RE: PROF. OLOYEDE’S MEDIA TRIAL OF BAPTIST GIRLS ACADEMY: THE TRUE STORY
The attention of the Board has been drawn to some misconceptions making the rounds on the encounter of the Registrar, Joint Admissions and Matriculation Board, Prof. Is-haq Oloyede, with a group of students ,including some from the Baptist Girls Academy, Lagos.The board wishes to correct the erroneous impression that Baptist Girls Academy was specifically targeted by the board during the Registrar's inspection tour.
The Registrar was on a scheduled inspection of the ongoing 2021 UTME registration exercise in the South-West.As in the tradition of all Board's Chief Executives, he came to assess the performance of the exercise across the geopolitical zones. On getting to Lagos, he held a press conference after which he proceeded to JKK Computer-Based Test Centre, one of the Board’s approved UTME Registration centres to assess the registration there.
He was accompanied on the visit by over 30 representatives of the leading media houses in the country. At JKK CBT centre, he had an interview session during which one of the journalists sought to know why some centres and perhaps schools were charging higher fees than the prescribed fee by the Board. Another wanted to know what the Board was doing to avoid the prevailing mismatch of candidates data. That is the essential details of one candidate being transferred to another .
The Registrar, in his response, explained that the issue of mismatched data occurred as a result of group registration by the authorities of some elite schools who collect huge sums of money from parents in the name of helping them to facilitate their wards' registration. He stated that the Board was against this practice as its examination is not a group-based exercise like that of WAEC or NECO. As such, he said candidates are expected to register individually.
On the collection of higher fees above the prescribed fee, the Registrar said he was not aware of any large-scale extortion going on anywhere other than the exception of some elite secondary schools who are in the habit of illegitimately collecting money in the name of the Board. While the interview was ongoing the journalists spotted a group of students and drew the attention of the Registrar to them insinuating that they could be among those involved in group registration.
Consequently, the Registrar invited them to come and meet him. He asked them how much they had paid for the UTME registration and the name of their school.
The students replied that they were from Baptist Girls Academy and that they had paid N8000 to their school for the 2021 UTME registration. He subsequently requested to meet their teacher who was not there at that moment. The Registrar continued with the interview and the students again drew his attention to the arrival of their teacher who maintained that the school had only collected the approved fee of N4700. However, another student who was present there contradicted him and maintained that he and his colleagues had paid N8000 and not N4700 as claimed by the teacher. The Registrar then asked if any student had paid higher and another one who also claimed to come from Baptist Gurls Acadeny and said she also paid N8000 and not N4700. The Registrar then asked the teacher to reconcile what he had asserted with what the students are disclosing.
The Registrar, however, knowing that there are administrative channels of addressing such abnormalities called on the most senior journalist at the interview session not to publish the encounter as it should be considered an off-record incident and was given that assurance by all the reporters through their senior colleague. However, to the Registrar's surprise the promise was not kept as the report had subsequently found its way to the public domain.
The Board would want to dissuade the public from misinterpreting this happenstance. It should be noted that the Board had, on some occasions, had cause to also sanction faith-based schools located in the Northern part of the country with no eyebrows raised from any quarter. The Board wishes to reiterate that it had always been its core policy to sanction any school that collects a dime above the approved UTME fee particularly when such exercise are linked to the Board's hard-earned name and integrity. It does so without any fear or favour of any religious or ethnic group.
Fabian Benjamin, Ph.D. Head, Public Affairs and Protocol
It is proven from the Messenger (blessings and peace of Allah be upon him) that he encouraged praying Taraweeh in congregation and he said: “Whoever stays with the imam until he leaves, (the reward of) qiyaam al-layl will be written for him.”
Narrated and classed as saheeh by al-Tirmidhi (806); also narrated by Abu Dawood (1375), al-Nasaa’i (1605), and Ibn Maajah (1327). Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
This reward will not be attained by anyone but the one who prays with the imam until he has finished all the prayers. The one who only prays some of the prayer and then leaves is not entitled to the reward promised in this hadeeth, which is that of spending a night in prayer (qiyaam laylah).
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
If a person prays in Ramadan with someone who prays twenty-three rak‘ahs, but he only prays eleven and does not complete the prayer with the imam, is this action of his in accordance with the Sunnah?
He replied: The Sunnah is to complete the prayer with the imam, even if he prays twenty-three rak ‘ahs, because the Messenger (blessings and peace of Allah be upon him) said: “Whoever stands (in prayer) with the imam until he finishes, Allah will record for him (the reward of) spending a night in prayer.” According to another report: “… The rest of that night.”
It is better for one who is praying behind an imam to stay with him until he finishes, whether he prays eleven rak‘ahs or thirteen or twenty three or whatever. That is preferable, to follow the imam until he finishes. End quote from Majmoo‘ Fataawa Ibn Baaz, 11/325
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
Praying qiyaam in Ramadan is attained by praying part of the night, such as half of it or one third of it, whether that is by praying eleven rak‘ahs or twenty-three. Qiyaam is attained by praying behind the neighbourhood imam until he finishes, even if he finishes within one hour.
Imam Ahmad used to pray with the imam and not leave until he finished, acting in accordance with the hadeeth. And whoever wants to attain this reward has to pray with the imam until he finishes Witr, whether he prays a little or a lot, and whether the time taken is long or short. End quote.
Fataawa al-Shaykh Ibn Jibreen. 24/9
If two imams pray in the mosque, then Taraweeh prayer is the prayer of both the imams, so the one who wants to attain the reward of spending the night in prayer should not leave until the second imam has completed his prayer and leaves.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What about one who prays Taraweeh with the first imam, then leaves and says: I will have (the reward for) praying qiyaam al-layl according to the text of the hadeeth because I started with the imam and finished with him?
He replied: As for his saying, “Whoever stands (in prayer) with the imam until he finishes, Allah will record for him (the reward of) spending a night in prayer”, that is correct.
But if there are two imams in one mosque, is each one of them regarded as independent of the other or is each of them the deputy of the other?
What would seem to be correct is the second understanding – that each of them is the deputy of the other and is complementary to him. Based on this, if two imams pray in the mosque, then these two imams are to be regarded as if they are one imam. So the worshipper should stay until the second imam finishes, because we know that prayer behind the second imam is complementary to prayer behind the first one.
Based on this, what we advise our brothers to do is to follow the imams there in the Haram until they are completely finished. Although some brothers leave when they have prayed eleven rak‘ahs and say that this is the number of rak‘ahs that the Messenger of Allah (blessings and peace of Allah be upon him) prayed, and we agree with them that it is better to follow the number that the Messenger (blessings and peace of Allah be upon him) prayed and no one doubts this, nevertheless I think that there is no reason why the number of rak‘ahs should not be increased. This is not on the basis of turning away from the number chosen by the Prophet (blessings and peace of Allah be upon him), but on the basis that this is part of the goodness that it is prescribed to seek more of.
