1=TRADING IN THE MOSQUE
trading in the mosque is not allowed. Abu huraira(r.a) report: on the authority of Abu huraira (r.a),the messanger of Allah(S.a.w)said"when you see anyone selling or buying in the mosque, say unto him: may Allah profit not(bless not) your trade" nisa'i transmitted and tirmidhi declared it to be good.
2=DISCUSSION OF WORLDLY AFFAIRS
narrated Abudllah bn mas'ud(r.a) the holy prophet(s.a.w) said "men shall appear before the world comes to an end,they shall come to the mosque and sit there in,their remembrance is of the world, and their wish is the world(riches). do not sit with them,for such people Allah (s.w.a) has nothing to do with them (theirs is severe punishment ) ibn hibban transmitted it and hakim declared is sound.
3=ANNOUNCING OF LOST PROPERTY IN THE MOSQUE
announcing of lost property in the mosque is not allowed. Abu huraira (r.a) said, the messanger of Allah(s.a.w) said whoever heard a man announcing a lost property in the mosque, he should say unto him may Allah not return it to you for the mosque are not built for this purpose.muslim transmitted it

Ten point that makes man be Godly one
1= Sound Aqeedah which base on kitabu wa sunnah
2= Sound form of worship
3= Good and sound character
4= Sound thought and being organise in all his affairs
5= Islamic civilization
6= Capacity to empower others
7= Capacity of struggling, fighting and total control of his soul
8=To be time conscious
9= To be beneficial to others
10= Sound health/strength

The Burning Sea

The sea world is full of secrets, but scientists have discovered the existence of volcanoes that flow from the depths of the seas, they throw molten lava stones that are liquid stones with very high temperature, and these molten substances come out from the sea and raise the temperature of the sea water.

The Quran talked about this phenomenon as God says:

(And by the Burning sea)

[Surat At-Tur, verse: 6]

And the word (Al-Masjoor) means the burning and flammable, scientists say that this phenomenon (the phenomenon of the burning sea) exists in all the seas of the world..
The Burning Sea The sea world is full of secrets, but scientists have discovered the existence of volcanoes that flow from the depths of the seas, they throw molten lava stones that are liquid stones with very high temperature, and these molten substances come out from the sea and raise the temperature of the sea water. The Quran talked about this phenomenon as God says: (And by the Burning sea) [Surat At-Tur, verse: 6] And the word (Al-Masjoor) means the burning and flammable, scientists say that this phenomenon (the phenomenon of the burning sea) exists in all the seas of the world..

Bros thanks for sharing with us this important stuff and I will glady happy if you can continue on daily basis.

Thanks.

Qur'an Translation, Authentic Hadith & Islamic Quotes
Narrated Abu Huraira: The Prophet said, "When it is a Friday, the angels stand at the gate of the mosque and keep on writing the names of the persons coming to the mosque in succession according to their arrivals. The example of the one who enters the mosque in the earliest hour is that of one offering a camel (in sacrifice). The one coming next is like one offering a cow and then a ram and then a chicken and then an egg respectively. When the Imam comes out (for Jumua prayer) they (i.e. angels) fold their papers and listen to the Khutba."
{Bukhari :: Volume 2 :: Book 13 :: Hadith 51}

Scientific miracle in the sunnah :

The whole body decays except the coccyx ,

In a number of Prophetic Hadeeths, the Prophet, sallallaahu ‘alayhi wa sallam, mentioned that the tailbone is a small bone at the base of the spinal column. It is a remnant of the primary strand from which the human body is created in the embryonic stage, and it remains after his death and even after his body decomposes. It is this coccyx from which man will be brought back to life on the Day of Resurrection.
The Prophet, sallallaahu ‘alayhi wa sallam, asserted that Allaah The Almighty will send rain from the sky and then the dead bodies will grow from these coccyges like vegetation grows.
According to another narration of Muslim: “There is a bone in the
human being which the earth would never consume and it is from this that new bodies would be reconstituted (on the Day of Resurrection). They said, ‘O Messenger of Allaah, which bone is that?’ Thereupon, he said: ‘It is the tailbone.’”
In a third narration of Muslim on the authority of Abu Hurayrah, may Allaah be pleased with him, the Prophet, sallallaahu ‘alayhi wa sallam, said:
“‘Between the two times of blowing of the trumpet there would be
(an interval of) forty. They said, ‘O Abu Hurayrah, do you mean
forty days?’ He said, ‘I refuse to answer .’ They said, ‘Do you
mean forty months?’ He said, ‘I refuse to answer.’ They said, ‘Do
you mean forty years?’ He said, ‘I refuse to answer. Then Allaah
would cause water to descend from the sky and they (people) will
sprout like vegetables. The earth would consume every part of the
son of Aadam (after his death) except for one bone; the coccyx
(the bone at the base of the vertebral column) from which he is
created and from which his body will be reconstituted on the Day
of Resurrection .’”
The Prophet, sallallaahu ‘alayhi wa sallam, foretold a scientific fact that was only discovered a few years ago. Specialists in embryology have proven that the human body is created from a very delicate strand called "the primary strand.” This is created, with the will of Allaah The Almighty on the 15th day of the fertilization of the ovum and its implantation in the wall of the uterus. When this strand is found, all the organs of the embryo start to be formed, especially the nervous system,
the initial parts of the vertebral column and the rest of the body parts because Allaah has given this strand the ability to stimulate the cells to start to divide, differentiate from each other and acquire their own specific characteristics. It also helps them accumulate together in their specialized tissues and full organs, which complement each other in their cooperation to perform all bodily functions.
It has been proven that this preliminary strand decomposes (after man's death) except for a small part (the origin of the coccyx), which remains at the end of the vertebral column (or in the vertebra known as the coccyx) and this is what is meant by "‘Ajbu Ath-Thanab" in the Hadeeths of the Prophet, sallallaahu ‘alayhi wa sallam. When man dies, the whole body decomposes except for this part, from which – as mentioned in the Hadeeth – man will be recreated exactly as a plant germinates from a seed. This process will take place, when, at the time of Resurrection,
special rain will fall from the sky, by the will of Allaah The Almighty.
A group of Chinese scientists proved in some of their laboratory
experiments that it is impossible for this part, the end part of the coccyx, to be destroyed completely. They tried to dissolve it chemically in the strongest acids, through burning, crushing, and by subjecting it to various types of radiation. This definitely proves that the Hadeeth of the Prophet, sallallaahu ‘alayhi wa sallam, is true and precedes all scientific experiments by 1400 years at least.

New prophetic miracle , The fire before the last hour :

We have it under our foot in Adan in Yemen !... it is fire….the fire that, according to the Islamic literature, will drive people to their assembly place on the Last Day.

Hudhaifa b. Usaid Ghifari reported: Allah's Messenger (may peace be upon him) came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour. Thereupon he said: It will not cone until you see ten signs before and (in this connection) he made a mention of the smoke, Dajjal, the beast, the rising of the sun from the west, the descent of Jesus son of Mary (Allah be pleased with him), the Gog and Magog, and land-sliding in three places, one in the east, one in the west and one in Arabia at the end of which fire would burn forth from the Yemen, and would drive people to the place of their assembly "Book 041, Number 6931"

The spread of the fire, when this volcano erupts, won't be prevented by the existence of the seas as these, in addition to the other seas in the world will turn into fire,. The Holy Quran says what means : "..And when the seas turn into fire."

But Why Adan in Ymen?

Most of the lands of Adan is located in the surrounding sea of the sea, Adan, according to consensus of studies, has been formed as a result of a huge unprecAdanted volcano that broke out and remained erupting for a long time leaving after its extinction a huge crater just like any other volcano, but this one is incomparable,this volcano left behind a huge mountain that contain the crater of that volcano on which the city of Adan in Yemen rests.

It was only when the English conquered Yemen and following the outset of the aviation that the world has discovered that Adan is located on the mouth of this volcano.

Moreover, With the advent of aviation by planes, it has been found that the city is really concave and just as the prophet told us , the English named the city "kraytar",and this was the common name that kraytar, later named Adan, was given.

It is noteworthy that none among the contemporaries of the prophet could ever dare to think that Adan was built on the mouth or the crater of a volcano, moreover; the prophet is talking about the concave shape of Adan.

In 1946, the British Royal Mission headed by professor I.G Gass, after finishing its study on the Adan's volcano , initiated its study saying " ….the present volcanoes are nothing but fireworks, if compared with Adan volcano.

Professor L.G Gass, in his study, goes on to compare the most famous Indonesian volcano that still takes up a large area in the human memory because when it erupted, in 1883, it aftermath is really beyond description; the toll of its victims exceeded 36.000 persons, its detonation went as far as 5.000km, its smoke and dust was so huge and rose high and the sun rays were debarred for more than a week , the island where the volcano happened went into pieces. Scientists estimate the power of this volcano as much as the explosion of one hundred hydrogen bombs. With all of these fearful description, the author compared Adan volcano with that of Indonesia saying:" It is just a kind of fire work if compared with Adan volcano."

In his study" Adan, the History and Civilization in depth" , Marouf Aqouba says:" Adan volcano is one of the six major volcanoes located on one line that extends from Bab Al Mandeb strait and ends at Adan. Some slight eruption, he adds, took place in one of these volcanic centers in the Bird Mountain" Gabel Al-Taheir" that faces Adan.

This volcano goes deep to where the rocks and metals such as iron and Nickel are in molten state. It is now believed that, when this volcano erupted, magma and lava gushed out forming a huge mountain in which the crater of the volcano resides under the city of Adan. This volcano will once again erupt but, at this time, it will be even much more stronger driving people northward to the place where people will assembly on the Doomsday .

The scientific facet:

The prophetic hadith says that the city of Adanis concave-shaped and this was supported by satellite pictures.

The prophet hadith talked about an extinct volcano that will re-erupt before the last hour.

It is known that most of major volcanoes are preceded by earthquakes. Scientists say:"Such earthquakescan be an early warning of volcanic eruptions."

So, in another scientific miracle, the hadith correlates between land sliding and volcanoes .So, where on the earth that culture that knew that there was such relation between earthquakes and volcanoes?

No doubt, It is God, Who informed him of these facts.

Sources:

CNN

Al-Madinah Al-Manoura newspaper, Dr Mohummed Aly Al-Bar, number"16613"

http://wikimapia.org/

The Burning Sea

There are some facts which testify that Allah who descended the Qur'an is great, He be blessed and exalted told us about a burning sea and He swear by it, today the scientists show as some photos for that scene in the deep sea….

The earth fractures extend to cover seas and oceans, in the deep seas there are fractures where the molten fluid is leaking through it from the bottom of the earth. The modern science discovered these fissures where the molten lava is flowing out in the water for hundreds of meters that scene looks like a sea which is burning. The Qur'an told us about that scene when God says And by the sea kept filled (or it will be fire kindled on the Day of Resurrection) (Sûrat at-Tûr- verse 6).

Fourteen century ago, there were many myths and superstitions. Therefore, if the Qur'an was a human made, we may find some of these myths and superstitions in it. But the Qur'an is free of any of them which indicate that it is a divine book.

But the question is, what is the purpose of these fractures and how can it benefit the earth? The answer is that without these fractures and if the earth is one block, the heat and pressure will be kept inside it which will cause the earth crust to smash and the life to end.

