune obstacle in the ditch. The Prophet (Peace be upon him) took the spade and struck, and the rock immediately turned into a loose sand dune. In another version, Al-Bara‘ said: On Al-Khandaq (the trench) Day there stood out a rock too immune for our spades to break up. We therefore went to see the Messenger of Allâh (Peace be upon him) for advice. He took the spade, and struck the rock uttering 'in the Name of Allâh, Allâh is Great, the keys of Ash-Shâm (Geographical Syria) are mine, I swear by Allâh, I can see its palaces at the moment;' on the second strike he said: 'Allâh is Great, Persia is mine, I swear by Allâh, I can now see the white palace of Madain;' and for the third time he struck the rock, which turned into very small pieces, he said: 'Allâh is Great, I have been given the keys of Yemen, I swear by Allâh, I can see the gates of San‘a while I am in my place.' The same version was narrated by Ishaq."

[Al-Mubaarakfuri: Ar-Raheeq al-Makhtoom, "Al-Ahzab (the Confederates) Invasion"]

"So when the confederates swept down upon Medina and laid a tight siege around it, the Muslims did not give up in despair but faced the bitter reality with unshakeable hope in a noble future.

'And when the true beleivers saw the clans, they said: this is that which Allah and His Messenger promised us. Allah and His Messenger are true. And it increased them only in faith and acceptance.' [Al-Ahzab (33):22]

As for the weaklings, the doubters and the sick of heart, they made fun of the promises of victory and thought them to be the desires of deluded people, and they said to the Prophet:

'He tells you that he sees from Yathrib the palaces of Hirah and the city of Kisra, while you are there digging the ditch and you cannot pass stool (for fear).'

About them Allah says,

'And when the hypocrites, and those in whose hearts is a disease, were saying: Allah and His messenger promised us naught but delusion.' [Al-Ahzab (33):12]

[Muhammad Al-Ghazali, Fiqh us-Seerah, p. 310-311]

Twelve or thirteen years later, the Prophet's promise about Persia came true.

Maybe it should be noted here that the hypocrites of today are also telling us that Allah has promised us nothing but delusion - those hypocrites who want removal or change of the Shari`ah. Beware of them, because they promise us nothing but delusion.

"Allah is predominant over his affair, but most of the people do not know." [Yusuf (12):21]

What After Ramadan?

AlHamdulillahi wa kafaa, was-Salatu was-salamu `alaa `ibaadihi-lladheena Stafaa

We leave the blessed month of Ramadan, its beautiful days and its fragrant nights. We leave the month of the Qur'an, taqwa, patience, jihad, mercy, forgiveness and freedom from hellfire…

Have we fulfilled the requirements of taqwa and graduated from the Ramadan school with the diploma of the god-fearing?

Have we fought our souls and desires and defeated them, or have we been overtaken by our customs and blind imitations?

Have we performed our actions in a way that fulfills the conditions for receiving mercy, forgiveness and release from the Fire?

Many questions and numerous thoughts come to the heart of the sincere Muslim, who asks and answers with truthfulness.

What Have We Gained From Ramadan?

Ramadan is a school of iman and a 'stop to recharge one's spiritual batteries' - to acquire one's provision for the rest of the year...

For when will one take a lesson and change for better if not in the month of Ramadan?

The noble month is a true school of transformation in which we change our actions, habits and manners that are in variance with the Law of Allah 'azza wa jall. “Verily, Allah does not change the condition of a people until they change what is in themselves.” [Ar-Ra`d, 11]

If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against you soul, then praise and thank Allah, and ask Him for steadfastness upon it until you meet your death.

Be not like one who has sewn a shirt and then destroyed it... Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What would people say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!

This is the condition of one who returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze of sins and evil actions. How evil are the people who know Allah only in Ramadan!

My dear ones,

falling short in one's commitment to Islam after Ramadan is manifested in many ways, including:

1 – Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.

2 – Return to musical entertainment, forbidden films, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.

This is not thankfulness for blessings and favors, nor is it the sign of acceptance of one's actions, rather this is opposition to favors and absence of thankfulness.

These are from signs of one's deeds not being accepted – and Allah's refuge is sought – for one who truly fasts rejoices on the occasion of `eid, praises his Lord for helping him complete the fast, and remains fearful that Allah may not accept his fasting, just as the Salaf would continue asking for acceptance of their actions in Ramadan for six months after it.