But the problem is if there are two Witrs in one night, what should the worshipper do?
We say: if you want to pray tahajjud with the second imam, when the first imam prays Witr, do an additional rak‘ahs so that you will be praying two by two, and if you do not want to pray tahajjud at the end of the night, then pray Witr with the first imam, then if it so happens that after that you pray tahajjud, then do another rak‘ah after Witr with the second imam. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 13/436
What should be done in this case is that the people of the mosque should agree upon the number of rak‘ahs they will pray each night, which should suit all or most of them, so that there will not be any division among the worshippers and so that none of them will be deprived of reward, which they may be keen to attain were it not for their work.
We ask Allah to accept from us all and help us to obey Him.
"Oppressing someone through one's position, influence or wealth is unlawful and unacceptable. Islam teaches us that every human being deserves dignity and respect and to undermine anyone's basic human dignity through oppression is prohibited.
Among the most salient characteristics of Rasulullah(SAllallahu Alaihi Wasallam) was that he never oppressed anyone, though he was oppressed by many. Instead, he forgave those who oppressed him and never took revenge for his personal self.
Oppressing someone through one's position, influence or wealth is unlawful and unacceptable. Islam teaches us that every human being deserves dignity and respect and to undermine anyone's basic human dignity through oppression is prohibited.
Rasulullah (SAllallahu Alaihi Wasallam) said, “Oppression will be a darkness (for the perpetrator) on the day of Judgment.” (Bukhari)
Rasulullah (SAllallahu Alaihi Wasallam) said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, "O Prophet of Allah! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" Rasulullah r replied, "By deterring him from oppressing others.” (Bukhari)
Whilst one may get away with oppression in this world, there will be no escaping justice in the Grand Court of Almighty Allah on the Day of Judgement where all deeds will be laid bare.
If we have hurt or oppressed someone through our tongue, attitude or conduct, we need to seek forgiveness from the victim and repent sincerely. Seeking forgiveness requires humility and a resolution never to be an oppressor
Rashduct4luv: I asked one of our Alfa after a lecture and he said it's better to avoid it during Ramadan as there may be reaction in some people. He said he had taken his.
Below are the updated categories of Muslims (Laxity, radical and moderate) you are likely to find in your mosque (Yoruba land as a case study) during Taroweeh prayer. You are encouraged to be like those in category 10. They are considered to be a moderate Muslims practicing Islam in accordance with the sunnah of the Holy Prophet Muhammad. Try as much as possible to refrain from falling in the rest categories
1. The Ceremonial Muslims: These are Muslims found in the Mosque during only the Islamic festive period. They purchase new Rosaries, Quran (though they are not proficient in reading it and most time just for decoration), new Islamic wear only to be identified as Muslims in their community and place of works. They are only found in the Mosque on the first, fifth, tenth, fifteenth, twentieth, and the last day of Ramadan. This is not good, try and adjust! Do not be a Muslim during Ramadan alone, try and be a conscious Muslim all time.
2. The Lazy Ones: With time, those in the first category graduate to those here. Since they are not used to the system before, they make complain and hiss when their Imams start Solat especially if he recites long Surah. To them, Suratul l Kaothar (Ina a'taena...) is too long, if you say this Surah is long, tell us which are short to recite ("Mudia motaani"?, "Yaasin"?); Lazy! They only want their Imam to finish the whole 11 Rakahs (or as the case may be) including Solatul Ishai in 5 minutes. Impossible! They are in turns lazy to themselves too. Refrain, remember we are all going to die one day!
3. The Late-comer: Those that will never meet Solatul Ishai in the congregation. Most of them do this intentionally. They come after Solat Ishai with their co-latecomers to make their own congregation and thus have their own Imam disturbing the active solat in the mosque. When Taraweeh prayer is ongoing, you will see them observing their own Ishai and target the completion of the solat till when their Imam wants to start Witri. Stop coming late to the mosque, it is a bad attitude and you are depriving yourself a lot of rewards!
4. The Glutton: These are those that almost eat all the kinds of food available during Iftar. They mix any food available to them together and insist on eating breakfast and lunch missed. Rice with Pap, Gaari with orange, Spaghetti with Pasta, Beans and Kulikuli, Fura with Nunun, Tuwo with Sharwama e.t.c. Chai! You notice them easily because they will renew their ablution every five minutes. You will not even pray they stay next to you for they will surely pollute the air. My brother, eat moderately and practice the sunnah of Miswak (act of brushing/washing teeth) upon making every solat as the prophet recommends!
5. The PRO: They are those that remind people of their already scheduled set of Nawaafil every night. Most worshipers are attentive and look at them to give an order of what they should observe the following night. Their usual mode of reminder is ‘Nafila Oru to ni …. (Tonight's Nafila is…)’. Egbon, leave them alone! let them perform the number of Rakkahs that are convenient for them in accordance with the Sunnah of the Prophet. Stop giving the order because it is not a known practice from our pious predecessors. It is an act of innovation(Bid'ha), desist, you can observe any number of rakkahs that are convenient for you in 2s !
6. The BF or GF searcher: These are mainly bachelors/spinsters. They come to observe Taroweeh prayer mainly to meet their boyfriend or girlfriend (as the case may be). Those in this category say their "Aameen" uniquely and loudly after Ummu-l-Kitab (Suratul Fatihah) recitation is read as a signal to their boy/girlfriend they are around. This is called a riyau (eye-service) and may not earn you any reward. So be sincere, go and marry lawfully. May Allah ease your affairs
7. The Bloggers: These are the likes of lalasticlala, seun, sissie, mukina2 and others like them. You see them with their phones and chargers to take the advantage of the mosque’s power generator. You see them after each unit of Solat checking for the post to place on FP or Whatsapp updates. Fear Allah and keep your phone at home till after Solat. Remember they will not bury our phones with us when we die!
8. The Mouth Stinkers: These and those in category 4 are like `5 and 6`, they are friends. After they've enjoyed all their foods alone at home, you close your nose every time because their mouth stinks anytime they yawn or talk to you. They do not practise Miswak. You easily conclude you have comprehended what they are saying even if you do not understand. My friend, imbibe the Sunnah of the Prophet by using Siwaak (chewing stick) upon every ablution to reduce the odor. Doing so will earn a reward too.
9. Space claimer: The majority in this category are the Old ones. You dare not sit at where they claim. If you sit there, they will tell you the history of how your father woos your mother and how they gave birth to you including the amount of dowry paid when they married each other. With due respect sirs and mas, every space in the mosque belongs to all worshipers. Thanks for your understanding!
10. The Pious Ones: These are moderate, true, and sincere worshipers. They follow the steps of the Prophet and our pious predecessors in all that they do. You will always meet and leave them in the mosque. They complete all their Solat (prayer) with the Imaam, you even wonder whether they live in the mosque. They use all their time judiciously to recite Quran, say adhkar and engage in other Ibaadat that can fetch them rewards during and after Ramadan. These are those we should envy. Let us all try to be one. Let us make take every opportunity embedded in this month of blessing.