So, we can say that these fractures work as holes for the earth to breath, in another word we can say it works as a safety valve to keep the earth stable and balanced.

The burning sea became a reality as we can see the molten lava in the deep oceans and seas while flowing and heating the bottom of the oceans till it freezes to form the mountains in the seas and oceans which form the volcanic islands. At the time of the descending of Qur'an no one knew that fact, who told prophet Mohamed about that?

He is Allah Almighty who know the secrets and knows everything, also He says about the burning seas: (And when the seas become as blazing Fire or overflow.)(Sûrat at-Takwîr- verse 6). After that the day of resurrection will come when the seas will explode, God says And when the seas are burst forth) (Sûrat Al-Infitâr- verse 3).

Here we can see how the Qur'an use the scientific facts to talk about future events as we see the seas are now burning in a limited way but at the day of resurrection all of them will burn and explode which is an evidence that day of resurrection will definitely occur.

After the molten lava accumulates, the volcanic islands are formed. Scientists confirm that at the bottom of all seas there are fissures where the molten lava are flowing out, this phenomenon is terrifying so that God swear by it that His torment will occur, God says And by the sea kept filled (or it will be fire kindled on the Day of Resurrection) * Verily, the Torment of your Lord will surely come to pass * There is none that can avert it.)(Sûrat at-Tûr– verse 6-.

Let us read the full text By the Tûr (Mount)* And by a Book Inscribed *In parchment unrolled* And by Al-Bait-ul-Ma‘mûr (the house over the heavens parallel to the Ka‘bah at Makkah, continuously visited by the angels)*And by the roof raised high (i.e. the heaven) *And by the sea kept filled (or it will be fire kindled on the Day of Resurrection)*Verily, the Torment of your Lord will surely come to pass* There is none that can avert it.) (Sûrat at-Tûr–verse 1-.

Sources of water

There are many signs around us and in the universe which testify that the Qur'an is sincere, one of these signs is that the scientists discovered sources of water which is compatible with verses of the Qur'an, let us read….

For many decades people were wondering about the source of water, but the answer took long time. Today, we live in an era when all scientists tell us that wars of the future will be for the water.

These wars will occur because of the scarcity of pure water due to the environmental pollution. Therefore scientists are searching for new sources of water. In this article we will see that the Qur'an told us about the source of water in earth, also about the future source of water.

There is a notice that in petrology there are some kinds of rocks which allows water to penetrate through it. One of the strangest things I read is that rocks of Granite despite its strength and cohesion but it allows water to go through it within very small Pores.

This characteristic enables the descended water from the sky to be stored inside the earth after passing through these pores, without this characteristic water wouldn't be able to leaking into a great depths below the surface of the earth.

Can life continue without water?

The Qur'an talked precisely about that matter and also referred to the source of water And we sent down from the sky water (rain) in (due) measure, and we gave it lodging in the earth, and verily, we are Able to take it away.) (Sûrat Al-Mu’minûn- verse 18). This verse tells us that the source of the water inside the earth such as the groundwater is the rains, this is scientifically proven!

Also there is another verse as God be He exalted says: (And We send the winds fertilizing (to fill heavily the clouds with water), then cause the water (rain) to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its stores [i.e. to give water to whom you like or to withhold it from whom you like]) (Sûrat A-Hijr -verse22). For many years people believed that water in depths below the surface of the earth had been formed inside earth or it is existed inside earth from the old ages, and no one got the knowledge that this water was stored inside from the water of rain. But the great Qur'an told us about this scientific reality and God confirmed to us that He lodges this water by His ability and is purified by these layers of rocks to be drinkable so that God saysWe give it to you to drink) and without the mercy of God and that He exploited the physics laws for us, water wouldn’t be lodged inside earth and life wouldn’t be continue.



Scientists confirm that earth is the source of the water, God says And after that He spread the earth* and brought forth there from its water and its pasture.)(Sûrat An-Nazi' at- verse 30-31). There are many verses in the Qur'an confirming on that and all of these verses are compatible with the new science, this is a proof that the Qur'an is sincere.

The strangest thing is that dust is full of Pores but it doesn’t allow water to pass through it because of a very distinguished characteristic which is the ability of dust to mixing with water to enable plants to grow. God says concerning that:

(And you see the earth barren, but when we send down water (rain) on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).) (Sûrat Al-Hajj- verse 5). Glory to Allah who mentioned everything in His book.

Also, the Qur'an told us about the source of springs in the earth, God says: (See you not that Allah sends down water (rain) from the sky, and causes it to penetrate the earth, (and then makes it to spring up) as water-springs)(Sûrat Az-Zumar-verse21). This verse tells us that the source of springs is the water of rain and that is the opposite to the belief of some people who believed that the source of these springs is the sea!!

Nowadays, scientists are looking for a new source of water for the future, and they confirm that the best source is the high mountains as it saves a huge amount of water. Also the Qur'an told us about that as God says And have placed therein firm, and tall mountains, and have given you to drink sweet water?)(Sûrat Al-Mursalât- verse 27).

These are compact verses which testify that the Qur'an is sincere and is matching with the scientific facts, and it is not like what skeptics say that this book is just an ordinary book, if they are right we would see many myths and superstitions in it but we only see what agrees with science. This is an indication that the source of that book is the divine inspiration, read with me this divine challenge And this Qur'an is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it [i.e. the Taurât (Torah), and the Injeel (Gospel)], and a full explanation of the Book (i.e. laws, decreed for mankind) - wherein there is no doubt - from the Lord of the ‘Âlamîn (mankind, jinn, and all that exists) * Or do they say: "He (Muhammad( has forged it?" Say: "Bring then a Sûrah (chapter) like unto it, and call upon whomsoever you can besides Allah, if you are truthful!"* Nay, they have belied the knowledge whereof they could not comprehend and what has not yet been fulfilled (i.e. their punishment). Thus those before them did belie. Then see what was the end of the Zâlimûn (polytheists and wrong-doers)!* And of them there are some who believe therein; and of them there are some who believe not therein, and your Lord is All-Aware of the Mufsidûn (evil-doers, liars).)(Sûrat Yûnus- verse37-40).

God, says in the Quran:

'And perform the Prayer in remembrance of Me.'
[Ta Ha, 20:14]

'Do not be one of those who are neglectful.'
[al-A'raf, 7:205]

'Do not approach the Prayer when you are intoxicated, until you know what you are saying.'
[al-Nisa', 4:43]

Some say that 'intoxicated' means inebriated by many anxieties, while others say it means drunk on the love of this world According to Wahb, the meaning is obviously a caution against worldly attachment, since the words 'until you know what you are saying' explain the underlying reason. Many are those who pray without having drunk wine, yet do not know what they are saying in their Prayers!

Prophet Muhammad said:

'If a man performs two cycles of Prayer without the distraction of any worldly thought, all his previous sins will be forgiven.' (al-Bukhari/Muslim)

'Prayer is nothing but submissiveness, humility, supplication, sighing and remorse, holding out your hands and saying: "O God! O God!" Otherwise it is fruitless.' (al-Tirmidi/al-Nasai)

In the earlier scriptures, we find these words attributed to God, Glorified is He: 'I do not accept the Prayers of everyone who prays. I accept the Prayers of none but those who are humble before My Majesty, who are not arrogant towards My servants, and who feed the poor and hungry for My sake.'

Prophet Muhammad also said:

'Ritual Prayer was made obligatory, Pilgrimage and circumambulation were ordained, and the rites of sacrifice were instituted, all for the purpose of ensuring remembrance of God, Exalted is He. If your heart is devoid of awe and reverence for the One Remembered, who is the aim and the goal, what is your remembrance worth?' (Abu Daud/al-Tirmidi)

This advice was given to someone by the Prophet, on him be peace: 'When you pray, pray like a person who is saying farewell,' (Ibn Maja/al-Hakim/al-Baihaqi) i.e. saying farewell to himself, to his passions and to his life, before setting off on the journey to his Lord.

Again God Almighty reminds us in the Quran:

'O Man, you labor towards your Lord laboriously, and you shall meet Him.'
[al-Inshiqaq, 84:6]

'Be aware of God, for it is God who teaches you.'
[al-Baqarah, 2:282]

'Be aware of God, and know that you are going to meet Him.'
[al-Baqarah, 2:223]

Prophet Muhammad reminds us: 'If a man's Prayer does not deter him from indecency and mischief, he gains nothing from God but remoteness.' (al-Tabarani)

Since Prayer is intimate communion, how can it go with heedlessness? Bakr ibn Abdullah said:

'O believers, if you wish to enter the presence of your Lord without permission, and to speak with Him without an interpreter, you have only to enter!'

When someone asked him how this could be he said:

'You do your ablution correctly and enter your prayer-niche ... There you are! You have entered your Lord's presence without permission and may now speak to Him without an interpreter.'

Said Aisha, may God be pleased with her:

'God's Mes senger would talk to us and we to him, but when it was time for Prayer it seemed as though he did not know us, nor we him.' (Azdi - mursal) This was because they were completely in awe of God the most Great and Glorious.

The Prophet said:


'God has no regard for a Prayer in which a man's heart is not present as well as his body.'

It is said that when Abraham , God's special friend, got up to pray, the throbbing of his heart could be heard from a distance.

When Said al-Tanukhi (Muslim jurist 776/854 CE) was praying, tears used to flow incessantly down his cheeks and onto his beard.

God's Messenger once saw a man playing with his beard during the Prayer, so he said: 'If this man's heart was submissive, every part of his body would also act with humility.' (al-Tirmidi - daif)

It is related that al-Hasan noticed a man playing with pebbles as he prayed: 'O God, marry me to the maidens of Paradise!.' Al-Hasan said 'A poor suitor you are. You propose to the maidens of Paradise while playing with pebbles!'

Someone asked Khalaf ibn Ayyub (Islamic scholar and poet from Al-Andalus 1013/1081 CE):

'Don't the flies bother you so much during your Prayer that you have to chase them away?'

He replied:

'I do not make a habit of anything that would spoil my Prayer.'

When asked how he had acquired such patience, he said:

'I have heard that culprits patiently endure the Sultan's whip, because this gives them a reputation for being "able to take it." They boast of their patient endur ance. Here am I, standing before my Lord in Prayer. Am I going to budge for a fly?'

It is related of Muslim ibn Yasar that, when he wanted to pray, he would say to his family:

'You may talk, for I shall not hear you'.

It is said that he was praying one day in the Great Mosque of Basra, when a corner of the building collapsed. This attracted a crowd, but he was quite unaware of what had happened until he had finished his Prayer.

Whenever the time of Prayer approached, Ali ibn Abi Talib, may God be pleased with him and ennoble his countenance, used to quake and change color. They asked him:

'What is the matter with you, Commander of the Believers?'

To this he would reply:

'The time has come for a trust which God offered to the heavens and the earth and the mountains, but they refused to carry it; they were wary of it, but I have taken it on.'

It is said of al-Husayn ibn Ali that he used to turn pale when he made his ablution. When his family asked him what came over him during his ablution, he would say: 'Do you realize before Whom I wish to stand in Prayer?'