From signs that one's deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. “And remember when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]…” [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said.

“And worship your Lord until there comes you to the certainty [i.e. death].” [al-Hijr, 99]

The Muslim must continuously be in the state of obedience of Allah, firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said, “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah].” [Hud, 112] And, “So take a straight course to Him and seek His forgiveness.” [Fussilat, 6] And the Prophet, sallallahu `alayhi wa sallam, said, “Say 'I believe in Allah', then be steadfast.” [Muslim]

-- If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others.

-- If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. “They used to sleep but little of the night.” [Adh-Dhaariyaat, 17]

-- If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.

-- Reading of the Qur'an and contemplating it is not only for Ramadan, rather it is for all times.

Righteous actions are for all times and all places, so strive – O my brother and sister – and beware of laziness. And remember that it is not allowed for us to leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.

And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.

Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you'll meet the Angel of Death. Beware of him taking you while you are in a state of sin. “O Allah, Who turns the hearts, keep our hearts steadfast upon Your Deen.”

I ask Allah to accept from us and you our fasting, our prayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord…Ameen

The Fast

* The Nature of Acts of Worship
* Why Fast
* Kinds of Fasting
* People Exempted From Fasting
* Acts Which Nullify the Fast
* Recommended Acts
* Permissible Acts

Dr. Ja`far Sheikh Idris
Published by IIASA Research Center

The Nature of Acts of Worship

God created us so we may worship Him. To help us achieve this purpose, He instilled the worship of Him in our very nature and made it the essence of our humanity, so much so that we can be really human only if we worship Him; otherwise, we live an alienated life. He then taught us, through the medium of human messengers, how best to serve Him.

Worship is essentially a state of the heart, but the relationship between our bodies and our minds is so strong that the state of the one is bound to have an effect on the state of the other.

God, who created us and who knows best the nature of this relationship, explained to us not only how to worship Him in our hearts but also how to deal with our bodies in ways which accord well with and enhance the mental state of worship. Prophet Muhammad (peace be upon him), whom God set as an example for us to follow in worshipping Him, said, "Pray as you see me praying" (recorded by al-Bukhari) and also, "Take your pilgrimage rituals from me" (recorded by Muslim)." Hence the insistence of our scholars on the importance of the external actions, an insistence which might seem at first sight to be an undue emphasis on formalities that do not make any real difference to the essence of worship. People who thus belittle the external aspect of worship do not pay enough attention to the importance of that strong mutual relationship between our bodies and our minds. Of course, these external acts only have value if they are accompanied and driven by a sincere feeling of worship in the heart; otherwise they become hollow movements that even a hypocrite can perform. But anyone who has performed them with a sincere feeling of submission and gratitude to God knows their great value. He knows their value because he experiences in his heart the difference they make therein. Our feelings of love and fear of God, of gratitude and submission to Him naturally precede our coming to pray to Him (standing, kneeling, prostrating, and reciting the Qur'an), our coming to fast (depriving ourselves of food, drink and sex during the specified times), and our coming to perform the rituals of pilgrimage. Every sincere worshipper can speak of how feelings of gratitude and submission to God were intensified and enhanced after the performance of the external acts of worship.

Divine messages give us guidance not only about how to worship God but also about when and where to do so. The Quran states, "And your Lord creates whatsoever He wills and chooses" (26:68). The chosen or preferred creation includes not only the living and the inanimate, but times and places as well. Since we have been created to serve God, then every legitimate act of ours, even sexual intercourse with our wives, can be an act of worship; but there are certain acts which have been especially prescribed by God as acts of worship. These acts are the life force and nourishment of our faith; without them faith fades and finally dies away. It is for these special acts that God specified the forms, times and places He knows to be most appropriate for them.

Why Fast?

Fasting is one of these special acts just referred to; it is, in fact, one of the five important acts of worship called the pillars of Islam. The other four are the profession of faith - there is no god (worthy of worship) except Allah (the one true God) and Muhammad is His Messenger, - the five daily prayers, the payment of the poor due (zakat) and the pilgrimage (hajj). These different acts of worship are to the soul as food is to the body. All kinds of food, like proteins, fats and carbohydrates, serve to make the body healthy, but each one contributes to one's health in a special way, and plays a role that cannot be fully played by the others in achieving that purpose. Similarly, all the acts of worship help to keep our souls sound and healthy by instilling taqwa [in general, it means 'God consciousness,' 'God awareness,' 'fear of God,' and so on] in them, but each has a special role to play in this process, and people who perform these experience in their hearts the special character of the feelings they engender.