11. Add yours
May Allah make us one of His true and sincere worshipers and make us witness more of Ramadan in life with good health and sound faith (Ameen).
If a man prays two rak‘ahs or one rak‘ah on his own, out of faith and in hope of reward, every day after ‘Isha’ in Ramadan, will he be regarded as having prayed qiyaam in Ramadan out of faith and in hope of reward? If the answer is no, then is the answer different during the pandemic, because praying Taraweeh in congregation is currently banned, and it is easy for a man to pray eleven or nine rak‘ahs in congregation, whereas it is very hard for him to do that when praying on his own?
Praise be to Allah.
Firstly:
Qiyaam al-layl is a great act of worship in Ramadan and at other times, but it is more important in Ramadan, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever prays qiyaam in Ramadan out of faith and in hope of reward, his previous sins will be forgiven.” Narrated by al-Bukhaari (37) and Muslim (759).
The best of qiyaam is that which is in accordance with the way the Prophet (blessings and peace of Allah be upon him) did it, which is praying eight rak‘ahs, making them beautiful and long, then praying Witr with three rak‘ahs, because ‘Aa’ishah (may Allah be pleased with her) said: He did not pray more, in Ramadan or at any other time, than eleven rak‘ahs. He would pray four, and do not ask how beautiful and long they were. Then he would pray four, and do not ask how beautiful and long they were. Then he would pray three. Narrated by al-Bukhaari (2013) and Muslim (738).
The minimum number of rak‘ahs for qiyaam is two; there is no maximum limit for it, because of the report narrated by al-Bukhaari (472) and Muslim (749) from ‘Abdullah ibn ‘Umar, who said: A man asked the Prophet (blessings and peace of Allah be upon him) when he was on the minbar: What do you say about the night prayers [qiyaam]? He said: Two [rak‘ahs] by two, then when you fear that dawn is about to break, pray one [rak‘ah] and that will make what you have prayed odd-numbered.”
Abu Dawood (1451) and Ibn Maajah (1335) narrated that Abu Sa‘eed al-Khudri and Abu Hurayrah (may Allah be pleased with them) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever wakes up at night and wakes his wife, and they pray two rak‘ahs together, they will be recorded among the men and women who remember Allah much.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
This hadith indicates that qiyaam al-layl may be done with two rak‘ahs.
Abu Dawood (1398) narrated that ‘Abdullah ibn ‘Amr ibn al-‘Aas said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever prays qiyaam reciting ten verses will not be recorded as one of the heedless. Whoever prays qiyaam reciting one hundred verses will be recorded as one of the devout. Whoever prays qiyaam reciting one thousand verses will be recorded as one of the muqantireen.”
Al-Mundhiri said in at-Targheeb wa’t-Tarheeb: The phrase “one of the muqantireen” means: one of those for whom will be decreed a qintaar [huge amount] of reward, starting from the soorah Tabaarak allahi bi yadihi’l-mulk [i.e., Soorat al-Mulk] until the end of the Qur’an, one thousand verses. And Allah knows best. End quote.
Some of the fuqaha’ said: The minimum for qiyaam is eight rak‘ahs.
And some of them said that it means spending [the entire] night or most of it in prayer.
It says in ad-Durr al-Mukhtaar: The minimum for the night prayers, according to what it says in al-Jawharah, is eight [rak‘ahs]. End quote.
Ibn ‘Aabideen said in his commentary on ad-Durr al-Mukhtaar (2/25): With regard to the words “The minimum for the night prayers, according to what it says in al-Jawharah, is eight [rak‘ahs]”, the reason why he said “according to what it says in al-Jawharah” is because in al-Haawi al-Qudsi he said: He may pray whatever he is able to, even if it is only two [rak‘ahs], but the Sunnah in [qiyaam al-layl] is to pray eight rak‘ahs with four tasleems. End quote. … He also said in it: This is based on the fact that the minimum the Prophet (blessings and peace of Allah be upon him) prayed in tahajjud was two rak‘ahs, and the maximum he prayed was eight rak‘ahs, quoting from what is mentioned in al-Mabsoot by as-Sarkhasi. Then, to support his shaykh, al-Muhaqqiq ibn al-Humaam, he quoted the hadiths which prove what his shaykh specified in al-Mabsoot and the hadith of Abu Dawood which proves that the minimum that the Prophet (blessings and peace of Allah be upon him) prayed in tahajjud was four rak‘ahs, apart from the three rak‘ahs of Witr.
But towards the end, he narrated that the Prophet (blessings and peace of Allah be upon him) said: “Whoever wakes up at night and wakes his wife, and they pray two rak‘ahs together, they will be recorded among the men and women who remember Allah much.” Narrated by an-Nasaa’i, Ibn Maajah, Ibn Hibbaan in his Saheeh, and al-Haakim. Al-Mundhiri said: It is saheeh according to the conditions of al-Bukhaari and Muslim. End quote.
I say: we should say that the minimum for tahajjud is two rak‘ahs, the medium is four, and the maximum is eight. And Allah knows best.
In al-Fataawa al-Hindiyyah (1/112) it says: Among them [the prayers] is qiyaam al-layl, as is mentioned in al-Bahr ar-Raa’iq. The maximum that [the Prophet (blessings and peace of Allah be upon him)] prayed in tahajjud was eight rak‘ahs and the minimum was two rak‘ahs. This is what it says in Fath al-Qadeer, quoting from al-Mabsoot. End quote.
In al-Fawaakih ad-Dawaani (1/201) it says: In the case of the Prophet (blessings and peace of Allah be upon him), tahajjud was obligatory, because of the report narrated by al-Bayhaqi: “There are three things which are obligatory for me and voluntary for you: tahajjud, which is qiyaam al-layl, Witr, and Duha.” The minimum of what was obligatory for the Prophet (blessings and peace of Allah be upon him) of that was two rak‘ahs. End quote.
In al-Mawsoo‘ah al-Kuwaitiyyah (14/88) it says: The fuqaha’ are unanimously agreed that the minimum is two brief rak‘ahs, because of the report narrated by Abu Hurayrah (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “If one of you gets up to pray at night, let him start his prayer with two brief rak‘ahs.” End quote.
Al-‘Ayni said in ‘Umdat al-Qaari (1/228): Does the phrase “Whoever spends Laylat al-Qadr in prayer” mean that one is required to stay up all night, or could it be sufficient to do the minimum that may be called qiyaam (voluntary prayer at night)?
I say: The minimum is sufficient, and this is the view of some leading scholars, to the extent that it was said that the obligatory prayer of ‘Isha’ is sufficient to include a person as having prayed qiyaam. But what appears to be the case according to custom is that it cannot be said that someone prayed qiyaam unless he stayed up for the entire night, or most of it. End quote.