According to Ibn Abbas, may God be pleased with him and his father, the Prophet David, God bless him and give him peace, used to say in his intimate Prayers:

'My God, who inhabits Your House? And from whom do you accept the Prayer?'

Then God told him by inspiration:

'David, he who inhabits My House, and he whose Prayer I accept, is none but he who is humble before My Majesty, spends his days in remembrance of Me and keeps his passions in check for My sake, giving food to the hungry and shelter to the stranger and treating the afflicted with compassion. His light shines in the sky like the sun. If he invokes Me, I am at his service. If he asks of Me, I grant his request. In the midst of ignorance, I give him discernment; in heedlessness, remembrance, in darkness, light. He stands out among ordinary people as Paradise towers over earthly gardens, its rivers inexhaustible and its fruits not subject to decay.'

It is related of Hatim al-Asamm, may God be pleased with him, that he said, in answer to a question about Prayer:

'When the time for Prayer is at hand, I make a proper ablution, go to the spot where I intend to pray and sit there till all my limbs and organs are in a collected state. Then I stand up to perform my Prayer, placing the Kaba between my brows, the Bridge- over-Hell beneath my feet, Paradise to my right and Hell to my left, and the Angel of Death behind me, thinking all the while that this is my final Prayer. Then I stand between hope and fear. I carefully pronounce "Allahu Akbar!" Then I recite the Quran harmoniously, bow in humility and prostrate myself submissively. I then sit back on my left haunch spreading out the top of my left foot and raising my right foot on the toes. I follow this with sincerity. Then I wonder whether or not my Prayer has been accepted.'

Ibn Abbas (Cousin of the Prophet), may God be pleased with him and with his father, once said:

'Two modest cycles of Prayer, performed in full awareness, are better than a whole night's vigil when the heart is inattentive.'



Abu Hamid al-Ghazali (450-505 AH / 1058-1111 AD) Also known as Imam Ghazzali is a prominent Muslim jurist and theologian of the 12th Century. He wrote on a wide range of topics including jurisprudence, theology, mysticism and philosophy.

Insignificant Good Deed

Rasul Allah (sal Allahu alaihi wa sallam) said: "Save yourselves from the fire of Hell even if it be by giving away a bit of a date, or by uttering a good word." [Sahih Bukhari]

Even a most ordinary good has its weight and value, and the same is true of evil. Even a most ordinary evil will be considered and taken into account; it will not be overlooked. Therefore, no good act however small and insignificant should be left undone, for many such good deeds can collect and be regarded as a major good in the reckoning with Allah (subhana wa ta’ala). Likewise, even a most ordinary evil deed should not be committed, for a large number of such ordinary errors can become serious sins.

Rasul Allah (sal Allahu alaihi wa sallam) encouraged us to do good deeds, even if they appeared to be very small. He (sal Allahu alaihi wa sallam) said: "Do not look upon any good work as insignificant, even if it be emptying a bucket into the vessel of one asking for water, or receiving a brother of yours with a pleasant face." In an advice to women he said: "O Muslim women, no woman should look upon sending a gift to her neighbor as mean, even if it be the hoof of a goat." [Sahih Bukhari]

Preparing for The Realities of Marriage.

How ludicrous would it be for a person to hold a grand opening for a new business then leave for vacation the next day or go to a job interview without having read the job description? Equally absurd is the way many people get married each year without any knowledge of or preparation for the realities of marriage. Couples make elaborate wedding and honeymoon plans but none for a life together. Additionally, many are looking for spouses to marry without looking at their responsibilities in a marriage.

Based on fairy tales spun by the media and pop culture, young women dream of finding their Prince Charming and living happily ever after. We think that once we are married, everything will just sort itself out. Some of us think that marriage is a solution or an escape or that our spouses will "complete us." Compounding this are values of mainstream society and their effect on the psyche of adolescents. Years of struggling with issues of dating and pre-marital sex in school as well as constant bombardment through films and television of unrealistic images of what love, sex and marriage are have affected our outlook on marriage and the opposite sex. So, when the time comes to get married, we often carry unrealistic expectations of what being married will be like and how our spouses will be.

Many young Muslims are not prepared for marriage and have not cultivated the skills to create a lasting relationship. While the general American population has the world's highest divorce rate, 48.6 percent, Muslims in the United States come in not too far behind at 33 percent. One in three Muslims marriage here will end in divorce- not surprising considering we are living in a "divorce culture" where independence and individual happiness often come first. When the marriage does not fulfill the individual's needs, the marriage is questioned. Terms such as "starter marriage" are becoming more common in the Muslim community as divorces among newlywed couples, after only months of being married, increase. Furthermore, couples in multicultural marriages are experiencing complex issues because of their background differences and often find little support from their families and communities because of certain cultural ideas about marriage. These couples often become resigned to ending the marriage. Newlyweds sometimes don't readily acknowledge that they must work on the marriage for it to survive. Many divorce when marriage is not what they expected or harder than they imagined. Divorce is now considered a plausible option among young Muslims, unlike the generation before them. Now, more than ever, we should prepare ourselves and our children for the realities of marriage. Preparing for marriage is as important as having an accurate road map before driving cross country.

Preparing for marriage is more than searching for a spouse; it begins with discovering who you are as a person.

Undergo Self-Reflection

Preparing for marriage is more than searching for a spouse; it begins with discovering who you are as a person and what you will bring to a marriage. Identify what innate beliefs you hold because these are the things that are least likely to change about you. Your values and beliefs are your compass in life and will determine your lifestyle and the choices you make. Understanding what is important to you clarifies the type of person with whom you will be compatible. Reflection is a process of self-growth that can be difficult, but it shows maturity and a true understanding of the intensity of marriage. Ask yourself these questions: "What is my personal set of life values?" "What are my fears?" "What are my strengths?" "What are my weaknesses?" Identifying your flaws is equally important because it provides you with personal goals for self-improvement. It will also provide your future spouse insight into your weaknesses, as well as the things that may never change about you.

Establish Compatibility

Before you can determine the type of person you are compatible with, you first need to understand what compatibility is. It doesn't mean you will be exactly like your spouse, but rather, that you share many similarities and hold mutual respect for your differences, It is important to find someone who shares your core values and beliefs and whose long-term goals correspond with yours. Having complementary values and goals helps married couples grow closer to Allah because they will constantly strive in the same direction and have fewer disagreements in their marriage. True and realistic love will be found in the everydayness of marriage when sharing common interests and doing interesting things together. But, be careful if you find yourself making excuses for incompatibility or you start believing that the other person will change once you're married. People rarely change. Qualities in a potential spouse that do not align with your core values and beliefs are red flags because that person is about as unlikely to change as you are. When making a decision about an element of incompatibility, ask yourself; "Can I maintain my beliefs while married to this person even if he/she doesn't change?" Acknowledge that you simply can't control your spouse's way of being. Being able to maintain mutual respect for your differences will likely prevent many tensions in the marriage.

Understand You- Expectations Ascertain the expectations you hold for marriage. Many couples enter a marriage with unspoken and usually unconscious expectations of what their spouse is going to provide and fulfill. Honestly examining your expectations of marriage and your potential spouse is a necessary step in preventing disappointment. Ask yourself, "What do I think marriage will be like?" "Who and what have influenced these expectations?"

"What is my parents' relationship like?" "How does this play a role in what I expect in my marriage?" "What does the term 'husband' mean to me?" The answers to these types of questions will help spotlight your expectations about marriage and the basis for those expectations. Understanding your expectations and assessing how realistic they are is a vital step toward helping you enter into marriage with open eyes.

Communicate

Everybody should acquire two critical skills before getting married:

Communication and conflict resolution. These are essential to making a marriage successful. You and your potential spouse will begin to understand how you each communicate as you get to know one another. Not communicating and misinterpreting communication will cause numerous problems in a marriage. This is the time to ask yourself; "Am I good at communicating my feelings and thoughts?" "How do I resolve a conflict: do I ignore it, solve it?" "Am I a good listener?" Understanding your approach and identifying your weaknesses are valuable because marriage carries the responsibility to communicate your needs and frustrations with your spouse. It is equally important to understand your spouse's communication style and conflict resolution skills and how compatible they are to yours. Ultimately, the effort you and your spouse put in this area will form the backbone of your marriage.

Entering into a marriage is a time to grow as an individual and to grow interdependently with a spouse. Having the courage to discover your expectations and weaknesses and taking responsibility for the direction of your marriage requires a mature approach. To grow spiritually in your marriage requires that you learn to be less selfish and more loving, even during times of conflict. Move beyond the fantasy and unrealistic expectations and realize that marriage is about making a conscious choice to love and care for your spouse-even when you do not feel like it. A marriage needs love, support, tolerance, honesty, respect, humility, realistic expectations and a sense of humor to be successful.

These values will help a marriage survive conflict, disappointment and problems. Marriage is a beautiful relationship that Muslims should enter with an understanding of all of its dimensions. If Prophet Muhammad reminds us that marriage is "half our faith," then how can we as Muslims go into something this central with a lack of preparation and understanding? We can only be good spouses once we understand what it means to be married and mentally prepare ourselves for the amazing journey.

Munira Lekovic Ezzeldine is the author of Before the Wedding: 150 Questions for Muslims to Ask before Getting Married. Munira has also written two Islamic Studies textbooks for the Bureau of Islamic and Arabic Education. She received her undergraduate degree from UCLA and is currently pursuing her master's degree in Marriage and Family Counseling at California State University, Fullerton. For the last eight years, Munira has worked with youth groups, teaching classes and mentoring. Her extensive speaking on the topics of marriage and gender equity coupled with her experience of being raised as a Muslim in the United States gives her the ability to connect with the young Muslim generation. Munira is happily married and has two children.

DEALING WITH LOSS

Whether through death, loss, or disagreement, when we lose someone or something dear to us, we become overwhelmed by the pangs of grief; the pain of loss feels overbearing as though it would never end. Having to face the consequences of detachment can be a traumatic experience. All we can think of is the pain enshrouding our hearts and consuming our minds. With tears streaming down our faces, our faces contorted with emotion and our hearts too feeling as though a heavy burden has landed-the misery takes a hold of us and, blinded by our tears, we fail to see the light.

But there is a light; a light to behold even in the darkest corner of the earth, even in the murkiest depths of the ocean. We don't have to drown in the quicksand of trauma. Nothing and nobody by Allah's Will has the ability to overpower the underlying depth of:
Inna lilLahi wa inna ilayhi raji`oon.
Verily, unto God do we belong and, verily, unto Him we shall return.

When we actually give some time and thought to reflect upon the words which constitute this statement, we come to realize that there is an extremely powerful and truthful message behind it-an answer to all our questions, grief and emotions.

This profound phrase captures the essence of our entire existence; it encapsulates where we came from and also where we are headed:
Allah

Understanding the statement has the ability to eradicate regrets and past events. It holds the key to finding contentment during those times when we think, 'Why did that have to happen?' We can become immersed in questioning, and drown in the misery of relentless searching for the answer...Or we can discover patience by asserting that regardless of whatever has occurred, we will indeed return to Allah .

When we truly understand the meaning of inna lilLahi wa inna ilayhi raji`oon, we find that no sadness will last forever, and that we shouldn't destroy ourselves by holding even the slightest bitterness or anger within us. By understanding that Allah is the One, the only One to Whom we belong, we should be able to move on from painful moments in our life (which we should assert as not being able to occur except that Allah willed for it to be) and strive for our goal of meeting Him.