When we fast - the Islamic way - we abstain from food, drink, and sexual intercourse from dawn to sunset. We do this for the sake of God and in obedience to Him. We thus make a clear statement that our real submission is to God and not to the temptations of our bodies however strong they may be. And for this God gives us a special reward. The Prophet (peace be on him) stated, "In paradise there are eight gates among which is a gate called al-Rayyan which only those who fast will enter." (Recorded by al-Bukhari and Muslim). And every good deed will be rewarded ten-fold save for fasting which Allah stated, "Is done only for my sake and I shall reward it." (Recorded by al-Bukhari and Muslim.)

Fasting is good not only for our souls but also for our bodies. It helps to make us healthier. Furthermore, abstention from food and drink for a number of days increases will power and weakens the sexual desire. Therefore, it is especially recommended for young men who are not able to marry.

Kinds of Fasting

Fasting, like the other special acts of worship, is one of two kinds: one obligatory and the other recommended. The form of the fasting is the same; it is only the days of fasting which differ. Fasting is always during daytime. It starts from dawn and ends at sunset. During this period of the day one abstains completely from eating, drinking and sexual intercourse.

But this by itself is not sufficient. One also has to abstain from all kinds of sins, like foul language, backbiting, drinking, lying, prohibited listening, and dealing in unlawful items like drugs, wine and pork.

The fasting which is a pillar of Islam is a fasting of every day of the lunar month of Ramadan, the ninth month of the lunar Islamic calendar. Why this month in particular? Because it is a special month. It is, in fact, the best of all of the months of the year and one of its nights, the night of Qadr, is the best of all nights of the year. It is for this reason that the Quran was sent down on that night. Thus when God urged the faithful to fast during the month of Ramadan, He endeared it to them by reminding them that it was the month in which the Quran was sent down, as a guidance to people, a Book that contains clear evidence of the truth of that guidance, and a criterion of discrimination between truth and falsehood. [this is a paraphrase of the Quranic verse 2:185]

People Exempted From Fasting

The fasting of Ramadan is obligatory on all adult and sane Muslims, except those for whom it is too difficult or harmful to do so. They include the following categories of people:

a) Persons traveling and the ill whose illness can be made worse by fasting. It is not recommended for such people to fast but if they do so, it will be accepted from them. If they choose to heed the recommendation and not fast, they must fast an equal number of days after Ramadan to make up for the days they missed.

b) Menstruating women and women with post-partum bleeding are not allowed to fast and it will not be considered valid if they do. But they also must make up for the days in which they did not fast.

c) Pregnant and nursing women, if they fear that fasting can be harmful to their children or to themselves, need not fast. If they don’t fast, they must make up for the days on which they break the fast. In addition, they must feed a poor person for every day that they broke their fast if they broke it because they feared only for the health of their children.

d) People who are not capable of fasting, either due to old age or incurable diseases, are not to fast. It is enough for them to feed one poor person for each of the days in which they fail to fast. The more people they feed the better.

Acts Which Nullify the Fast

Most important among the acts which nullify the fast are the following:

a) Sexual intercourse during the daytime breaks the fast and is a grave sin. Anyone who performs this act must atone for it by freeing a slave, if he can afford to do so; otherwise, he should fast two consecutive months, if he can. If not, then he must feed sixty poor persons if he is able to.

b) Intentionally eating or drinking also breaks the fast. If this act is done unintentionally, though, it does not harm the fast

c) The appearance of menstrual or post-partum bleeding immediately breaks the fast. Once this happens, even if it is just a few minutes before sunset, the fast is nullified and the day must be made up at a later date.

d) Ejaculation, if it comes as a result of an intentional act, breaks the fast.

e) Deliberate vomiting also breaks the fast.

f) The injection of blood or any other nourishing liquid into the body nullifies the fast.

g) Apostasy from Islam obviously breaks the fast. If a fasting Muslim says or does something which is judged to be a violation of his faith, he thereby nullifies his fast and has therefore to make up the day or days of his apostasy, if he happens to repent and return to the faith.