The correct view is what we have noted above, which is that praying qiyaam may be achieved by praying two rak‘ahs.
Secondly:
There is a report which indicates that the minimum of qiyaam is one rak‘ah, but it is not saheeh.
It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) instructed us to pray at night, and he urged us to do that to the extent that he said: “You should offer voluntary prayer at night, even if it is only one rak‘ah.” Narrated by at-Tabaraani in al-Kabeer and al-Awsat.
This report was classed as da‘eef (weak) by al-Albaani in Da‘eef at-Targheeb wa’t-Tarheeb (365).
It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: I mentioned qiyaam al-layl, and some of them said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Half of it, or one third of it, or one quarter of it, the time between two milkings of a she-camel, or the time between two milkings of milking a ewe.” Narrated by Abu Ya‘la.
Classed as da‘eef (weak) by al-Albaani in Da‘eef at-Targheeb wa’t-Tarheeb (364).
“the time between two milkings of a she-camel” – that was because they would milk the she-camel, then leave her for a while to allow the calf to suckle, so she would begin to produce more milk.
End quote from Fayd al-Qadeer (6/173).
It should be understood that Witr does not come under the heading of qiyaam al-layl, so it cannot be understood from the fact that it is valid to pray Witr with one rak‘ah, that the minimum for qiyaam is one rak‘ah too.
It says in Kashshaaf al-Qinaa‘ (5/23): Is Witr part of qiyaam al-layl or something else? There are two possibilities, the most likely which is the second, which is that Witr is not part of qiyaam al-layl, because of the hadith quoted by Ibn ‘Aqeel: “Witr, tahajjud and two rak‘ahs of Fajr.” Shaykh Taqiy ad-Deen said: Here our companions differentiated between Witr and qiyaam al-layl. End quote.
See also the answer to question no. 52875, entitled: Is Witr prayer different from the night prayer?
Thirdly:
It is no secret that this great act of worship requires effort and preparation, especially in Ramadan, and the more prayers a person does, the greater his reward will be, because for every prostration Allah will raise the person one degree in status, as Muslim (488) narrated that Ma‘daan ibn Abi Talhah al-Ya‘muri said: I met Thawbaan, the freed slave of the Messenger of Allah (blessings and peace of Allah be upon him), and said: Tell me of a deed that I may do, by which Allah may admit me to Paradise – or he said: Tell me of the most beloved of deeds to Allah. He remained silent. I asked him (again) and he remained silent. I asked him a third time and he said: I asked the Messenger of Allah (blessings and peace of Allah be upon him) about that and he said: “You should prostrate to Allah a great deal, for you will not perform one prostration to Allah but Allah will raise you one degree in status thereby and erase one sin for you.” Ma’daan said: Then I met Abu’l-Darda’ and asked him (the same question), and he said the same as Thawbaan had said to me.
It is most unfortunate for a person to limit himself to doing two rak‘ahs, except for a serious reason that may happen on some nights, such as if he is too tired, or too busy doing work that prevents him from praying and he is unable to delay the work until another time when he is free. But when one is able to do it and is free, SC not praying more may be indicative of weak resolve, or it may be a sign of carelessness and weak faith.
So strive hard and persist, make your intention sincerely for the sake of Allah alone, and strive against your nafs which is inclined to be lazy; push yourself to do acts of worship until it becomes easy for you to do them.
1 – Reciting Soorat al-Faatihah is a pillar or essential part of prayer – according to the correct scholarly view – and it is obligatory upon the imam who leads the prayer, the one who prays behind an imam and the one who prays on his own.
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever offers a prayer in which he does not recite Umm al-Kitaab (i.e., al-Faatihah), it is defective” – and he said it three times. It was said to Abu Hurayrah, (What if) we are behind the imam? He said, Recite it to yourself, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Allah said: I have divided prayer between Myself and My slave into two halves, and My slave shall have what he has asked for. When the slave says: Al-hamdu lillahi rabbi l-alamin (All the praises and thanks be to Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists), Allah says: My slave has praised Me.
And when he says: Ar-Rahmaan ir-Raheem (The Most Gracious, the Most Merciful), Allah (mighty and sublime be He) says: My slave has extolled Me
and when he says: Maaliki yawm id-deen (The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)), Allah says: My slave has glorified Me - and on one occasion He said: My slave has submitted to My power.
And when he says: Iyyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything)), He says: This is between Me and My slave, and My slave shall have what he is asking for.
And when he says: Ihdina’s-siraata’l- mustaqeem, siraat alladheena an’amta alayhim ghayril-maghdoobi alayhim wa la’ d-daalleen (Guide us to the Straight Way. The way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray), He says: This is for My slave, and My slave shall have what he has asked for.”
(Narrated by Muslim)
So the worshipper must recite it properly in Arabic, because we are commanded to read and recite the Qur’aan as it was revealed.
2 – Whoever is unable to pronounce it properly because of some defect in his tongue or because he is not an Arabic-speaker must learn to correct his pronunciation as much as he can.
If he cannot, then he is relieved of this obligation, because Allaah does not burden people with more than they are able to bear.
Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
3 – If a person is unable to recite al-Faatihah at all or is unable to learn it, or he has just become Muslim and the time for prayer has come and there is not enough time for him to learn it, then he is given a way out in the following hadeeth:
It was narrated that ‘Abd-Allaah ibn Abi Awfa said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, teach me something of the Qur’aan that will suffice me, for I cannot read.” He said, “Say: Subhaan-Allaah wa’l-hamdu Lillaah wa laa ilaaha ill-Allaah wa Allaahu akbar wa laa hawla wa la quwwata illa Billaah (Glory be to Allaah, praise be to Allaah, there is no god except Allaah and Allaah is Most great, there is no god except Allaah and there is no power and no strength except with Allaah).” The man made a grabbing gesture with his hand (indicating that he had learned a lot) and said, “This is for my Lord, what is there for me?” He said, “Say: Allaahumma ighfir li warhamni wahdini warzuqni wa ‘aafini (O Allaah, forgive me, have mercy on me, guide me, and grant me provision and good health).” He made another grabbing gesture with his other hand and stood up.
