THE MUSLIM’S DAY IN RAMADHAN 3 of 3. 

THE MUSLIM’S DAY IN RAMADHAN 3 of 3.

Friday:

Friday is the best day of the week, so you should have a special program of worship on this day, in which you pay attention to the following:

Coming early to Jumu’ah prayer.

Staying in the mosque after ‘Asr prayer, and keeping busy with reading Qur’aan and making du’aa’ until the last hour of this day, for that is a time when du’aa’s are answered.

Make this day an opportunity for completing some of your deeds that you did not finish during the week, such as completing your weekly portion of Qur’aan, or finishing reading a book or listening to a tape and other good deeds.

The last ten days of Ramadaan:

The last ten days of Ramadaan include Laylat al-Qadr which is better than a thousand months. Hence it is prescribed for a person to observe i’tikaaf (“retreat” for the purpose of worship) in the mosque during these ten days, as the Prophet (peace and blessings of Allaah be upon him) used to do, seeking Laylat al-Qadr. Whoever can observe i’tikaaf at this time, this is a great blessing from Allaah.

Whoever cannot observe i’tikaaf for the entire period should do as much as he is able to.

If he is not able to do i’tikaaf at all, then he should try to spend the nights in worship. Praying qiyaam, reading Qur’aan, remembering Allaah and making du’aa’. He should prepare for that by resting during the day so that he will be able to stay up at night.

Note:

This program is just a suggestion. It is a flexible schedule that each person can adapt to his own circumstances.

This program pays attention to the Sunnahs that are proven from the Prophet (peace and blessings of Allaah be upon him). It does not mean that everything mentioned here is an obligatory duty, rather it includes many things that are Sunnah and mustahabb.

The most beloved of actions to Allaah are those which are continuous even if they are little. At the beginning of the month a person may be keen to do acts of worship, then he may slow down. Beware of that, and strive to persist in all the actions that you do in this blessed month.

The Muslim should strive to organize his time in this blessed month so that he will not miss out on a great opportunity to do more good and righteous deeds. For example, a person should try to buy all the things that the family needs before the month begins, and he should buy day-to-day needs at times when the stores are not crowded, and visits to friends and family should be organized in such a way that they do not distract from acts of worship.

Make doing lots of acts of worship and drawing closer to Allaah your priority in this blessed month.

Resolve at the beginning of the month to go to the mosque early at the times of prayer, and to complete the Book of Allaah, and to regularly pray qiyaam al-layl in this great month, and to spend (in charity) what you can of your wealth.

Make the most of the opportunity that the month of Ramadaan brings to strengthen your connection to the Book of Allaah, by utilizing the following means:

Read the verses correctly. The way to do that is to have your reading corrected by someone who knows how to read well. If you cannot do that, then by listening to tapes of expert readers.

Revise what Allaah has enabled you to memorize, and memorize some more.

Read the tafseer (commentary) on the verses, either by looking up the verses you do not understand in reliable books of tafseer such as Tafseer al-Baghawi and Tafseer Ibn Katheer and Tafseer al-Sa’di, or by making a program to read a book of tafseer. Start first with the thirtieth Juz’ (section) of the Qur’aan, then move on to the twenty-ninth juz’, and so on.

Strive to apply the commands that you read in the Book of Allaah.

We ask Allaah to perfect for us the blessing of Ramadaan, and to help us fast and pray qiyaam throughout the whole month, and to accept (these acts of worship) from us, and to forgive us for our shortcomings. For information on the deeds that the Muslims should do in Ramadaan, tap these links https://islamqa.info/en/26869  https://islamqa.info/en/12468

And Allaah is the Source of strength

 

 

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THE MUSLIM’S DAY IN RAMADHAN 2 of 3.

THE MUSLIM’S DAY IN RAMADHAN 2 of 3.

After iftaar, he goes and prays in congregation in the mosque, and after the prayer he prays two rak’ahs (the regular Sunnah of Maghrib). Then he goes back home and eats whatever is available – without eating too much. Then he looks for a suitable way for himself and his family to spend this time, whether reading a book of stories, or a book on practical rulings, or a quiz, or permissible conversation, or any other useful idea that is of interest to the members of the family and will distracts them from the haraam things that appear in the media which regard this as their prime time, so you find the media transmitting their most attractive programs at that time, that may contain immoral and obscene material. Strive to turn away from that, and fear Allaah with regard to your “flock” (i.e., your family) concerning whom you will be questioned on the Day of Resurrection, so be prepared to answer the questions.