Recommended Acts

The fasting Muslim is recommended to follow the sunnah of the Prophet (his customs and manners) in doing the following acts:

(a) Eating before the break of dawn is recommended act. This makes fasting easier and is, therefore, recommended to be as late as possible, such a just before the call for the dawn prayer.

(b) It is also recommended to break the fast immediately after sunset.

(c) Also one should be more active in doing all kinds of good deeds, foremost of which is the performing of the five daily prayers at their proper times in congregation with other Muslims and the giving of the poor-due (zakat). Besides the obligatory prayers and zakat, one should try as much as one can to do more of the non-obligatory but recommended prayers, specially the tarawih prayers during the evening, on the night of Qadr in particular, and being more generous in helping the poor and in all ways of promoting the cause of Islam. One should also spend more time reciting the Quran and pondering over the meanings of its verses, and turn as often as possible to God, asking Him to bestow His peace and blessings on the Prophet as well as asking for one's forgiveness and the forgiveness of his brother Muslims.

(d) One also should not answer back anyone who insults him but should only respond, "I am fasting."

(e) It is also recommended to offer specific supplications at the time of breaking the fast. It has been reported that the Prophet (peace be on him) said, "O Lord, it is for you that I have offered my fasting and it is with provision from you that I am breaking the fast. Accept (this fast) from me therefore, you are the All-Hearing, the All-Knowing." OR the person may say, as the Prophet also said, "Thirst has gone, the arteries are moist and the reward is sure, if God will." (Recorded by al-Daraqutni.)

(f) To break the fast with some fresh dates if available, otherwise with any available sweet fruits like grapes, is considered a recommended act. "The Prophet's sunnah was to eat, wear and ride whatever was available in his land, of whatever Allah made permissible. Therefore, anyone who uses what is available in his land would be following the sunnah." [Ibn Taimiya]

(g) One should try to invite others, especially the poor, for the meal that one breaks the fast.

(h) Finally, it is encouraged to spend the last ten days of Ramadan in seclusion in a mosque. This practice is called i`tikaf, a state of complete devotion to worship. Persons in this state are not allowed to leave the mosque except for personal necessities. Similarly, they are not allowed to have sex with their spouses.

Permissible Acts

There are a number of acts that do not harm or affect the fast whatsoever. These are called permissible acts. Below are some examples.

(a) It is permissible to wear perfume while fasting. But women are not allowed to do so if they intend to go out in public. In fact, that act is neither permissible during Ramadan nor at other times.

(b) There is no harm in brushing one's teeth with a siwak or a brush. It is best, however, to avoid toothpaste while fasting because if you swallow any of it, even inadvertently, you will have broken your fast.

(c) Absentminded eating or drinking does not break the fast; in fact the Prophet (peace be upon him) described it as "a provision which God has brought upon you."

(d) It is also permissible to kiss your spouse, if you can control yourself and not allow this to lead you to further, prohibited acts.

Remaining Steadfast After Ramadhaan

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 Ramadhaan 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 evil are 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.

Reality and Obligation in Ramadan

During this Ramadhan do not let the sweetness of our deeds vansh into the night, leaving only emptiness. When one contemplates the texts on fasting, its wisdom and goals in Shariah, and looks at the reality of the Muslim communities, one realizes a wide gap between the reality and our obligations. Remember that Ramadhan is a bounty that Allah blessed His servants with, to strengthen their faith, and increase their piety (Taqwa). Allah said: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become pious." (Al-Baqarah 2:183). This article is an attempt to present the essential causes of this gap, and to some remedies. primary reason for the gap is ignorance about the goals of fasting and the wisdom behind it. Many Muslims ignore the purpose and wisdom of fasting. Fasting is done merely to conform to the social environmet without contemplation. If one is not aware of the divine wisdom of Shariah and its fruits in this world and in the hereafter, one will not apply it in the right way.

Goals of Fasting

Achieving Taqwa: is one of the most important wisdom of fasting. Fasting brings on Taqwa as it lessens the desire of the stomach and mutes the sexual appetite. Whoever fasts frequently would overcome these two desires more easily. This deter against committing abominations and sins and assist in controlling life leading to Taqwa.