(Narrated by al-Nasaa’i, 924; Abu Dawood, 832. Its isnaad was classed as jayyid by al-Mundhiri in al-Targheeb wa’l-Tarheeb, 2/430. al-Haafiz Ibn Hajar indicated that it is hasan in al-Talkhees al-Habeer, 1/236)
Ibn Qudaamah (may Allaah have mercy on him) said:
If a person does not know any Qur’aan, and he cannot learn it before the time for prayer is over, then he must say Subhaan-Allaah wa’l-hamdu Lillaah wa laa ilaaha ill-Allaah wa Allaahu akbar wa laa hawla wa la quwwata illa Billaah (Glory be to Allaah, praise be to Allaah, there is no god except Allaah, Allaah is Most great and there is no power and no strength except with Allaah), because Abu Dawood narrated that a man came to the Prophet (peace and blessings of Allaah be upon him) and said, “I am not able to learn anything of the Qur’aan, so teach me something that will suffice me.” He said, “Say, Subhaan-Allaah wa’l-hamdu Lillaah wa laa ilaaha ill-Allaah wa Allaahu akbar wa laa hawla wa la quwwata illa Billaah.” The man said, “This is for my Lord, what is there for me?” He said, “Say: Allaahumma ighfir li warhamni warzuqni wahdini wa ‘aafini (O Allaah, forgive me, have mercy on me, grant me provision, guide me, and give me good health).” But he does not have to do more than say the first five phrases, because the Prophet (peace and blessings of Allaah be upon him) only said that, and he only told him more when he asked for more.
(end of Ibn Qudaamah’s words)
But if a person is able to recite part of al-Faatihah only, he should recite that which he is able to recite. And he has to repeat what he can recite well (i.e., so that the total number of what he recites will be seven verses, equivalent to the number of verses in al-Faatihah).
Ibn Qudaamah said:
It may be sufficient for him to say alhamdu-Lillaah (praise be to Allaah), laa ilaaha ill-Allaah (there is no god but Allaah) and Allaahu akbar (Allaah is most great), because the Prophet (peace and blessings of Allaah be upon him) said: “Whatever you know of Qur’aan, recite it, otherwise praise Allaah, proclaim His Oneness and magnify Him.” (Narrated by Abu Dawood)
(al-Mughni, 1/289, 290)
What you have read about the prayer being invalid if the worshipper mispronounces a single letter of al-Faatihah cannot be taken as general in meaning. Not every mistake in al-Faatihah invalidates the prayer; rather it cannot be invalidated unless something is omitted from al-Faatihah, or the pronunciation is changed in a way that distorts the meaning. Moreover, this ruling on the prayer becoming invalid applies to those who are able to recite al-Faatihah correctly or who are able to learn it but do not.
As for those who are unable to do so, they should recite it as best as they can, and that does not affect them, because Allaah does not burden a soul beyond its scope. One of the basic principles established by the scholars is that nothing is obligatory when a person is unable to do it. See al-Mughni, 2/154.
In this case a person should recite al-Faatihah as best as he is able, and then glorify Allaah, praise Him, magnify Him and proclaim His Oneness (by saying Subhaan-Allaah wa’l-hamdu Lillaah wa Allaahu akbar wa laa ilaaha ill-Allaah), so that this will make up for whatever he has missed out of al-Faatihah.
See al-Majmoo’, 3/375.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked:
Is the prayer of one who mispronounces al-Faatihah valid or not?
He replied:
If a person mispronounces al-Faatihah in a way that does not distort the meaning, his prayer is valid, whether he is leading others in prayer or is praying alone.
But with regard to the kind of mispronunciation that distorts the meaning, if the person knows the meaning, such as if he says ‘Siraat allaadheena an’amtu ‘alayhim [meaning “The way of those on whom I have bestowed my grace”, instead of the correct version an’amta (The way of those on whom You have bestowed Your Grace)], and he knows that this verbal form is wrong, then the prayer is not valid. But if he does not know that he is distorting the meaning, and he thinks that this form is second person singular rather than first person, then there is a difference of scholarly opinion on this point. And Allaah knows best.
Majmoo’ al-Fataawam 22/443
He was also asked about when a person ends a word with –i that should end in –a when praying (or renders it genitive when it should be accusative).
He replied:
If he is aware of what he is doing and he does it deliberately, then his prayer is invalid, because he is playing about in his prayer. But if he is unaware of that, then his prayer is not invalid, according to one of the two scholarly views.
Majmoo’ al-Fataawa, 22/444
So you must try hard and keep practising it. You can do this by reciting it to another Muslim sister who can recite it well, and by listening to soorahs recited by skilled reciters on tapes or broadcasts.
There is no need to feel nervous and anxious, because Allaah knows what is in people’s hearts, and He knows who is trying hard and making the effort, and who is lazy and heedless.
The difficulty that you find in reciting Qur’aan will increase your hasanaat (good deeds) and rewards. It was narrated that ‘Aaishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who is skilled in reciting Qur’aan will be with the noble and obedient scribes (i.e., angels) and the one who reads the Qur’aan and struggles with it because it is difficult for him will have two rewards.”
(Narrated by Muslim, 798)
Al-Nawawi (may Allaah have mercy on him) said:
The one who struggles with it is the one who is hesitant in his recitation because he is not able to memorize it well. He will have two rewards: the reward for reciting it and the reward for his efforts in reciting it.
There is no need to repeat verses more than once, because this is not what the Prophet (peace and blessings of Allaah be upon him) did or taught. Rather that opens the door to waswaas (whispers from the Shaytaan), detracts from the prayer, makes you lose your focus, distracts you from pondering the meaning of the verses and makes the Shaytaan happy, because from that he can find a way to make you suffer so that you will ultimately give up praying. But Allaah is Most Gracious and Most Merciful, and He is more merciful towards us than we are to ourselves, and He does not burden us with more than we can bear ." https://islamqa.info/en/answers/5410/a-new-muslim-finding-it-difficult-to-recite-al-faatihah
Many countries of the world have started rolling vaccines for the prevention of the COVID-19 pandemic. Does receiving this vaccine during the day of Ramadan break the fast?
Answer
Praise be to Allah.
There is nothing wrong with receiving the Covid-19 vaccine during the day in Ramadan, because it comes under the heading of medical injections that do not break the fast, because they are not regarded as food or drink, and they do not enter the body through the usual routes for eating and drinking, namely the mouth and nose.
It says in a statement of the Islamic Fiqh Council which was issued during its tenth conference in Jeddah in the Kingdom of Saudi Arabia, 23-28 Safar 1418 AH/28 June-3 July 1997 CE:
After reviewing the papers submitted to the Council on the topic of things that break the fast in the field of medical treatment, and the studies, papers and recommendations issued by the Ninth Medical Fiqh Symposium that was held by the Islamic Medical Organization, in cooperation with the Council and other bodies, in Casablanca in the Kingdom of Morocco, 9-12 Safar 1418/14-17 June 1997 CE, and after listening to the discussions that took place around this topic with the participation of fuqaha’ and doctors, and after examining evidence from the Qur’an and Sunnah, and the words of the fuqaha’, the following was determined:
1.. The following matters are not regarded as breaking the fast:
… 8.. Subcutaneous, intramuscular or intravenous injections, with the exception of liquids and injection of nutrients.
End quote from Majallat Majma ‘ al-Fiqh al-Islami, issue no. 10.