There should be no space for bitterness or anger when one truly comprehends the deep truthfulness of this phrase, and we should be able to forgive those who have intentionally or unintentionally wronged us because we know that Allah alone holds all sovereignty and that even our emotions belong to Him. By forgiving ourselves and others, by showing sabr (patience) in the face of death or loss, and by aspiring for Allah's Mercy and Judgment, we open ourselves to a whole new level of understanding ourselves in the context of space and time. We can understand by His Will that Allah is all that matters, and everything else in this dunya (current life, world) is a means for us to reach Him because we want to be able to See Him at the end, for without a doubt we will have to return to Him.

'Inna' meaning 'verily' tells us that with certainty we belong to Allah , that is, He Created us and bestowed on us our beginning without a doubt. 'Inna' occurs twice in this phrase, providing an emphasis on the certainty of Allah's Ever-Lasting existence, emphasizing the certainty of our beginning AND our end. So Allah is Al-Awwal (the Beginning, the First) and Al-Akhir (the End, the Last). Al-Awwal ul Akhir (The Ever-Lasting) is the source of light in every single moment of despair, hardship, and difficulty where our tears and grief blind us. Instead of allowing or hearts and souls to become blinded by the darkness of sadness, we can train ourselves in times of positive feelings and negative feelings to find contentment in Allah's Decree, for nothing happens without His decreeing it.

Allah tells us in Surah Baqarah, verses 155-156:

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirun (the patient). Who, when afflicted with calamity, say: "Verily! To Allah we belong and verily, to Him we shall return." (Qur'an 2:155-156)

This is our Lord, the One Who Created us when we were nothing, telling us in His Divine Book-tanzil (sent down) to humans and jinn as a dhikr (reminder) - that He will definitely test us with trials, but that He has Promised reward for those who are patient.

And how do we be 'patient' in the face of turmoil?

Just as Allah has created tests involving struggle, risk and loss, Allah has also told us how to approach these tests; He has revealed to us that the patient are those who, when afflicted with calamity, say, "Inna lilLahi wa inna ilayhi raji`oon." In His infinite Mercy, Allah has allowed for relief to accompany difficulty. This also shows us that the losses and difficulties won't last forever, and that everything which we regard as 'good' or 'bad' in the dunya is of temporal nature.

No pain or grief or disagreement can last forever, but with certainty, Allah lasts forever and from Him we came to be and it is to Him we will with certainty return.

This means that the events which take place in this dunya are mere moments. We become so consumed by our grief that we fail to see that al-Qahhar (the Conqueror, the Ever-Dominating) has provided us with light and that even in the most difficult times, Allah provides ease with hardship.

Upon coming to terms with the truth and power imbued in inna lilLahi wa inna ilayhi raji`oon and proceeding to integrate this magnificent statement into each moment of your daily life, when you are faced with any minor or major losses, you will see a whole new world of contentment and serenity opened up to you, insha'Allah (God willing).

The trials faced by Umm Salamah , may God be pleased with her, teach us important lessons about how to handle tests, loss and situations in which we do not get something we had hoped for. Her approach towards calamity shows us what it means to be patient in the face of adversity and to recognize that Allah will always restore what He takes away from a patient believer with something better.

All is NOT lost.

The beautiful way in which she approached her afflictions reminds us to rely on Allah and to never despair for He is Able to do anything at any moment; Allah is our Provider, and when we are struck by loss, and things don't go the way we want them to, Allah is Ever-Watching and He is the Best of planners. Umm Salamah's first husband was Abu Salamah , may God be pleased with him, who returned to Allah during Jumada Al-Akhir in the fourth year after Hijra, after receiving wounds in the Battle of Uhud. His passing from this dunya resulted in grief for she had loved him sincerely; nonetheless, Umm Salamah did not fail to turn to Allah . Heartbroken by his departure, she remained steadfast in her relationship with Allah and supplicated to Him for our Rabb (Lord) is Al Mughni-the Enricher, the One Who satisfies the necessities of His Creation. In her grief-stricken state as she wondered who could possibly be better than Abu Salamah, she supplicated:
inna lillahi wa inna ilayhi raji`oon; Allahumma ajirni fi musibati wa akhlif li khayran minha
'Verily, we belong to Allah and verily, unto Him shall we return. O Allah! Reward me for the calamity that has befallen me and grant me better than it.'

Allah then answered her du`aa (supplication) by giving her the Messenger himself! In Shawwal of the same year in which Abu Salamah returned to Allah , the Messenger of Allah married her. Thus, because of her patience and acknowledgement that we belong to Allah and unto him we return, Allah compensated her with reward and recompensed her loss. Allah alleviated her and answered her question, "Who is better than Abu Salamah?" by blessing her with our beloved Messenger .

This legacy speaks volumes of the reward and relief Allah grants to those who are patient, and those who have tawwakul (reliance) on Allah to replace what is taken away from the believer who lives with patience. What we are provided with is His to give and take, and it is in acknowledging that He is the Owner of all that we are able to see through loss and hardship, and witness blessings.

If you are facing any trial in the present, know that Allah provides ease and that the cure is with you by Allah's Will. Reflect on, and realize that none other than Allah Knows best about what adversity or struggle you are going through for Allah is the One Who tested you with such, and on no soul does He place more than that which it can bear-Allah is closer to you than your jugular vein, than your own self, and so He Knows what you are feeling. The next time you are faced with a grief or loss, or even happiness and blessing from Allah , by uttering, comprehending and believing that our final destination is Allah - the end is essential for our eternal bliss-through making Allah the means to Him, glimpses of light make their way through your feeling of loss.

For each time that you submit to Allah alone by not only uttering inna lilLahi wa inna ilayhi raji`oon but by understanding it and feeling its essence in your heart and limbs through acknowledging Allah's Power, you will not only be rewarded insha'Allah but Allah will return His favors and blessings upon you for submitting to His Will with sabr (patience). Like Umm Salamah , place your trust in Him to get you through any manifestation of loss, however slight or major you may consider it to be, and trust Allah to answer your supplications, for no du`aa is lost.

No distress or loss is too difficult to deal with when we know Allah , and place our trust in Him to get us through everything, whether we consider the moments as good or bad. No distress or loss is too difficult to deal with when we acknowledge and apply that we certainly belong to Allah, and we certainly return to Him.

FOUR KEYS TO SUCCESS

In this life and the Hereafter.

1. SABR: patience, steadfastness, ...endurance and accepting what Allah (سبحانه وتعالى) has destined for you. This will make you strong to face more hardship and will give you rewards in this life by lifting your troubles and with many goodness in the next life.

2. SHUKR: gratefulness, thankful to Allah (سبحانه وتعالى) for everything, feeling content with what Allah (سبحانه وتعالى) has given you. This will make you feel rich even if you don't have a thing and it will get you rewarded here by increasing your blessings here and in the hereafter.

3. TAQWA: piousness, righteousness, good character, doing what is prescribed and keeping away from forbidden deeds. This will make you loved by Allah (سبحانه وتعالى) , His angels and mankind and you will be rewarded in this life by always having a way out in this life and with Jann'ah.

4. TAWAKKUl: putting your total trust in Allah (سبحانه وتعالى) , leaving your affairs in His hands, realising that everything goes as He has planned. This will give you peace of mind and heart...

Abortion and its laws in Islamic jurisprudence, is one of the important issues in religious domains and by the evolution and progress of sciences, this issue has entered into the realm of science and medical societies too. Islamic jurisprudence can not be passive in dealing with current demands and exigencies, and also it can not retreat from the progresses of science or does not follow or synchronize itself to science as new scientific findings become available. The emergence of new diseas-es and dilemmas will affect the comprehension of some essentials of jurisprudential principles, perception of different sub-jects and concepts and even inferences from religious texts; therefore the researchers of religious seminaries which pre-serve the Islamic jurisprudence, should more than ever familiarize themselves with different schools of thought and opinions and consider and reconsider important jurisprudential subjects based on new scientific achievements. The subjects which have been addressed in this article are as follow: 1. Defining fetus, 2. Developmental stages of fetus such as zygote, 3. The duration of each fetal stage, 4. The disagreement among Islamic jurisprudents on the application of the term fetus to an entity that has not yet taken the form of a human and whether one can consider the application of abortion laws to it, and 5. The stages of pregnancy in which abortion is permissible. In Imam Mohammad Gazellis opinion, abortion is strictly prohibited but there is disagreement on this issue among different schools of Islam and contemporary scholars.
a) Hanafite schools point of view on abortion: In the textbooks of Hanafite jurisprudents like "Aldor al-Mokhtar” it has been stated that abortion can be performed before the inspiration of soul, that is before the end of the forth month of preg-nancy; although the jurisprudents of this school have not prohibited abortion before the inspiration of soul into the body. b) Malikite schools point of view on abortion: They do not allow the expulsion of zygote even before the fortieth day of pregnancy and even they do not spare any room for exceptions. c) Shafiite schools point of view: The Shafiite jurispru-dents have two opinions on this issue: 1. An opinion which prohibits abortion after conception and even before the end of the fortieth day of pregnancy. 2. Some others, among them Abou-Isacc Marvazzi and Shebra Melsi, by referencing to Abou-Hanifas thesis, have exempted abortion in zygotic and blood-clot stages, have accepted legal pleas and have allowed abortion in both situations, although Imam Mohammad Gazelli even prohibits abortion of zygotes in any stage.
d) Hanbalite schools point of view: The jurisprudents of this Islamic school do not allow abortion after the fortieth day of pregnancy. e) Zahirites schools point of view: The jurisprudents of this school do not allow abortion under any circums-tances and do not authorize any excuses or exceptions for abortion. f) The preponderant view amongst the schools: The contemporary jurisprudence teachings master, Dr. Abdol-Karim Zeidan in “Al-Mofasal” has stated that if abortion is nece-ssary as a medical treatment or it is a legal problem and the fetal stage is before the inspiration of soul, before the end of the fourth month of pregnancy, abortion is permissible from the Shariah or Islamic law point of view and even some belie-ve abortion as permissible before the end of the fourth month with or without any excuses. Sheik Mohammad Shaltout, the former president of Al-Azhar University says: If it is strongly proven that the survival of the fetus after its coming to exis-tence will face difficulties and even death, the general laws of Shariah, order us to "the least two losses". Nowadays, some of Islamic scholars permit abortion because of the mischief of the contemporary time and social problems. The views of Dr. Josef Gharzavi, the master of contemporary Islamic jurisprudence, depict that fetus is regarded as a complete human after the fourth month of pregnancy and its soul inspiration and any crime committed to it is similar to crime committed to a complete human and even the laws of Shariah allow pregnant women to break their fast in Ramadan to preserve the life of the fetus and even they delay the avenge for blood of a condemned pregnant women to death to a time after delivery or likewise the stoning of a pregnant women. The subject of soul inspiration is different from pure ani-mal life and animal life is antecedent to human life (inspiration of soul). Some contemporary Islamic jurisprudents and contemporary jurispru-dence specialists have permitted abortion in situations that are exigent and imperative and they believe that fetus is in the form of pure fluid, a clot of blood or a mixture of meat loaves. Dr. Gharzavi affirms that if it is proven scientifically scien-tific, that the fetus in its mothers womb has anomaly or has serious malformations and its viabi-lity in future will cause torment and problems for himself/ herself and the family, based on the rule of repelling or warding off the loss as much as possible, has permitted abortion.