Strengthening willpower and acquiring patience: The Prophet sallallahu alayhe wa sallam called Ramadhan the month of patience as it increases one's will power to control his desire and the selfishness of his soul. This training allows him to be strong in following Allah's commands. The most important being to carry the Message and propel it forward. The person trains himself to be patient in obeying Allah by stopping at the limits set by Allah both by way of action and abstention. Allah said: "These are the limits set by Allah, so approach them not." (Al-Baqarah 2:187)

Fasting is pure worship: The fact that he is abstaining from food and drink both in public and in secret shows his honest faith and strong love of Allah, and his knowledge and feeling that Allah is all-knowing of everything. For this reason Allah has made the reward for fasting greater than for any other type of worship. Allah said in the hadith Qudsi: "Every deed of the son of Adam will be multiplied [in rewards], the good deed by ten of its like, up to seven hundreds, up to whatever Allah wills, except fasting, it is for Me and I will reward it. He abandons his desire and his food for My sake.." (Related by Muslim) lbn al-Qayyim said: "...And people may see that a person is not eating in front of them, but the fact that he is really abandoning his food and his desire for the sake of God is a thing that nobody can find out about, and that is the essence of fasting." (Zaad al-Ma'ad 2/29).

Relieving Muslims from life's distractions: Eating, drinking, and socializing all distract a person and weaken ties with Allah. It is by the Mercy of Allah that Muslims are ordered to fast so as not to be bothered by the intrusion of these activities. Nor by the thought about them nor the anticipation for them when devoting themselves to the all types of worship Either reading the Qur'an, offering additional prayer or making I'tikaf. For this reason the Prophet sallallahu alayhe wa sallam said: "Fasting is a shield, and a secure fortress against Hell fire" (Related by Ahmad).

Discovering Allah's Blessings: A person experiences the hardship of the poor. He should then be thankful to Allah Who has blessed him with His bounty while others are deprived. This should make him more sympathetic and willing to share this bounty. The poor rediscovers that fasting helps a person be more devoted to worship. More able to concentrate and meditate. He should then be able of this devotion all year long, a blessing he should thank Allah for.

Acquiring strength and endurance:It has been discovered that depriving the body of food for a period of time helps its defense and endurance mechanism. This in turn this protects the body from certain diseases.

Remember that fasting is not only dependent on abstentions: Many believe that fasting consist only of certain abstentions, forgetting that Allah established certain acts of worship with fasting. Among which are:

Qiyamul-layl: The Prophet sallallahu alayhe wa sallam said: "Whoever performed the night prayer during Ramadhan out of belief and anticipating God's rewards, will be forgiven his previous sins."(Related by Muslim).Performing Umrah: The Prophet sallallahu alayhe wa sallam said: "An Umrah during Ramadhan is like a Hajj with me." (Related by al-Hakim).

Offering Iftar (meal) to those who fasted. The Prophet sallallahu alayhe wa sallam said: "Whoever feeds a fasting person has the same reward as him, except that the reward of the fasting person will not be diminished." (Related by Ahmad).

Reading and completing the Qur'an: The Prophet sallallahu alayhe wa sallam said: "Fasting and [reading] Qur'an will intercede for the person: fasting will say: O Lord I forbade him eating and drinking so let me intercede for him, and the Qur'an will say: I deprived him from his night sleep so let me intercede for him," he then said: "So they will intercede." (Related by Ahmad). The Prophet sallallahu alayhe wa sallam used to recite the whole Qur'an to Angel Jibreel each Ramadhan.

Giving in charity: Ibn Abbas radhiallahu anhu said: "The Prophet sallallahu alayhe wa sallam was the most generous among people, and he was more generous during the month of Ramadhan." (Related by Muslim).

I`tikaaf: which is to confine oneself in the masjid for prayer and invocation leaving the worldly activities. Ibn Abbas radhiallahu anhu said: "The Prophet sallallahu alayhe wa sallam used to perforrn I'tikaf during the last ten days of Ramadhan." (Related by Muslim). It is surprising that many people have abandoned I'tikaf though the Prophet sallallahu alayhe wa sallam never abandoned it from the time he arrived to Madinah until he died.

Supplication: In the verses dealing with fasting, Allah said: "And when My slaves ask you (O Muhammad) concerning Me, then answer them, I am indeed near to them. I respond to the invocations of the supplicant when he calls on Me." (Al-Baqarah 2: 186). This is an encouragement for the fasting person to increase his invocation. The Prophet sallallahu alayhe wa sallam said: "Three invocations will be answered: The invocation of the fasting person, the invocation of the oppressed, and the invocation of the traveler." (Related by Muslim).