It says in Fataawa al-Lajnah ad-Daa’imah li’l-Ifta’ (10/252): It is permissible to receive medicine by injection into a muscle or vein, for one who is fasting, during the day in Ramadan. But it is not permissible for one who is fasting to receive an injection of nutrients during the day in Ramadan, because that comes under the same ruling as consuming food and drink, so using such injections is regarded as a trick to break the fast in Ramadan. If it is possible to give the intramuscular or intravenous injection during the night, that is better. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The scholars include under the heading of that which breaks the fast anything that is akin to food and drink, such as injection of nutrients. Injections that energize the body or heal it are not regarded as nutrients; rather injection of nutrients means that which takes a place of food and drink.
Based on that, any injection that does not take the place of food and drink does not break the fast, whether it is injected into a vein, or into the thigh, or into any other place.
End quote from Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen (19/199).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked:
Do vaccinations affect the fast?
He replied:
They do not affect it, and the fast is valid. Injections for vaccinations or for medical treatment do not affect the fast, according to the correct view, except for injections of nutrients. This is what affects the fast. As for regular injections, for vaccinations and so on, the correct view is that they do not affect the fast, and the fast is valid.
Host: May Allah reward you with good. Does that apply whether it is intramuscular or intravenous?
Shaykh: Yes. This is the correct view.
End quote from the website of Shaykh Ibn Baaz.
Shaykh Dr. Sa‘d al-Khathlaan (may Allah preserve him) said:
If someone receives a Covid-19 vaccine during the day in Ramadan, does that break his fast?
Answer: It does not break his fast, because the Covid-19 vaccine comes under the heading of injections for medical purposes, and injections for medical purposes do not break the fast, according to the correct view. That is because they are not food or drink, and do not come under the same heading as food and drink. The basic principle is that the fast is valid, and we cannot turn away from this basic principle and say that the fast is broken unless there is some clear proof.
Based on that, we say that there is nothing wrong with the fasting person receiving the Covid-19 vaccine, and it does not break the fast.
And Allah knows best.
Summary: There is nothing wrong with receiving the Covid-19 vaccine during the day in Ramadan because it comes under the heading of injections for medical purposes, which do not break the fast, because they are not food or drink, and do not come under the same heading as food and drink.
It's rewarding to break your fast with date..if that's not available, use water. After that, you can eat or engage in whatever you like so far it is not haram
‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say when breaking his fast: “Dhahaba al-zama’ wa abtalat al-‘urooq wa thabata al-ajr in sha Allaah (Thirst is gone, the veins are moistened and the reward is certain if Allaah wills).”
Narrated by Abu Dawood, 2357; al-Daaraqutni, 25. Ibn Hajar said in al-Talkhees al-Habeer (2/202): al-Daaraqutni said, its isnaad is saheeh.
The du’aa’ “Allaahumma laka sumtu wa ‘ala rizqika aftartu (O Allaah, for You have I fasted and by Your provision I have broken my fast)” was narrated by Abu Dawood, 2358. It is a mursal hadeeth so it is da’eef (weak) . Al-Albaani classed it as da’eef in ben dawwad (510)
Saying du’aa’ after doing acts of worship is deeply rooted in sharee’ah, such as making du’aa’ after praying and after completing the rituals of Hajj. Fasting is not excluded from that in sha Allaah. Allaah mentioned the verse of du’aa’ and encouraged du’aa’ among the verses that speak of fasting, as Allaah says (interpretation of the meaning):
“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright”
[al-Baqarah 2:186]
Pointing out the importance of making du’aa’ during this month, Shaykh al-Islam Ibn Taymiyah said:
Allaah tells us that He is close to His slaves and responds to the supplication (du’aa’) of the one who calls upon Him. Here He is telling us of His Lordship (ruboobiyyah) over them and that He gives them what they ask for and He responds to their du’aa’. For if they call upon Him that means they believe that He is their Lord… Then He enjoins two things upon them, as He says (interpretation of the meaning):
“So let them obey Me and believe in Me, so that they may be led aright”
[al-Baqarah 2:186]
The first is that they should obey His commands to worship Him and seek His help.
The second is that they should believe in His Lordship (ruboobiyyah) and Divinity (uloohiyyah), and that He is their Lord and their God. Hence it is said that response to a person’s du’aa’ is indicative of the soundness of his belief and the perfection of his obedience, because the verse of du’aa’ ends with the words (interpretation of the meaning):
“So let them obey Me and believe in Me, so that they may be led aright”
Question: In India we make the niyah of Saum as "ALLAH HUMMA ASOOMO JADAN LAKA FAGFIRLEE MA KADDAMTU WA MA AKHARTU", I am not sure of the meaning, but is it the right niyah?if yes please explain the meaning or please give me the right niyah proved by Qu`ran and Hadith.
Answer: Praise be to Allah.
The Ramadaan fast and other acts of worship are not valid unless accompanied by the proper intention, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and everyone shall have but that which he intended…” (Narrated by al-Bukhaari, 1; Muslim, 1907)
The intention is subject to the condition that it be made at night, before the dawn comes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not intend to fast before dawn, there is no fast for him.” Narrated by al-Tirmidhi, 730. According to a version narrated by al-Nasaa’i (2334): “Whoever does not intend to fast from the night before, there is no fast for him.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 573. What is meant is that whoever does not intend to fast and resolve to do so from the night before, his fast is not valid.
The intention (niyyah) is an action of the heart. The Muslim should resolve in his heart that he is going to fast tomorrow. It is not prescribed for him to utter it out loud and say, “I intend to fast” or “I will fast tomorrow” or other phrases that have been innovated by some people. The correct intention is when a person resolves in his heart that he is going to fast tomorrow.
Hence Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat (p. 191):
If it crosses a person’s mind that he is going to fast tomorrow, then he has made the intention.
The Standing Committee was asked:
How should a person intend to fast Ramadaan?
They replied:
The intention is done by resolving to fast. It is essential that the intention to fast Ramadaan be made every night.
Allaah has prescribed fasting in accordance with the highest wisdom.
He has commanded the fasting person to fast in a moderate manner, so he should not harm himself by fasting or consume anything that will invalidate the fast.
Hence the things that invalidate the fast are of two types:
Some of the things that invalidate the fast involve things coming out of the body, such as intercourse, deliberate vomiting, menstruation and cupping. These things that come out of the body weaken it. Hence Allaah has described them as being things that invalidate the fast, so that the fasting person will not combine the weakness that results from fasting with the weakness that results from these things, and thus be harmed by his fast or his fast no longer be moderate.
And some of the things that invalidate the fast involve things entering the body, such as eating and drinking. If the fasting person eats or drinks, he does not achieve the purpose of fasting.
Majmoo’ al-Fataawa, 25/248
Allaah has summed up the things that break the fast in the verse where He says (interpretation of the meaning):
“So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”
[al-Baqarah 2:187]
In this verse Allaah mentions the main things that invalidate the fast, which are eating, drinking and intercourse. The other things that break the fast were mentioned by the Prophet (peace and blessings of Allaah be upon him) in his Sunnah.