Some of the prophets sayings dedicated to some muslims who are suffering from deseases:

1. “No Muslim is afflicted with a disease or any other affliction but Allah wipes off his sins like the leaves of a tree falling out.” (narrated by Al Bukhari)
2. “No servant of Allah is afflicted with fits of epilepsy but Allah purifies him from sins.” ( narrated by Muslim and Ibn Haban)
3. “ Nothing that afflicts the Muslim of exhaustion, pain, illness, distress, sadness even the throne stinging him but Allah frees him from sins.” ( narrated by Al Bukhari and Ahmed)
4. “Whoever Allah loves, He afflicts.” (narrated by Al Bukhari and Ahmed)
5. “When Allah loves some people, He afflicts them.” ( narrated by At-Termizi and Yaali )
6. “A man might have a high position according to what Allah predestines for him, yet his good deeds are not enough to make him attain it, so Allah keeps afflicting him till the man attains such high position.” ( mentioned in Sahih Ibn Haban)
7. “ No pain afflicts the believer but frees him from a sin, adds to him a good deed and raises him a degree.” ( Al Mustadrak alaa Al Sahihayn: Book contains authentic Prophetic Sayings)
8. “Great calamities are accompanied by great rewards from Allah, Exalted be He, who when He loves someone, He afflicts him. So whoever accepts such affliction, Allah will be content with him and whoever meets such affliction with wrath, Allah’s wrath will be on him.” ( narrated by Ibn Maja)
“ People who were made healthy in the worldly life would wish their skins had been cut off by scissors, on seeing the great reward the afflicted persons do get on the Day of Judgment.” (narrated by Al Bayhaqi).

ACT OF KINDNESS

This chapter is a Makkan revelation according to the majority of Qur'anic scholars. According to some authorities this is a Makkan-Madinan revelation (The first three verses are said to have been revealed in Makkah and the rest in Madinah). Yet this chapter in its theme and structure is one interwoven entity, aiming at the establishment of one of the most fundamental aspects of faith. It must be added here that the strongest evidence favors the view that the whole chapter was revealed early in the Makkan period.

The chapter deals with two basic principles of Islam whose neglect constitutes denial of religion itself and could be construed as disregard for the consequences of accountability on the Day of Judgment. These principles are: worship of God and service to humanity. The title of this chapter is taken from the word "al-ma'un" with which the chapter ends.

"Have you observed the person who belies the Faith and denies the Judgment." 107:1

This chapter starts with a perplexing question addressed to all those who can use the faculty of thought and perception, generating suspense and holding their attention in order to make them reflect and realize the aim, the subject and the moral of this chapter. Have you observed, or reflected on the person who falsifies, misrepresents the Deen of Islam, or who undermines the final authority and comprehensiveness of the Final Judgment? It must be noted here that the word al-Deen is the infinitive noun from Arabic which means "he obeyed / earned." The word "Deen," by implication, could be construed to mean: requital, recompense, judgment or reckoning, predominance or ascendancy, mastery or rule, religious organization, righteousness, state or condition, Divine decree, habit, custom; or religion in general. In view of the different meanings of Deen, this first verse may signify reference to the person who has no faith in Divine reckoning; or one who disobeys and defies propriety to the community or society or ideological grouping to which he belongs; or one who does not believe that religion is the ultimate source of morals; or one with whom the doing of good does not become a habit; or one who does not conform his conduct to Divine Decree and thus does not develop in himself divine attributes; or one who does not worship God with true and sincere devotion. We can thus deduce that the word "Deen" includes in its signification all those things which are moral, beneficial and done with commitment, consciousness and sincerity.

"That is the person who repulses the orphan without care or consideration and does not concern himself nor encourages others to feed the poor and help the needy" 107:2-3

The word yadu'ue, though implying harsh or rough action, could include misappropriation, usurpation, repulsing, insulting, disgracing and denigrating any orphan. The Holy Qur'an has not only urged us to give the orphans their rights but also reprimands those who do not give them respect. (Chapter 89, Verse 17). In the preceding verse we were told that denial of religion or of the Final Reckoning opens the way to heedlessness and a sense of non-accountability. These verses speak of perhaps the two most deadly ills of society, which if not scrupulous guarded against, could bring about the decline and disintegration of a community;

The failure to take proper care of the orphans (this kills the spirit of sacrifice, of sharing and caring in people).
Neglect of the poor and needy (which deprives a useful section of the society the initiative and the will to improve their condition.)

These verses represent one of the two basic principles of Islam, huquq al 'ibad (service to humanity). The Holy Prophet in numerous ahadith made reference to this spirit of service and goodwill to humanity as "shafaqatu'ala khalqillah". The verbs used in both these ayats yadu'ue and yahuddu are used in the future tense and thus the case indicate the continuity of such actions in regard to orphans and the poor. It must be noted that to feed the needy is in itself a virtuous deed, irrespective of whether the needy person be a Muslim or a non-Muslim; and to be harsh to an orphan is a sinful act in all conditions whatever religion, ideology or community the orphan may belong to.

We also realize from these verses that if we cannot feed the hungry by ourselves then we must encourage others who are able to, to do so. What is most significant to not is that at the time when this chapter was revealed the number of Muslims in Makkah was very small and the Muslim community was still in its infancy, yet the command to feed the poor and help the needy at the inception of Islamic society is proof that Islam wants to create in its followers that feeling of human sympathy, whose sphere of influence is vast enough to cover the entire humanity and on the basis of which every deserving person should be helped.

As regards the response to the question about the one who denies the Judgment or the Deen of Islam, these two verses give a direct response. It is the one who harshly repels the orphan and does not care nor urges others to feed the poor. This definition of disbelief or false claimant to belief may surprise some when compared with the traditional understanding and definition of faith, but this is the root of the whole issue. Indeed the one who misrepresents the faith is the person who is wicked, harsh, humiliating, careless and selfish. If the truth of Islam had in any way affected his heart, such a person would never treat the most needy members of society (and creation of God) with such harshness and would neither manifest a non-chalant attitude of this nature. True belief then, is not mere utterance of the mouth, but an overall change of the individual's heart and attitude, motivating him to benevolence and goodwill for all human beings, especially those that are in need of his care, attention or assistance.

"Shame unto those worshippers who are unmindful (concerning the dimensions of) their prayer" 107:4

The unconscious worshippers have been singled out here as unmindful of the nature and the true purpose of prayer since their prayer fails to bring about in them a moral change which prayers are intended to create and the social consciousness that the jama'ah ought to develop in the worshipping person. Prayer represents the duties and obligations we owe to God and they are called huquq- God (obligations due to God- the first basic principle of Islam).

These verses also purport that the prayers of those hypocritical persons who do not discharge the obligations they owe to God's creations (huquq al-'ibad, obligations due to humanity at large) are like a body without a soul, a shell without substance. Their actions tend to be superficial and hypocritical, which instead of doing them good adds to their hypocrisy. They are those who put on a show of piety, who execute the mechanical aspects and pronounce the verbal formulae of prayer, but their hearts are not receptive to them, neither are they enriched by praying, nor is their social consciousness awakened.

Thus the essence and purpose of prayer and its components are not present in their psyche. They offer prayer merely as exercise or a habit; perhaps to impress or deceive others, but not out of true devotion to God and His commands regarding himself and the rest of creation. Muslims, it must be remembered, are obliged to offer their prayer regularly, bearing mind that these prayers are a manifestation of their servitude to God in all aspects of life and indicates commitment to the comprehensive commands of the Creator. The term sahun is derived from sahu which implies a mistake done unintentionally or a wrong done neglectfully. In the first case one could be excused, but in the second case one is not. Here, sahun purports negligence with guilt. So being unmindful of prayer could be construed as meaning not paying heed to the spirit of prayer, and prayer in jama'ah specifically should motivate members of the jama'ah to care for the jama'ah as they care for themselves.

"Those who perform ostentatious prayer (prayer for show) yet refuse and refrain from helping others" 107:5-7

Prayer for show is bereft of sincerity and is merely a prayer of soulless display and hypocrisy which is done in order that people may think of the worshipper as being pious and religious. Such display their pray-fullness and their would-be piety to the public. Once again, we find the Holy Qur'an presents the fundamental nature and spirit of prayer. Any semblance of servitude which is intended for show and not devoted to God; that kind prayer that has not affected their hearts, their behavior and thus not motivated them to selfless service for the benefit of those they are able to assist; to such hypocrites God says; "fa waylul lilmusallin" (woe to such worshippers).

In connection with such hypocrisy there are statements of Prophet 'Isa (Jesus, Peace be Upon Him) which are quoted in the Book of Matthew verse 6, where he is reported to have said, "Beware of practicing your piety before people in order to be seen by them. When you give alms sound no trumpet before you as the hypocrites do in the places of worship and in the streets, so that they may be praised by the people. Truly I say to you they have already received their awards (the accolades of the people for whom they are showing off). But when you give charity, do not let your left hand know what your right hand is doing; and when you pray you must not be like hypocrites for they love to stand and pray in places of worship and in public so that people may see them." Further on in Matthew, Nabi 'Isa (Peace be Upon Him) said: "Shame on you, scribes and Pharisees, hypocrites! Who devour widows' houses and for pretense you make long prayers wherefore you will receive great condemnation. Shame on you, scribes and Pharisees, hypocrites! For you clean the outside of the cup but inside you are full of filth. Shame on you scribe and Pharisees, hypocrites! You are like a white- washed tomb, which outwardly appears beautiful, but within they are full of dead man's bones and all un-cleanliness. So you also outwardly appear righteous to people but inside you are full of hypocrisy and injustice." (Matthew, verse 23)

It would be appropriate here to reflect upon the famous hadith of the holy Prophet Muhammad (pbuh) "Actions will be judged and evaluated according to the intention that motivates the action. And each person will be rewarded according to his or her intention." The chapter concludes with the word al-ma'un which is also the title of the chapter. Al-ma'un refers to the necessities of life, articles of common use; can refer to zakah, acts of kindness, good deeds or helping others in general. In its wider sense it denotes aid and assistance in any difficulty. Al-ma'un is explained by Imam Bukhair (R.A) as meaning al-ma'ruf kulluhu (that is every good, or kind of charitable deed). And Ikrama (according to Bukhari), considers the highest form of ma'un to be zakah and the lowest form to be assisting others with basic useful things; thus, according to Bukhari, al-ma'un includes all acts of kindness or assistance offered to all human beings. In the last two verses of this chapter, two major issues are brought to our attention:

One is hypocrisy, where prayer is done for show and not performed sincerely;
Secondly, refusal to supply basic assistance to the needy.

This indicates that whatever is for God the insincere ones do and perform to show people, and whatever is for the benefit of people they refuse to fulfill. Here we call to mind the words of our master Muhammad (pbuh) who is reported to have said: "God is at the assistance of a person as long as that person is of assistance to his fellow human beings." Serve the Creator and Creation this chapter gives expression to the prominence, which Islam gives to helping the needy and uplifting the poor. Anyone who pays no attention to this is spoken of as one who has belied the Religion and undermined the Judgment.