Repentance: Ramadhan is the time of repentance and return to Allah, for it is a time when the devils are chained, and when many people are saved from hell fire every night by the grace of Allah.

Applying oneself in all good deeds in the last ten days of Ramadhan: Aysha radhiallabu anha said: "When the last ten days come, he sallallahu alayhe wa sallam would pray most of the night and wake his family, and apply himself, and tighten up his loincloth.", and she also said: "The Messenger of Allah sallallahu alayhe wa sallam used to strive in the last days of Ramadhan more than he did during the other days." (Related by Muslim).

Abstaining from vain talk: Sins decrease the reward of fasting although they do not annul it. The Prophet sallallahu alayhe wa sallam said: "Fasting is not [only] abstaining from eating and drinking, but abstaining from vain and obscene talk, so if someone insulted you or wronged you say: I am fasting." (Related by al-Hakim) and he also said: 'Whoever does not abandon lying, then Allah does not need him to abandon his food and drink." (Related by al-Bukhari).

Common errors made during Ramadhan

Excessive spending: Ramadhan should be a time to avoid being wasteful, and learning to be prepared in facing harder times by distinguishing the needs from the luxuries. Unfortunately, many people go beyond their limits to spend during Ramadhan. Whether in the varieties of food that they savor each night, or by the other types of spending.

Staying awake during the night and sleeping during the day: Some people sleep during most of the day when they are fasting. Ramadhan is not a time of being lazy, and this do not allow the full benefit from the experience of fasting. It is as if they have only inverted their nights into days and vice versa. In addition, some may spend a great portion of the night indulging in eating and drinking and socializing

Spending more time in socializing: Because people invite each other more often during Ramadhan they do tend to spend more time socializing with friends, and relatives. While it is a good deed to feed the fasting person, this should not result in precious time lost in vain talk. Use the occasion for remembering Allah and offering additional prayers, and for the Da'wah to Allah.

Insisting on performing a certain number of Rakaas during the Tarawih (night) prayer to the point of not praying behind the Imam and thus forfeiting the benefit of congregational prayer. This might also bring hatred and disagreement between the Muslims of one community.

Reading Qur'an too fast: Some insist on finishing the whole Qur'an once or more, even if they have to read very fast. Although reading the Qur'an many times is desirable, this should not be done hastily, especially during the Tarawih prayer without pondering upon its meaning. Allah ta'ala said: "This is a Book which We have sent down to you, full of blessings that they may ponder over its verses," (Saad 38:29), and the Prophet sallallahu alayhe wa sallam said: "Those who read the Qur'an in less than three days do not grasp [its meaning]"

Socializing in l'tikaf: Many people are eager to do I'tikaf but some confine themselves in the masjid not to pray and worship Allah but to talk and socialize.

The ways of doing good are numerous in Ramadhan Many people try to perform more than they are able to. By going beyond their capabilities, they end up not performing any deed in the desired way.

Scholars and Dai'ahs should assume a more prominent role in educating the people - both by talking to them and by giving the best example in their behavior which should comply to the Shariah and following the Sunnah.

The Muslim should realize that his priorities dictate that he does what benefits him in the Hereafter and should not put worldly interests first.

The Muslim should apply himself to deepen his sense of following the Sunnah of the Prophet sallallahu alayhe wa sallam, in every aspect of his life, at all times and especially during the month of Ramadhan. This necessitates seeking more knowledge about the Fiqh of fasting and its etiquette, assimilating the wisdom and goals of fasting, and facilitating the means that allow all the Muslims to benefit from their fasting.

We ask Allah to accept our fast and our good deeds.

Ramadan: The Month of Mercy to Muslims

Mercy is a favour from Allah which He places in the hearts of whomsoever He wills. Verily, Allah will have mercy on His servants who are merciful. Allah is the Most Compassionate the Most Merciful. He loves the merciful and calls to mercy. He orders His servants to enjoin patience and mercy. A person may lack mercy for any number of reasons, among them, an abundance of sins and disobedience. They stain their hearts so much so that they ultimately blind them until their hearts become harder than stones. Allah says of the Children of Israel: 'And yet, after all this, your hearts hardened and became like rocks, or even harder' (2:74).