There are seven things that break the fast, as follows:
1-Intercourse
2-Masturbation
3-Eating and drinking
4-Anything that is regarded as coming under the same heading as eating and drinking
5-Letting blood by means of cupping and the like
6-Vomiting deliberately
7-Menstruation and nifaas
The first of the things that invalidate the fast is: intercourse.
This is the most serious and the most sinful of the things that invalidate the fast.
Whoever has intercourse during the day in Ramadaan deliberately and of his or her own free will, in which the two circumcised parts meet and the tip of the penis disappears in either of the two passages, has invalidated his fast, whether he ejaculates or not. He has to repent, complete that day (i.e., not eat or drink until sunset), make up that day’s fast later on and offer a severe expiation. The evidence for that is the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him) who said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said, “I am doomed, O Messenger of Allaah!” He said, “Why are you doomed?” He said, “I had intercourse with my wife (during the day) in Ramadaan.” He said, “Can you free a slave?” He said, “No.” He said, “Can you fast for two consecutive months?” He said, “No.” He said, “Can you feed sixty poor persons?” He said, “No.”…
Narrated by al-Bukhaari, 1936; Muslim, 1111.
No expiation is required for any of the things that break the fast apart from intercourse.
The second of the things that invalidate the fast is masturbation.
This means causing ejaculation or climax by using the hand etc.
The evidence that masturbation is one of the things that invalidate the fast is the words of Allaah in the hadeeth qudsi in which He says of the fasting person: “He gives up his food and drink and desire for My sake.” Narrated by al-Bukhaari, 1894; Muslim, 1151. Causing ejaculation comes under the heading of the desire which the fasting person gives up.
Whoever masturbates during the day in Ramadaan has to repent to Allaah and refrain from eating and drinking for the rest of the day, and he has to make up that fast later on.
If he starts to masturbate then stops without ejaculating, he has to repent, but his fast is still valid, and he does not have to make it up later because he did not ejaculate. The fasting person should keep away from everything that provokes desire and shun bad thoughts.
With regard to the emission of madhiy (prostatic fluid), the most correct view is that it does not invalidate the fast.
The third of the things that invalidate the fast is eating or drinking
This refers to food or drink reaching the stomach via the mouth.
If anything reaches the stomach via the nose, this is like eating or drinking.
Hence the Prophet (peace and blessings of Allaah be upon him) said: “Snuff up water deeply into the nose (when doing wudoo’), except when you are fasting.” Narrated by al-Tirmidhi, 788. If water reaching the stomach via the nose did not invalidate the fast, the Prophet (peace and blessings of Allaah be upon him) would not have told those who are fasting not to snuff up water deeply into the nose.
The fourth of the things that invalidate the fast is anything that is regarded as coming under the same heading as eating and drinking
This includes two things:
1-Transfusion of blood to one who is fasting – such as if he bleeds heavily and is given a blood transfusion. This invalidates the fast because blood is formed from food and drink.
2-Receiving via a needle (as in the case of a drip) nourishing substances which take the place of food and drink, because this is the same as food and drink. Shaykh Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p/ 70.
With regard to injections which do not replace food and drink, rather they are administered for the purpose of medical treatment – such as penicillin or insulin – or are given to energize the body, or for the purpose of vaccinations, these do not affect the fast, whether they are intravenous or intramuscular (injected into a vein or a muscle). Fataawa Muhammad ibn Ibraaheem, 4/189. But to be on the safe side, these injections may be given at night.
Kidney dialysis, in which blood is extracted, cleaned and then returned to the body with the additional of chemical substances such as sugars and salts etc. is regarded as invalidating the fast. Fataawa al-Lajnah al-Daa’imah, 10/19
The fifth of the things that invalidate the fast is letting blood by means of cupping
Because the Prophet (peace and blessings of Allaah be upon him) said: “The cupper and the one for whom cupping is done have both invalidated their fast.” Narrated by Abu Dawood, 2367; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2047.
Donating blood comes under the same heading as cupping, because it affects the body in the same way.
Based on this, it is not permissible for a person who is fasting to donate blood unless it is essential, in which case it is permissible. In that case the donor has broken his fast and must make up that day later on. Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p. 71
If a person suffers a nosebleed, his fast is valid, because that happened involuntarily. Fataawa al-Lajnah al-Daa’imah, 10/264
With regard to bleeding that results from extraction of a tooth, surgery or a blood test etc., that does not invalidate the fast because it is not cupping or something that is similar to cupping, unless it has an effect on the body similar to that of cupping.
The sixth of the things that invalidate the fast is vomiting deliberately
Because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vomits involuntarily does not have to make up the fast, but whoever vomits deliberately let him make up the fast.” Narrated by al-Tirmidhi, 720, classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 577.
Ibn al-Mundhir said: The scholars are agreed that the fast of one who vomits deliberately is invalidated. Al-Mughni, 4/368.
Whoever vomits deliberately by sticking his finger in his throat, pressing his stomach, deliberately smelling something nasty or persisting in looking at something that makes him vomit, has to make up his fast later on.
If his gorge rises, he should not suppress it, because that will harm him. Majaalis Sharh Ramadaan, Ibn ‘Uthaymeen, p. 71.
The seventh of the things that invalidate the fast is the blood of menses and nifaas
Because the Prophet (peace and blessings of Allaah be upon him) said: “Is it not the case that when she gets her period, she does not pray or fast?” Narrated by al-Bukhaari, 304.
When a woman sees the blood of her period or nifaas (post-partum bleeding), her fast becomes invalid even if that is one moment before sunset.
If a woman feels that her period has started but no blood comes out until after sunset, her fast is still valid.
If the bleeding of a woman who is menstruating or in nifaas ceases at night and she has the intention of fasting, then dawn comes before she does ghusl, the view of all the scholars is that her fast is valid. Al-Fath, 4/148.
It is preferable for a woman to keep to her natural cycle and to accept that which Allaah has decreed for her, and not to take any medicine to prevent her period. She should accept what Allaah has decreed for her of not fasting during her period, and make up those days later on. This is what the Mothers of the Believers and the women of the Salaf used to do. Fataawa al-Lajnah al-Daa’imah, 10/151. In addition, it has been medically proven that these means of preventing menstruation are harmful and many women have suffered menstrual irregularities as a result. If a woman takes pills and her period stops as a result, that is fine, she can fast and her fast is acceptable.
These are things that invalidate the fast. All of them – apart from menses and nifaas – only invalidate the fast if three conditions are met: that the person was aware of the ruling and not ignorant of it; that he did it knowingly and not out of forgetfulness; and that he did it by choice and was not forced to do it.
We should also note some things that do not invalidate the fast:
Enemas, eyedrops, eardrops, tooth extraction and treatment of injuries do not invalidate the fast. Majmoo’ Fataawa Shaykh al-Islam, 25/233; 25/245
Medical tablets that are placed under the tongue to treat asthma attacks etc, so long as you avoid swallowing any residue.