Then get ready for ‘Isha’ prayer, go to the mosque and keep busy reading Qur’aan or listening to the lesson being given in the mosque.

Then after that perform ‘Isha’ prayer, then pray two rak’ahs (the regular Sunnah of ‘Isha’), then pray taraaweeh behind the imam with humility and focus, pondering the meanings of what is recited. Do n

take priority.

Then you should try to sleep early, whilst paying attention to the etiquette of sleep as prescribed in sharee’ah, both actions and words. If you read some Qur’aan or some beneficial ot finish until the imam finishes. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever stands (and prays) with the imam until he finishes, it will be recorded as if he spent the night in prayer.” Abu Dawood (saheeh).

Then after Taraaweeh you can make a program for yourself that is suited to your circumstances and personal commitments. But you should pay attention to the following:

Keeping away from all haraam things and whatever may lead to them.

Paying attention to ensuring that your family avoid falling into any haraam thing or whatever may lead to that, in a wise manner, such as preparing a program just for them, or taking them out for leisure trips to permissible places, or keeping them away from bad friends, or looking for good friends for them.

Keeping busy with things that books before going to sleep, that is something good, especially if you have not yet completed your daily portion of Qur’aan – so do not go to sleep until you have completed it.

Then wake up before suhoor, allowing enough time to recite du’aa’, because this time – the last third of the night – is the time when Allaah descends, and Allaah has praised those who seek His forgiveness at this time, and has promised those who call upon Him at this time that He will answer them, and that He will accept the repentance of those who repent to Him at this time. So do not neglect this great opportunity.

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THE MUSLIM’S DAY IN RAMADHAN 1 of 3.  

THE MUSLIM’S DAY IN RAMADHAN 1 of 3.

The Muslim starts his day with suhoor before Fajr prayer. It is better to delay suhoor until the latest possible time of the night.

Then gets ready for Fajr prayer before the adhaan. So he does wudoo’ at home and goes out to the mosque before the adhaan.

When he enters the mosque, he prays two rak’ahs (tahiyyat al-masjid – greeting the mosque). Then he sits and keeps busy making du’aa’, or reading Qur’aan, or reciting dhikr, until the muezzin gives the call to prayer. He repeats what the muezzin says, and says the du’aa’ narrated from the Prophet (sallAllaahu ‘alayhi wa sallam) to be said after the adhaan ends. Then prays two rak’ahs (the regular Sunnah of Fajr), then he occupies himself with du’aa’ and reading Qur’aan until the iqaamah for prayer is given. He is in a state of prayer so long as he is waiting for the prayer.

After offering the prayer in congregation, he recites the dhikrs that are prescribed following the salaam at the end of the prayer individually (not in congregation). Then, if he wants, he may sit in the mosque until the sun has risen, reciting dhikr & reading Qur’aan, that is preferable, and that is what the Prophet (sallAllaahu ‘alayhi wa sallam) used to do after Fajr prayer.

Then about 15min after the sun has risen, if he wants he can pray Duha prayer (a minimum of two rak’ahs), and that is good. Or if he wants he can delay it until the preferred time, which is when the day has grown hotter and the sun is higher in the sky – that is better.

Then if he wants he may sleep to prepare himself for going to work, and he can intend by sleeping to strengthen himself for worship and earning a living, so that he will be rewarded for it in sha Allah. He should also follow the etiquette of sleep that is prescribed in sharee’ah, both actions & words.

Then he goes to work, when  it is time for Zuhr prayer, he goes to the mosque early, before the adhaan or immediately after it, and he should get ready to pray beforehand. So he prays four rak’ahs with two tasleems (the regular Sunnah before Zuhr), then he keeps busy reading Qur’aan until the iqaamah for prayer is given, and he prays with the congregation, then he prays two rak’ahs (the regular Sunnah after Zuhr).

Then after the prayer he goes and finishes whatever of his work is left, until it is time to leave work. If there is a long time to go after finishing his work until the time for ‘Asr prayer, then he can rest. But if there is not enough time and he fears that if he sleeps he will miss ‘Asr prayer, then he should keep busy doing something suitable until the time for ‘Asr comes, such as going to the market to buy some things that his family needs and the like, or going straight to the mosque when he has finished his work, and staying in the mosque until he has prayed ‘Asr.