Allah also says about them when they opposed and rebelled against the divine law: 'Then, for having broken their solemn pledge, We rejected them and caused their hearts to harden' (5:13).

Among the things that cause a loss of mercy is arrogance with wealth and pride with riches. Allah says: 'Nay, verily, man becomes grossly overweening whenever he believes himself to be self-sufficient' (96:6-7).

The day the heart is disciplined with faith and good deeds it fills with mercy and kindness.

Another reason for the weakness of mercy is an abundance of gluttony and saturation. They give rise to contempt and recklessness. Hence the month of fasting was prescribed to crush this unruliness and ill discipline. The fasting person is naturally among the most merciful people. That is because he has tasted hunger, experienced thirst and endured hardship. His soul is, therefore, enveloped with mercy, care and gentleness for Muslims.

Mercy is something which every Muslim is required to render to his brother Muslim. It is a requirement from every responsible custodian toward those under his care. He should feel sorry for them and be lenient toward them. Prophet Muhammad sallallahu `alaihi wa sallam said: 'O Allah! Whoever was entrusted with authority over any affair of the Muslims and made it difficult for them, please make it difficult for him. And whoever was entrusted over any affair of the Muslims and was kind toward them, then be kind toward him.'

In a related hadith Allah's Messenger also said: 'Whoever oversees an affair for my nation and disappeared or abandoned them without fulfilling their needs while impoverishing them, Allah will debar him from his needs and impoverish him on the Day of Judgement.'

Mercy demands that the scholar and teacher should be gentle toward his students and lead them to the easiest and best ways to love him and benefit from his teachings. If he does this Allah will decree for him the most excellent and abounding reward. Listen to the manner in which Allah praises His Prophet sallallahu `alaihi wa sallam : 'And it was by God's grace that thou [O Prophet] didst deal gently with thy followers: for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee' (3:159).

Mercy further requires from the imam that he should not make worship difficult for his followers or cause them harm. On the contrary, he should be merciful, kind and wise. The Prophet sallallahu `alaihi wa sallam said: 'Whoever from you leads the people in prayer must make it easy because among them are the old, the sick, the young and the needy.' It was narrated that when Mu'adh once extended the prayer the Prophet sallallahu `alaihi wa sallam said to him: 'Are you a troublemaker O Mu'adh? Are you a troublemaker O Mu'adh? Are you a troublemaker O Mu'adh?'

In the same manner, when Uthman ibn Abi al As al Thaqafi requested: 'O Messenger of Allah, make me an imam of my people.' The Prophet sallallahu `alaihi wa sallam said: 'You are their imam so lead the prayer according to the weakest of them and take a caller to prayer who would seek no payment for doing so.'

Mercy dictates that the one who calls to Islam must advise
those whom he is inviting with tenderness. That he should, moreover, clarify issues to them with concern. He should not hurt, defame people or even revile the disobedient in public. Allah advised Moses and Aaron to employ the following methods in their call to the tyrant Pharaoh: 'But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension' (20:44).

He also says: 'Call thou [all mankind] unto thy Sustainer's path with wisdom and goodly exhortation, and argue with them in the most kindly manner' (16:125).

The eminent jurist and Islamic scholar, Imam al Shafe'e wrote:

Support me with your advice in private,
nd avoid advising me in public.

Surely giving advice among the people is a kind of reproach,
which I would rather not listen to.

If you disobey and ignore my wish,
don't be saddened if you are not obeyed.

Mercy is required from a father to his children. This matter was previously discussed in the lesson (No. 18) on how we train our children. The mercy of the father or mother toward her children has the greatest effect on their integrity, well-being and obedience. Self-praise and harshness only open the door to despair. The Prophet sallallahu `alaihi wa sallam said: 'Kindness was never bestowed upon something except that it beautified it, and it was never removed from that thing except that it made it ugly.'

O you who fast and cause hunger to your stomach, there are thousands of stomachs more awaiting a meal. Will there not arise from among you those who would feed them? O you who fast and cause thirst to your liver, there are thousands more who await a mouthful of water. Will there not arise from among you those who would quench their thirst? O you who fast and wear the finest garments, there are naked people out there awaiting only a piece of cloth to cover their bodies. Will there not then come forth from among you those who would clothe them?

O Allah! We implore your extended mercy that will forgive our sins and erase our misdeeds and errors.