Prayer to God and help to the poor are repeatedly spoken of in the Holy Qur'an as foundations of Islam. But we are told, in this chapter, that even prayer is mere show and hollow if it does not generate feelings of love, sympathy and fellow- feeling. Islam is not a way of life built on ostentation and superficiality. Different aspects of Islamic acts of worship are meaningless if they are purely mechanical, unless motivated by sincerity, commitment and devotion. Sincere worship produces effects within the individual's heart, which should cause him to act righteously, fairly, justly and in a balanced way. This will be reflected in his social behavior.

The essence of Faith, if firmly rooted in the hearts and minds of people, must immediately operate behaviorally through the person and manifest itself in the person's attitude, expression and actions. The chapter stresses that if that is not the case, then where is the faith, truly speaking. The qualities of despising orphans, refusing to feed the hungry or assist the needy, being heedless of the prescribed prayer, showing off, hypocrisy and not being co-operative with the people; illustrates miserliness, conceit and such persons have neither connection with the people nor true association with the Creator.

The holy Prophet (pbuh) is reported to have said: "Surely the selfish person is far from God, far from people, far from the paradise, close to the Fire; but the charitable, helpful person is close to God, loved by people, close to the paradise and far form the Fire." From this thought-provoking chapter, we gather the intent behind what God demands of us when He instructs us to believe in and worship Him. God is free of all wants and thus seeks no benefit for Himself, but He cares for the welfare and prosperity, the purification and happiness of His creation. The Creator wishes human life to be elevated, happy, based on pure motives and characterized by mutual compassion, brotherhood, purity of heart, clean conscience, unwavering commitment and beneficial behavior.

HOW PRAYER ACCELERATES THE TREATMENT OF THE SICK

Your Lord says, "Call on Me and I will answer you. Those who are too proud to worship Me will enter Hell abject." (Qur'an, 40:60)

According to the Qur'an, prayer, meaning "calling, giving expression, requesting, seeking help," is a person's turning sincerely to Allah, and seeking help from Him, the Almighty, the Compassionate and Merciful, in the knowledge that he is a dependent being. Illness is one of those instances when a person feels this dependence most and draws closer to Allah. Furthermore, sickness is a test, devised in His Wisdom, that takes place by His Will, and is a warning to remind people of the transience and imperfection of this life, and is also a source of recompense in the Hereafter for the patient and submissive.

Those without faith, on the other hand, imagine that the way to recovery is through doctors, medicines or the advanced technological capabilities of modern science. They never pause to think that it is Allah Who causes their physical system to function when they are in good health, or Who creates the healing medicines and doctors when they are ill. Many turn only to Allah when they arrive at the opinion that doctors and medicines are inadequate. People in such situations seek help only from Allah, realising that only He can free them from their difficulty. Allah has revealed this mindset in a verse:

When harm touches man, he calls on Us, lying on his side or sitting down or standing up. Then when We remove the harm from him he carries on as if he had never called on Us when the harm first touched him. In that way We make what they have done appear good to the profligate. (Qur'an, 10:12)

The fact is, however, that even in good health, or without tribulations or other difficulties, a person must pray and give thanks to Allah for the comforts, good health and all the other blessings He has imparted.

One very important aspect of prayer is this: In addition to praying out loud, it is also important for a person to make every effort to pray through his or her deeds. Prayer by action means doing everything possible to attain a certain wish. For example, in addition to praying, a sick person may also have to visit an expert doctor, use medicines that will be of benefit, and receive hospital treatment if necessary, or some other form of special care. Because, Allah has linked everything that happens in this world to specific causes. Everything in the world and in the universe happens in accordance with these causes. Therefore, the individual must take the requisite measures in accordance with these causes, and yet await the outcome from Allah, with humility, submission and patience, in the knowledge that it is He Who brings about their results.

The positive effect of faith and prayer on the sick and the way these accelerate treatment is a matter that has attracted the attention of and is recommended by doctors. Under the heading "God and Health: Is Religion Good Medicine? Why Science Is Starting to Believe," the 10 November, 2003, edition of the famous magazine Newsweek took the curative effect of religion as its cover story. It reported that faith in God raised people's morale and helped them recover more easily, and that science had also begun to believe that people with religious faith recover more easily and quickly. According to a Newsweek survey, 72% of Americans say they believe that praying can cure someone and that prayer facilitates recovery. Research in Great Britain and the USA has also concluded that prayer reduces patients' symptoms and accelerates the recovery process.

According to research conducted at Michigan University, depression and stress are observed to lesser extent in the devout. And, according to findings at Rush University in Chicago, the early death rate among people who worship and pray regularly is some 25% lower than in those with no religious convictions. Another study conducted on 750 people, who underwent angiocardiography, proved scientifically the "curative power of prayer." It was established that the death rate among heart patients who prayed decreased by 30% within a year after their operations.

Examples of the prayers mentioned in the Qur'an are:

And Ayyub when he called out to his Lord, "Great harm has afflicted me and You are the Most Merciful of the merciful," We responded to him and removed from him the harm which was afflicting him and restored his family to him, and the same again with them, as a mercy direct from Us and a Reminder to all worshippers. (Qur'an, 21:83)

And Dhu'n-Nun [Yunus] when he left in anger and thought We would not punish him. He called out in the pitch darkness: "There is no god but You! Glory be to You! Truly I have been one of the wrongdoers." We responded to him and rescued him from his grief. That is how We rescue the believers. (Qur'an, 21:87-88)

And Zakariyya when he called out to his Lord, "My Lord, do not leave me on my own, though You are the Best of Inheritors." We responded to him and gave him Yahya, restoring for him his wife's fertility. They outdid one another in good actions, calling out to Us in yearning and in awe, and humbling themselves to Us. (Qur'an, 21:89-90)

Nuh called out to Us and what an excellent Responder We are! (Qur'an, 37:75)

As has already been stated, prayer must not only be for alleviation of sickness, or other mundane problems. A sincere believer must always pray to Allah and accept whatever comes from Him. The fact that the benefits of prayer revealed in many verses of the Qur'an are now being recognised scientifically, once again reveals the miraculous nature of the Qur'an.

If My servants ask you about Me, I am near. I answer the call of the caller when he calls on Me. They should therefore respond to Me and believe in Me so that hopefully they will be rightly guided. (Qur'an, 2:186)

HOW PRAYER ACCELERATES THE TREATMENT OF THE SICK

Your Lord says, "Call on Me and I will answer you. Those who are too proud to worship Me will enter Hell abject." (Qur'an, 40:60)

According to the Qur'an, prayer, meaning "calling, giving expression, requesting, seeking help," is a person's turning sincerely to Allah, and seeking help from Him, the Almighty, the Compassionate and Merciful, in the knowledge that he is a dependent being. Illness is one of those instances when a person feels this dependence most and draws closer to Allah. Furthermore, sickness is a test, devised in His Wisdom, that takes place by His Will, and is a warning to remind people of the transience and imperfection of this life, and is also a source of recompense in the Hereafter for the patient and submissive.

Those without faith, on the other hand, imagine that the way to recovery is through doctors, medicines or the advanced technological capabilities of modern science. They never pause to think that it is Allah Who causes their physical system to function when they are in good health, or Who creates the healing medicines and doctors when they are ill. Many turn only to Allah when they arrive at the opinion that doctors and medicines are inadequate. People in such situations seek help only from Allah, realising that only He can free them from their difficulty. Allah has revealed this mindset in a verse:

When harm touches man, he calls on Us, lying on his side or sitting down or standing up. Then when We remove the harm from him he carries on as if he had never called on Us when the harm first touched him. In that way We make what they have done appear good to the profligate. (Qur'an, 10:12)

The fact is, however, that even in good health, or without tribulations or other difficulties, a person must pray and give thanks to Allah for the comforts, good health and all the other blessings He has imparted.

One very important aspect of prayer is this: In addition to praying out loud, it is also important for a person to make every effort to pray through his or her deeds. Prayer by action means doing everything possible to attain a certain wish. For example, in addition to praying, a sick person may also have to visit an expert doctor, use medicines that will be of benefit, and receive hospital treatment if necessary, or some other form of special care. Because, Allah has linked everything that happens in this world to specific causes. Everything in the world and in the universe happens in accordance with these causes. Therefore, the individual must take the requisite measures in accordance with these causes, and yet await the outcome from Allah, with humility, submission and patience, in the knowledge that it is He Who brings about their results.

The positive effect of faith and prayer on the sick and the way these accelerate treatment is a matter that has attracted the attention of and is recommended by doctors. Under the heading "God and Health: Is Religion Good Medicine? Why Science Is Starting to Believe," the 10 November, 2003, edition of the famous magazine Newsweek took the curative effect of religion as its cover story. It reported that faith in God raised people's morale and helped them recover more easily, and that science had also begun to believe that people with religious faith recover more easily and quickly. According to a Newsweek survey, 72% of Americans say they believe that praying can cure someone and that prayer facilitates recovery. Research in Great Britain and the USA has also concluded that prayer reduces patients' symptoms and accelerates the recovery process.

According to research conducted at Michigan University, depression and stress are observed to lesser extent in the devout. And, according to findings at Rush University in Chicago, the early death rate among people who worship and pray regularly is some 25% lower than in those with no religious convictions. Another study conducted on 750 people, who underwent angiocardiography, proved scientifically the "curative power of prayer." It was established that the death rate among heart patients who prayed decreased by 30% within a year after their operations.

Examples of the prayers mentioned in the Qur'an are:

And Ayyub when he called out to his Lord, "Great harm has afflicted me and You are the Most Merciful of the merciful," We responded to him and removed from him the harm which was afflicting him and restored his family to him, and the same again with them, as a mercy direct from Us and a Reminder to all worshippers. (Qur'an, 21:83)

And Dhu'n-Nun [Yunus] when he left in anger and thought We would not punish him. He called out in the pitch darkness: "There is no god but You! Glory be to You! Truly I have been one of the wrongdoers." We responded to him and rescued him from his grief. That is how We rescue the believers. (Qur'an, 21:87-88)

And Zakariyya when he called out to his Lord, "My Lord, do not leave me on my own, though You are the Best of Inheritors." We responded to him and gave him Yahya, restoring for him his wife's fertility. They outdid one another in good actions, calling out to Us in yearning and in awe, and humbling themselves to Us. (Qur'an, 21:89-90)

Nuh called out to Us and what an excellent Responder We are! (Qur'an, 37:75)

As has already been stated, prayer must not only be for alleviation of sickness, or other mundane problems. A sincere believer must always pray to Allah and accept whatever comes from Him. The fact that the benefits of prayer revealed in many verses of the Qur'an are now being recognised scientifically, once again reveals the miraculous nature of the Qur'an.