Then after ‘Asr, it depends on his circumstances. If he can stay in the mosque and keep busy reading Qur’aan, this is a great opportunity. But if he feels tired, then he should rest at this time so that he will be ready to pray taraaweeh at night.

Before the adhaan for Maghrib, he should get ready to break his fast, and he should do something at this time that will benefit him, whether reading Qur’aan, making du’aa’, or having a useful conversation with his wife and children.

One of the best things that he can do at this time is to take part in offering iftaar to those who are fasting, whether by bringing food to them or helping to distribute it to them and organizing that. This brings a great joy which no one knows except those who have experienced it.

 

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 *GLOBAL UNITY TO START & END  RAMADHAN SAME DAY IS ERROR*.

*GLOBAL UNITY TO START & END  RAMADHAN SAME DAY  IS ERROR*.
The most likely reason for the differences in the start of the fast from one country to another is the natural difference in sighting the new moon. *Such differences are natural, scientific & well known and it makes sense that there are such differences*.Based on this, *it is not possible to expect all the Muslims to start fasting at the same time, because this would mean that some of them were starting to fast before the new moon had been sighted and even before it had appeared*.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:  *This is impossible from an astronomical point of view*, because the sighting of the new moon, as Shaykh al-Islam Ibn Taymiyah said, differs, according to the scientists who are well-versed in this field. Because it differs, then each country should have its own ruling, according to the reports and according to science.The evidence from reports is the verse in which Allaah says (interpretation of the meaning):
*“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”[2:185]*
If it so happens that people in a remote region of the world do not see the new moon whereas the people of Makkah do see it, then how can the words of this verse apply to those who have not seen the new moon? *The Prophet (peace and blessings of Allaah be upon him) said: “Fast when you see it and stop fasting when you see it.” (Agreed upon).*
So if the people of *Makkah*, for example, see it, then how can we expect the people of *Pakistan* and countries further east to start fasting, when we know that that the new moon has not yet appeared in their region, and the Prophet (peace and blessings of Allaah be upon him) connected the start of fasting to the sighting of the moon?. *We know that dawn appears in eastern regions of the earth before it appears in western regions, so if dawn has appeared in eastern regions, do we have to stop eating even though it is still night where we are? The answer is no. If the sun has set in eastern regions but it is still day where we are, is it permissible for us to break our fast? The answer is no. And the new moon is exactly like the sun, except that the timing of the new moon is monthly and the timing of the sun is daily*
“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”.[2:187] is also the One Who said “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”.[2:185]
✅So the evidence of both the shariah texts & science indicates that we should establish a separate ruling for each place when it comes to starting and ending the fast, and this should be connected to the physical sign which Allaah has described in His Book and which His Prophet Muhammad (peace and blessings of Allaah be upon him) established in his Sunnah, namely the sighting of the moon and the sighting of the sun or dawn.End quote from Fataawa Arkaan al-Islam, p. 451.And he said, explaining this analogy and supporting the argument of those who say that there should be different moon sightings:

_They say that the monthly timings should be like the daily sightings.Just as different countries vary in the start and end of the fast each day, so too they must differ in the start and end of the month-long fast.The difference in daily timings is well known according to Muslim consensus; those who are in the east start fasting before those who are in the west, and they also break the fast first._
*If we accept the differences in sighting with regard to daily timings, then we should also accept it with regard to the month*.
No one can say that the verse “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”and the words of the Prophet (peace and blessings of Allaah be upon him) “When the night has come from here and the day has departed from here and the sun has set, then the faster may break his fast” are general in meaning and apply to all the Muslims in every region.The same applies to the verse “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” and the words of the Prophet (peace and blessings of Allaah be upon him) “When you see it fast and when you see it stop fasting.”
As you see, this opinion is very strong, and the analogy is sound, the analogy between the monthly timing and the daily timing.End quote from Fataawa Ramadaan, compiled by Ashraf ‘Abd al-Maqsood, p. 104.
The Council of Senior Scholars issued an important statement on this topic, the text of which is as follows:
1⃣The difference in moon sighting is something which is well known, and there is no difference among the scholars concerning this. Rather the difference of scholarly opinion has to do with whether the difference in moon sighting matters or not.
2⃣The issue of whether the difference in moon sighting matters or not is a theoretical matter in which there is room for ijtihaad. Even people of great knowledge and piety differed concerning this matter. This is a type of difference which is acceptable, where the one who makes ijtihaad and gets it right will have two rewards, one for his ijtihaad and the other for getting it right, and the one who gets it wrong will be rewarded for his ijtihaad.The scholars differed concerning this matter and there are two points of view. One is that the difference in moon sighting matters and the other is that it does not matter.Each group quotes evidence from the Qur’aan and Sunnah, and sometimes they quote the same text, such as when they both quote the verse (interpretation of the meaning): “They ask you (O Muhammad) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage” [2:189] and the words of the Prophet (peace and blessings of Allaah be upon him), “Fast when you see it and stop fasting when you see it.” That is because of different understandings of the texts, and different ways in which each group derives evidence from them.Based on the considerations that the Council has seen and examined, and based on the fact that the difference of opinion on this matter does not have any effect that may lead to undesirable consequences, since this religion appeared fourteen centuries ago and we do not know of any period during which the ummah was united in moon sighting, the members of the Council of Senior Scholars think that matters should be left as they are and that this subject should not be stirred up. Each Islamic state should have the right to choose whichever opinion it wishes, based on the suggestions of its own scholars, because each view has its evidence and proofs.
3⃣ *The Council has studied the issue of proving the new moon by means of calculation, and what has been narrated in the Qur’aan and Sunnah, and they have studied the comments of the scholars on this matter. They have decided unanimously that astronomical calculations carry no weight in determining the new moon with regard to Islamic matters, because the Prophet (peace and blessings of Allaah be upon him) said, “Fast when you see it and stop fasting when you see it.” And he (peace and blessings of Allaah be upon him) said: “Do not fast until you see it, and do not stop fasting until you see it.” And because of other evidence to that effect*.End quote, from Fataawa al-Lajnah al-Daa’imah, 10/102.

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*THE DAY OF DOUBT*

*THE DAY  OF  DOUBT*

What is called the “day of doubt” ?. *It is the last day of Sha’baan or the first day of Ramadaan? Fasting on this day is haraam* because the Prophet (peace and blessings of Allaah be upon him) said, *“Fast when you see the new moon and break your fast when you see the new moon, and if you are not sure, then complete the number of Sha’baan as thirty days.” (Narrated by al-Bukhaari, 1909).*
‘Ammaar ibn Yaasir said: *“Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim* (peace and blessings of Allaah be upon him).” Tirmidhi, classed as saheeh by al-Albaani inSaheeh al-Tirmidhi, 553.

Al-Haafiz ibn Hajar said: “It was understood from this that it is haraam to fast the day of doubt, because the Sahaabah would not say such a thing based on personal opinion, so a report such as this has the same status as a marfoo’ hadeeth.
The scholars of the Standing Committee said concerning the day of doubt, *“The Sunnah indicates that it is haraam to fast this day.”* (Fataawa al-Lajnah, 10/117)

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said, after mentioning the difference of opinion concerning the ruling on fasting the day of doubt: “The most correct of these views is that it is haraam, but if it is proven to the ruler that it is obligatory to fast this day and he commands the people to fast, then no one should go against his opinion, and that means that no one should show that he is not fasting on that day, rather a person (who has a different opinion) may not fast, but he should do so secretly.” Al-Sharh al-Mumti’, 6/318.
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   PREPARING  FOR  BLESSINGS 2 of 2.

 

5 – Seeking knowledge in order to be able to follow the rulings on fasting and to understand the virtues of Ramadaan.

6 – Hastening to complete any tasks that may distract the Muslim from doing acts of worship.

7 – Sitting with one’s family members – wife and children – to tell them of the rulings on fasting and encourage the young ones to fast.

8 – Preparing some  authentic  Islamic books which can be read at home or given to the imam of the mosque to read to the people during Ramadaan.

9 – Fasting some of the month of Sha’baan in preparation for fasting Ramadaan.

‘Aa’ishah (radiallahuaniah) said: The Messenger  (sallAllaahu ‘alayhi wa sallam) ……… And I never saw the Messenger  (sallAllaahu ‘alayhi wa sallam) complete a month of fasting except Ramadaan, and I never saw him fast more in any month than in Sha’baan. Bukhaari.

Usaamah ibn Zayd said: I said: O Messenger of Allaah, I do not see you fasting in any month as you fast in Sha’baan? He said: “That is a month that people neglect between Rajab and Ramadaan, but it is a month in which people’s deeds are taken up to the Lord of the Worlds and I would like my deeds to be taken up when I am fasting.” Saheeh al-Nasaa’i.

10 – Reading Qur’aan

Salamah ibn Kuhayl said: It was said that Sha’baan was the month of the Qur’aan readers.

When Sha’baan began, ‘Amr ibn Qays would close his shop and free his time for reading Qur’aan. Abu Bakr al-Balkhi said: The month of Rajab is the month for planting, the month of Sha’baan is the month of irrigating the crops, and the month of Ramadaan is the month of harvesting the crops. He also said: The likeness of the month of Rajab is that of the wind, the likeness of Sha’baan is that of the clouds and the likeness of Ramadaan is that of the rain; whoever does not plant and sow in Rajab, and does not irrigate in Sha’baan, how can he reap in Ramadaan?  This is how our Prophet and the early generations of the ummah were in this blessed month.

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PREPARING FOR BLESSINGS 1 of 2.

PREPARING  FOR  BLESSINGS 1 of 2.

Many people misunderstand the true nature of fasting, and they make it an occasion for eating & drinking, making special sweets and staying up late at night & watching shows on satellite TV. They make preparations  for  that long before Ramadhan, lest they miss out on some food or prices go up. They prepare by buying food, preparing drinks and looking at the satellite TV guide so they can choose which shows to follow and which to ignore. They are truly unaware of the real nature of fasting in Ramadhan; they take worship and piety out of the month and make it just for their bellies & their eyes. Others are aware of the real nature of fasting in the month of Ramadaan, so they start to prepare from Sha’baan, and some of them even start before that. Among the best ways of preparing for the month of Ramadaan are:

1 –SINCERE REPENTANCE

This is obligatory at all times, but because of the approach of a great and blessed month, it is even more important  to hasten to repent from sins between you and your Lord, and between you and other people by giving them their rights, so that when the blessed month begins you may busy yourself with acts of worship with a clean heart and peace of mind. Allaah says :

“And all of you beg Allaah to forgive you all, O believers, that you may be successful”. [24:31]

Al-Agharr ibn Yasaar (radiallahuanihu) ;Prophet  (sallAllaahu ‘alayhi wa sallam) said: “O people, repent to Allaah for I repent to Him one hundred times each day.” Muslim.

2 –DU’AA’ (SUPPLICATION)

It was narrated from some of the salaf that they used to pray to Allaah for six months that they would live until Ramadaan, then they would pray for five months afterwards that He would accept it from them. The Muslim should ask his Lord to let him live until Ramadaan with a strong religious commitment & good physical health, and he should ask Him to help him obey Him during the month, and ask Him to accept his good deeds from Him.

3 – REJOICING  AT THE APPROACH OF THE BLESSED MONTH

The arrival of Ramadaan is one of the great blessings that Allaah bestows upon His Muslim slave, because Ramadaan is one of the occasions of good in which the gates of Paradise are opened and the gates of Hell are closed. It is the month of the Qur’aan and of decisive battles in the history of our religion.

“Say: ‘In the Bounty of Allaah, and in His Mercy (i.e. Islam and the Qur’aan); —therein let them rejoice.’ That is better than what (the wealth) they amass” [10:58]

4 – DISCHARGING THE DUTY OF ANY OUTSTANDING OBLIGATORY FASTS

Abu Salamah said: I heard ‘Aa’ishah (radiallahuaniah) say: I would owe fasts from the previous Ramadaan and I would not be able to make them up except in Sha’baan. Bukhaari.

Al-Haafiz Ibn Hajar (rahimahullah) said: From her keenness to do that in Sha’baan it may be understood that it is not permissible to delay making them up until another Ramadaan begins. Fath al-Baari (4/191). For maximum benefit in the coming Ramadhan; Request  from IMADAWAH free Ramadhan  diary for you & your family NOW ! or download it from these links.

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