If My servants ask you about Me, I am near. I answer the call of the caller when he calls on Me. They should therefore respond to Me and believe in Me so that hopefully they will be rightly guided. (Qur'an, 2:186)

Al-Bukhari recorded that Abu Hurayrah radi allahu `anhu (may God be please with him) said:

“A man came to the Prophet ﷺ and said, ‘O Allah’s Messenger! Poverty has stuck me.’ The Prophet sent a messenger to his wives (to bring something for that man to eat) but they said that they had nothing. Then Allah’s Messenger ﷺ said, ‘Who will invite this person or entertain him as a guest tonight? May Allah grant His mercy to him who does so.’

An Ansari man said, ‘O Allah’s Messenger!’ So he took him to his wife and said to her, ‘Entertain the guest of Allah’s Messenger generously.’ She said, ‘By Allah! We have nothing except the meal for my children.’ He said, ‘Let your children sleep if they ask for supper. Then turn off the lamp and we will make sounds with our mouths to make the guest think that we are eating with him and then go to bed tonight while hungry.’ She did what he asked her to do.

In the morning the Ansari went to Allah’s Messenger ﷺ who said, ‘Allah wondered (favorably) or laughed at the action of so-and-so and his wife.’ Then Allah revealed, ‘and they give them preference over themselves even though they were in need of that.’”

This was also reported by Muslim, At-Tirmidhi, and An-Nasa’i. In another narration, the Companion’s name was mentioned as Abu Talhah Al-Ansari, may Allah be pleased with him.

Ibn Katheer mentions that this was the cause behind the revelation of verse 9 of Surat al-Hashr (Chapter of the Exile):

"And [also for] those who were settled in al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul - it is those who will be the successful " (Quran 59:9)

PORK AND ITS HARMFUL EFFECTS ON HEALTH

He has only forbidden you carrion, blood and pork and what has been consecrated to other than Allah. But anyone who is forced to eat it-without desiring it or going to excess in it-commits no crime. Allah is Ever-Forgiving, Most Merciful. (Qur'an, 2:173)

Eating pork is harmful to health in a great many regards. This harm still persists today, despite all the precautions that are taken. First and foremost, no matter how clean the farms and environments on which it is raised may be, the pig is not by nature a clean-living animal. It often plays in, and even eats, its own excrement. Due to this and its biological structure, the pig produces much higher levels of antibodies in its body than other animals. In addition, far higher levels of growth hormone are produced in the pig compared to those in other animals and human beings. Naturally, these high levels of antibodies and growth hormone pass across to and collect in the pig's muscle tissue. Pork meat also contains high levels of cholesterol and lipids. It has been scientifically proven that these significant amounts of antibodies, hormones, cholesterol and lipids in pork represent a serious threat to human health.

The existence of above-average numbers of obese individuals in the populations of countries such as the USA and Germany, in which large quantities of pork are consumed, is now well-known. When exposed to excessive quantities of growth hormone as a result of a pork-based diet, the human body first puts on excessive weight and then suffers physical deformations.

Another harmful substance in pork is the "trichina" worm. This is frequently found in pork and when it enters the human body, it settles directly in the muscles of the heart and represents a possibly fatal threat. Even though it is now technically possible to identify pigs that are infected with trichina, no such methods were known in earlier centuries. That means that everyone who ate pork risked infection by trichina and possible death.

All these reasons are just a part of the wisdom in our Lord's prohibition on the consumption of pork. Moreover, this commandment of our Lord's provides complete protection from the harmful effects of pork under any conditions.

Until the 20th century, it was impossible to be aware of the danger posed to human health by pork. The fact that the Qur'an, revealed fourteen centuries ago, warns against this harm which has been incontrovertibly revealed with modern medical equipment and biological tests, is one of the miracles demonstrating that the Qur'an is the revelation of Allah, the Omniscient. Despite all the precautionary measures and inspections that take place in modern-day pig rearing, the fact that pork is physiologically incompatible with the human body and is a variety of meat harmful to human health has not altered.

THE OBLIGATION OF FASTING RAMADAN

Fasting the month of Ramadan is an obligation and a great worship. It is among the best acts of obedience. In Fasting there is great reward. Imam al-Bukhariyy related the Qudsiyy hadith that the Prophet peace to be upon him said that Allah said:

كُلُّ حَسَنة بعشْرِ أمثالها إلى سبعمائة ضعف إلا الصيّام فإنَّهُ لى و أنا أجزي بِه

which means: <<The reward of every good deed is multiplied from ten up to seven-hundred times--except that of the Fasting--which is usually done in sincerity, will be multiplied by as many times as Allah wills.>>

One of the doors of Paradise, named ar-Rayyan, is specified for those Muslims who used to fast in this world. On the Day of Judgment it will be opened, and those who used to fast in obedience to Allah will be called to enter through that door. Then ar-Rayyan will be closed, and no others will enter through it.

The month of Ramadan is the ninth month of the lunar year. It is the best month of the year, as the night of al-Qadr in Ramadan is the best night of the year. Fasting became an obligation on the Muslims in the second year after the Prophetic emigration. Prophet Muhammed peace to be upon him fasted Ramadan for nine years after which he died.

The obligation on the believers of fasting Ramadan is known from the Qur’an and the hadith. It was explicitly stated in Verse 183 of Surat al-Baqarah:

ياأيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون

which means: [ O believers, Fasting is an obligation upon you as it was ordained upon the [Muslim nations] before you--to help you become pious.] Fasting was an obligation upon the nations before the nation of Prophet Muhammad peace to be upon him , however, fasting the month of Ramadan in particular is a specification for the nation of Prophet Muhammad peace to be upon him only.

Moreover, Prophet Muhammad peace to be upon him named Fasting (the month of Ramadan ) as one of the five most important matters of Islam in the famous hadith known as “Hadith Jibril” as related by al-Bukhariyy and Muslim. Angel Jibril came to the Prophet in the shape of a man with white clothes and asked the Prophet to inform him about Islam. In response, the Prophet said:

الإسلام أن تشهد أن لا إله إلا الله وأن محمدا رسول الله، وتقيم الصلاة، وتؤتي الزكاة، وتصوم رمضان،

وتحج البيت إن استطعت إليه سبيلا

which means: <<Islam is bearing witness that no one is God except Allah and Muhammad is the Messenger of Allah, performing Prayer, paying Zakah, Fasting the month of Ramadan, and performing Pilgrimage if you are able. >>

Consequently, for the one who has learned of its obligation, renouncing the obligation of fasting the month of Ramadan is blasphemy because it entails belying Allah and the Prophet. However, the one who believes Fasting is an obligation, yet does not perform it (without a valid excuse) does not blaspheme--although his neglecting to fast is an enormous sin.

DETERMINING THE BEGINNING OF THE MONTH OF RAMADAN

The obligation of fasting the month of Ramadan becomes incumbent upon the occurrence of one of two matters: to sight the crescent of Ramadan after the sunset of the 29th day of Sha^ban (the month directly preceding Ramadan) or, if the crescent is not seen, then completing thirty (30) days of Sha^ban. So, the beginning of the month of Ramadan, as well as the end of the month, is determined by sighting the crescent. If the crescent is not sighted, then the month would be completed by 30 days--as is the case with determining all the months of the lunar calendar. This is taken from the hadith of the Prophet related by al-Bukhariyy and Muslim:

لا تقدموا رمضان بيوم أو يومين صوموا لرؤيته و أفطروا لرؤيته فإن غم عليكم فأكملوا عدة شعبان ثلاثين

which means: <<Do not fast one or two days before Ramadan. Start the month when you see the crescent, and end the month when you see the crescent. If you are blocked from seeing it, complete thirty days of Sha^ban.>>

So, on the 29th day of Sha^ban, directly after the sun sets, the Muslims look towards the western horizon. If the crescent (of the new moon) is seen, the following day will be the first day of Ramadan. If it is not seen, because of cloud cover or another reason, then the next day will complete thirty (30) days of Sha^ban, and the day after that is the first day of Ramadan. The judge confirms the beginning of Ramadan if one upright Muslim, whose testimony is acceptable to the judge, bears witness he saw the crescent. Several conditions must be met for a person’s testimony to be acceptable to the judge in this matter. He must be Muslim, male, pubescent, free, clear of enormous sins, clear of having his small sins exceed his acts of obedience, and one who abides by the ethics and manners of the people of his class. So if a person who did not satisfy these conditions testified to the judge that he saw the crescent, like, for example: a woman, a child, one who commits enormous sins, or a slave, then the judge would not confirm the beginning of the month of Ramadan and would not announce to the general public to commence fasting--relying solely upon their testimony. However, if just one upright Muslim, who has satisfied the aforementioned conditions testified to the judge he saw the crescent, the judge would confirm the beginning of Ramadan for the next day. This is known from the hadith related by Abu Dawud from the route of ^Abdullah Ibn ^Umar. ^Abdullah Ibn ^Umar told the Prophet he had sighted the crescent, so the Prophet fasted the next day and ordered the others to fast as well.

Be warned of those who determine the month of Ramadan relying upon astronomical calculations. Prophet Muhammad peace to be upon him informed us that such calculations are not relied upon in determining such matters. Imam Ahmad related in his Musnad that the Prophet said:

إنَّا أُمَّةٌ أُمّـِيَّةٌ لا نكتُب ولا نَحْسُبُ، الشهرُ هكذا وهكذا

which means: <<We are a nation which does not depend on writings and calculations [to determine the beginning of the month]. The month is either twenty-nine or thirty days.>> Praise be to Allah, how easy the matter is! Any Muslim with sound sight can observe the crescent. He does not need to rely on complex calculations which only a few people understand.

WHO MUST FAST RAMADAN

The first condition for one to be obligated to fast is to be Muslim. In this world we do not request from the non-Muslim to fast; however, in the Hereafter, he will be punished for neglecting to fast--as he will be punished for his blasphemy. Rather, the obligation on the non-Muslim is to embrace Islam, then among many obligations, is to fast Ramadan.

Secondly, the Muslim must be pubescent. The child is not obligated to fast. However it is an obligation on the guardian of the child to order him or her to fast once he or she is 7 (lunar) years old, with the condition that the child’s body can withstand fasting, without being harmed.

Also, for one to be obligated to fast, he must be of sound mind. Fasting is not obligatory on the insane person.

Fasting is not obligatory on a person whose body cannot tolerate fasting, either due to old age or severe illness. Moreover, if a person may be harmed by fasting, that is, as a result of his fasting his sickness may worsen or he may die, then fasting is prohibited for him. The person who does not fast because of old age or an illness he is not hopeful to be cured of, does not have to make up the missed days of fasting. Instead, he pays an expiation to a poor Muslim for every day of fasting he missed. He can pay the expiation for every missed day to the same person or he can choose to paay it to different people. The expiation is a pair of average-sized hands cupped together (mudd) filled with the most common staple food of the town. In the United States, for example, the most common staple food is wheat.

Fasting is not obligatory on the menstruating woman or the woman who is in her postpartum bleeding period. In fact, it is unlawful for them to fast. The woman who missed days of fasting during Ramadan for these reasons has to make up each missed day.

Also, the pregnant woman is allowed not to fast if she fears harm may come to her or her baby from her fasting. This includes the breast-feeding woman as well. She is allowed not to fast if she fears harm may come to her or her baby from her fasting. Both the pregnant and nursing women must make up every missed day of fasting. If the reason such a woman did not fast was solely the fear of harming her baby, then in addition to making up the missed days of fasting, she must pay an expiation This expiation is a pair of average-sized hands cupped together filled with the most common staple food of the area where she lived, for each day she missed.

The person who is traveling a walking distance of two or more days (about 80 miles) is allowed not to fast--provided his traveling is not sinful. This traveler is permitted not to fast even though he would not encounter hardship during his trip--such as if he crosses this distance quickly, by plane, or comfortably, in a car or a train. The matter of traveling is not based on the hardship; rather, it has to do with the distance. This facility for the traveler was mentioned in the Qur’an. Allah said in Surat al-Baqarah, Verse 185:

{ ومن كان مريضا أو على سفر فعدة من ايام أخر}

which means: <<If one is sick or traveling, then one is allowed not to fast and one makes up the missed days later.>>

INTEGRALS OF FASTING

The integrals of fasting are two:

1. To make the intention each night to fast the following day of Ramadan.

2. To abstain during time of the dawn untill sunset, from inserting any substance into the head or the body cavity through an open inlet, excluding one's pure, tahir saliva while still inside the mouth and to abstain from sexual intercourse, masturbation, inducing vomit, and apostasy.

Making the intention at night to fast the following day of Ramadan means to have the intention in one’s heart to fast during the night preceding the fasting day, i.e., after the sunset and before the dawn of the following day. Sometime during that time the person must make the intention to fast the following day, and this must be done each night for the following day of fasting. As related by at-Tirmidhiyy, an-Nasa’iyy, and others, the Prophet peace to be upon him said:

لاصيام لمن لم يبيت النية

which means: <<There is no fasting for the one who does not establish the intention for fasting the night before.>>

The intention is in the heart, and does not have to be uttered with the tongue. The one who sleeps at night without having had the intention to fast and wakes up after the dawn missees the time of the intention. Although fasting is not valid for him that day, he is obligated to abstain from whatever a fasting person would abstain from that day, in addition he must later make up that day. If the menstrual or postpartum bleeding of a woman stops at night, then she must intend to fast the following day. The purificatory bath (ghusl) is not required for her to start fasting, but rather to start praying.

The intention for any obligatory fasting of Ramadan must take place the night before the fast. However, the intention time for an optional fasting, is extended untill Dhuhr time as long as one does not commit any of the invalidators of fasting since the dawn appeared.

2. The fasting person must abstain from taking into his body cavity any substance from an open inlet whether this substance is food, drink, or otherwise. A person's fast is invalidated if he intentionally inserts such a substance during the fasting day, while remembering he is fasting and knowing that it is unlawful to do so. However, if he breaks his fasting under threats of being killed, his fast is not invalidated. This person must make up the fast day(s) he invalidated without an excuse. The open inlets of the body are like the mouth, nose, anus, vagina, and others. Materials which are absorbed by the pores of the skin do not invalidate the fast because the pores of the skin are not considered to be an open inlet to the body cavity. For example, rubbing oil into the skin does not invalidate the fast.

Swallowing one’s own pure saliva, while still inside the mouth, does not invalidate the fast. However, the fast would be invalidated if some saliva was dangled outside the mouth, and separated from the tongue--even to the lips--then was taken back in and swallowed. In addition, if the saliva in the mouth is mixed with something else, whether pure or not, then swallowed, this invalidates the fast.

One’s fast is not invalidated by what is too hard to protect oneself from swallowing. This includes the dust of the street, the dust of the flour, and the like. Although smoking a cigarette breaks the fast of the smoker himself, it does not break the fast of the person next to him who breathes in some of that smoke. It also does not break the fast for one to breathe in the odor of incense or other fragrances.

Another condition for the validity of fasting is for one to abstain from sexual intercourse during the day of fasting. If the person does not know the he must abstain from sexual intercourse during the fasting day, or he forgets that he is fasting and performs this act, then this does not invalidate his fast. However, the man or woman who performs sexual intercourse during the day of fasting while knowing it is unlawful to do so and remembering that he/she is fasting, does invalidate his/her fast. The expiation, which is due on the man only, for invalidating his fasting by sexual intercourse is in the following order:

1. To free a Muslim slave;

2. If he unable, then to fast two consecutive lunar months, in addition to making up the day which was invalidated by his sexual intercourse;

3. If unable, then to feed each one of sixty (60) poor Muslims the fill of a pair of average-sized hands cupped together (i.e. one mudd) of the most common staple food of the area.

Masturbation by one’s own hand or the hand of one’s spouse or making the maniyy (sexual discharge from the man or the woman) come out of one, for example, kissing or other physical contact invalidates one's fasting. If, however, one experienced a wet dream or maniyy exited from one because of certain thoughts, one’s fast is not invalidated. One’s fasting is invalidated by forcing oneself to vomit, either by inserting the finger into the mouth or otherwise. In the case when one forces one to vomit, whether or not one swallows some of one's vomit, one fast is invalidated and one has to make up that invalidated day of fast. However, the one who vomited involuntarily (without purposely forcing oneself to do so) does not break one’s fast as long as one does not swallow any of the vomit or saliva mixed with the najas-filthy vomit.

There are different sayings regarding the phlegm or congestion that drips from the nasal passage into the throat. According to Imam ash-Shafi^iyy, if the phlegm reached to the part of the throat above where the exit of the letter ha’ ح is, and the person swallowed it, this would invalidate his fasting. However, according to Imam Abu Hanifah, even if the phlegm reaches to the tongue and the person swallows it, his fasting is not invalidated--as long as he does not swallow it after it separates from his mouth.

Finally, the Muslim must abstain at all time from committing apostasy, i.e. committing any type of blasphemy which takes him out of Islam.

Apostasy invalidates Fasting even if one returns to Islam afterwards. After returning to Islam one must abstain from eating and other invalidators of Fasting during the whole day. Moreover, one must make up the invaldated day(s) of Fasting after Ramadan.

CONDITIONS OF VALID FASTING

Among the conditions for the validity of one’s fasting is that the person does not become insane, not even for a moment, during the fasting day. If a person loses his sanity during the day or during part of the day, even for a moment, then his fasting will be invalidated. In addition to this, one’s fasting is invalid if one loses consciousness during the entire fasting day, that is, from the dawn until sunset. If one loses consciousness for only part of the day, this does not invalidate the fast even if one slept all day long.

DAYS OF UNLAWFUL FASTING

It is invalid to fast the day of the Feast of Fitr (^Id-ul-Fitr), the day of the Feast of Adha (^Id-ul-’Adha) and the three (Tashriq) days after the day of Adha. It is also invalid to fast the last half of Sha^ban and the Day of Doubt, except if one joins the fasting of these with those before them or if one is fasting for an expiation (kaffarah), make up (qada’), vow (nadhr), or habitual consistent practice (wird), like the one who usually fasts Mondays and Thursdays.

ZAKAH OF FITR

The Zakah of Fitr is due on every Muslim who is alive part of Ramadan and part of Shawwal (the month after Ramadan.) The due Zakah for each is a “sa^” or four times the fill of a pair of average-sized hands cupped together of the most common staple food of one's area. It is an obligation upon the Muslim to pay the due Zakah for one and one's Muslim dependents if on the day of the Feast of Fitr (^Id-ul-Fitr) and the night after it he has enough to meet his debts, clothing, lodging, and sustenance, and the sustenance of those whom he must support.

The man must pay the Zakah of Fitr for his wife, non-pubescent children, slaves, and poor Muslim parents. He may not pay for his pubescent children or solvent parents without their permission. It is permissible to pay the Zakah of Fitr any time during Ramadan, even on the first night. However, it is recommended to pay it during the day of the Feast, and before the ^Id prayer, because this mends the hearts of the poor people before the prayer. It is prohibited to delay paying the Zakah of Fitr until after the sunset of the day of the Feast without an excuse.

RECIPIENTS OF ZAKAH

For all types of Zakah, the intention is obligatory upon setting one's Zakah portion aside. Zakah must be paid to the Muslims among the eight categories of people deserving of Zakah as mentioned explicitly in the Qur’an (at-Tawbah, 61):

{ إنما الصدقات للفقراء والمساكين والعاملين عليها والمؤلفة قلوبهم وفي الرقاب والغارمين وفي سبيل الله وابن السبيل }

1. Those (who are poor) who earn less than half their basic needs (al-fuqara');

2. Those (who are poor) who earn half but less than what meets all their basic needs (al-masakin);

3. The Zakah workers who are assigned by the caliph (al-^amilun ^alayha);

4. The new converts to Islam whose hearts are to be reconciled (al-mu'allafatu qulubuhum);

5. The slaves who are short in satisfying their contract for purchasing their freedom from their owners (ar-riqab);

6. Those who are unable to pay their debts (al-gharimun);

7. The volunteer fighters (fi sabilillah);

8. The travelers who do not have enough to enable them to reach their destination (ibn-us-sabil).

It is neither permissible nor valid to pay Zakah to other than those eight types of Muslims specifically mentioned. That is why it is not valid to pay Zakah for any charitable project, hospital, or the like to meet this obligation.

RECOMMENDED DEEDS WHILE FASTING

It is recommended (sunnah) to break one’s fast as soon as one is sure the maghrib (sunset) has begun. It is good to break one’s fast by eating dates, and if not available, then by drinking water. It is good to say the following statement upon breaking one’s fast:

اللهم لك صمت وعلى رزقك أفطرت

which means: <<O Allah, for Your sake I fasted, and with Your sustenance I broke my fast.>> It was narrated from Abu Dawud that the Prophet used to say this supplication upon breaking his fast. It is also good to delay the suhur meal until a time close to the dawn--but to stop eating before the dawn.

Refraining from backbiting, cursing a Muslim, and other sins, is more emphasized while fasting. In committing some sins, the reward of one’s fasting might be lessened or lost. If someone curses another, let the one cursed abstain from responding with a similar curse. Instead, let him say, “I am fasting. I am fasting.”

Paying the optional charity to the poor; reciting the Qur’an; staying in the mosque with the intention of i^tikaf, especially during the last ten days of Ramadan; praying the Tarawih prayer; and inviting others to break their fast on food which you provided are all rewardable acts.

The month of Ramadan is a great opportunity for tone to gain a great deal of reward. Reward is earned by performing this obligation in worship and obedience to Allah, and by performing many of the recommended (sunnah) deeds. Let the person not waste his time during this blessed month.

حَدَّثَنَا عَمْرُو بْنُ عَبَّاسٍ، قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ، قَالَ سَمِعْتُ ابْنَ عَبَّاسٍ، قَالَ خَرَجْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم يَوْمَ فِطْرٍ أَوْ أَضْحَى، فَصَلَّى ثُمَّ خَطَبَ، ثُمَّ أَتَى النِّسَاءَ فَوَعَظَهُنَّ وَذَكَّرَهُنَّ، وَأَمَرَهُنَّ بِالصَّدَقَةِ‏.‏

Narrated Ibn `Abbas: I (in my boyhood) went out with the Prophet (ﷺ) on the day of `Id ul Fitr or Id-ul-Adha. The Prophet (ﷺ) prayed and then delivered the Khutba and then went towards the women, preached and advised them and ordered them to give alms.


Sahih Bukhari
Reference: Sahih al-Bukhari 975 (The Two Festivals (Eids))
In-book reference:Book 13, Hadith 24ol