Insertion of anything into the vagina such as pessaries, or a speculum, or the doctor’s fingers for the purpose of medical examination.
Insertion of medical instruments or IUD into the womb.
Anything that enters the urinary tract of a male or female, such as a catheter tube, or medical scopes, or opaque dyes inserted for the purpose of x-rays, or medicine, or a solution to wash the bladder.
Fillings, extractions or cleaning of the teeth, whether with a siwaak or toothbrush, so long as you avoid swallowing anything that reaches the throat.
Rinsing the mouth, gargling, sprays etc. so long as you avoid swallowing anything that reaches the throat.
Oxygen or anaesthetic gases, so long as that does not give the patient any kind of nourishment.
Anything that may enter the body via absorption through the skin, such as creams, poultices, etc.
Insertion of a fine tube via the veins for diagnostic imaging or treatment of the veins of the heart or any part of the body.
Insertion of a scope through the stomach wall to examine the intestines by means of a surgical operation (laparoscopy).
Taking samples from the liver or any other part of the body, so long as that is not accompanied by administration of solutions.
Endoscopy, so long as that is not accompanied by administration of solutions or other substances.
Introduction of any medical instruments or materials to the brain or spinal column.
And Allaah knows best.
See Majaalis Ramadaan by Shaykh Ibn ‘Uthaymeen, and the booklet Sab’oona Mas’alah fi’l-Siyaam.
THE SULTAN OF SOKOTO, Dr Sa'ad Abubakar III has just announced the sighting of the moon and to this effect it has been declared that tomorrow Tuesday, 13th of April 2021 corresponds to the 1st Ramadan 1441 A.H.
Rashduct4luv: Today’s date is Friday 26th Sha’ban 1442H / 9th April 2021.
The basic ruling in Islam is to search for the moon when the month of Sha'ban is 29. If the moon is sighted then Ramadan starts! Otherwise Sha'ban is counted to 30 days and Ramadan starts after.
So Sha'aban 29th will be Monday April 12 2021.
If the Sultan announces the sighting of the moon by Monday evening then we start fasting on Tuesday April 13 2021. If the moon wasn't announced to be sighted then Sha'ban will be counted to 30. Fasting then starts on Tuesday April 14 2021.
Evidence: Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (May Allah exalt his mention and protect him from imperfection) said: “Fast when you see the new moon (of Ramadan) and break your fast when you see the new moon (of Shawwal.) If clouds prevent you from seeing it, complete thirty days in the month of Shaban (the one that precedes Ramadan). (Al-Bukhari and Muslim).
Commentary: (…) If the moon of Ramadan is not sighted on the 29th Sha’ban, then its thirty days be completed and Ramadan’s Saum be started on the next day. Similarly, if the moon for the month of Shawwal is not sighted on the 29th of Ramadan, thirty days of Saum must be completed before celebrating ‘Eid-ul-Fitr. This means that the sighting of the moon is necessary for keeping the Saum of Ramadan. Counting by celestial system is not sufficient for this purpose. (…)
Note: Each country is expected to sight the moon for Ramadan! Nigerians are not to use the moon sighting in Saudi Arabia to start Ramadan!
Evidence: Kurayb repoted: I came to Syria and tended to my needs. The crescent of Ramadan appeared over me while I was in Syria and I saw it on Friday, then I came to Medina at the end of the month. Abdullah ibn Abbas, may Allah be pleased with him, asked me about it and I mentioned the crescent. Ibn Abbas said, “When did you see it?” I said, “We saw it on Friday night.” Ibn Abbas said, “You saw it?” I said, “Yes, people saw it and they fasted, as did Mu’awiyah.” Ibn Abbas said, “But we saw it on Saturday night, so we will continue fasting until we complete thirty days or we see it.” I said, “Is it not enough that Mu’awiyah saw it and he fasted?” Ibn Abbas said, “No, such was the command of the Messenger of Allah, peace and blessings be upon him.”
Source: Ṣaḥīḥ Muslim 1087
Grade: Sahih (authentic) according to Muslim
Al-Tirmidhi said, “The people of knowledge act upon this tradition, that the people of every land have their own moon sighting.” Source: Sunan al-Tirmidhī 693
In summary
If the moon is sighted on Monday then Ramadan starts on Tuesday April 13, 2021.
If the moon wasn't announced to have been sighted on Monday then Ramadan starts on Wednesday April 14, 2021.
May Allah accept all our good deeds, pardon us our sins, heal the world of Covid-19, grant succor to the distressed, forgive our dead and Grant us Jannah without stress.
In Shaa Allah, Ramadan is starting next week. May Allah count us among those that will witness the glorious month in peace, wealth and sound health (Ameen). Part of the good preparation for the glorious month is to highlight good deeds that could be done during the month with the aim of drawing maximum rewards from Allah. In essence, it is recommended to set a routine or timetable like the below ones.
The below presentation adapted from Darul Ihsan offers a practical and suggested routine that one may adopt during Ramadan. You might want to formulate yours in the same way:
1. Eat Sohur
Partake in the early morning meal (Sohur). This is a Sunnah practice that contains abundant blessings and rewards. The Prophet (May peace be upon him) said, "Eat Suhor, because in it, lies great blessings" (Bukhari, Muslim).
2. Observe Tahajjud
Plan your time in such a way that you are able to perform 4-8 Rakahs of Tahajjud and make Dua during this time. The Prophet (May peace be upon him) said "The Dua in the darkness of the night (after performing Tahajjud) is readily accepted by Allah" (Tirmdhi).
3. Observe Fajr
Perform Fajr Salah with congregation at the Masjid and recite morning Adhkars. Participate in the lesson or talks conducted in the Masjid with the intention to seek beneficial knowledge and practice. Engage in Dhikr till sunrise.
4. Perform Ishraq
Avoid sleeping immediately after fajr and engage in Quran recitation. Perform 4 Rakahs Ishraq after sunsine. One may then sleep thereafter.
5. Sunnah of Duha and Zawwal
When the sun is brightly up, perform 4 Rakahs Duha and after Zawwal, perform 4 Rakahs Sunnah of Zawwal
6. Dua at the time of Zawwal
Take a few moments to make dua at the time of Zawwal as this is also recorded as a time of acceptance.
7. Observe Zuhr
Perform Zuhr in congregation. If possible, allocate few minutes to engage in Quran recitation. Participate in any educational program taking place (like Tafseer). Have a short rest with the intention of the afternoon sleep which is Sunnah (Islam is beautiful).
8. Observe Asr
Perform Asr in congregation. The time between between Asr and Magrib is very valuable especially for recitation of Quran. If possible, remain in the the Masjid till Magrib. The time close to iftar is a time when duas are accepted. Attend Tafseer. Sisters should you use this time to prepare what we are going to eat in Iftor grin.
9. Observe Magrib
Observe Magrib in congregation. Before or after meals, read from virtues of Ramadan or other useful literature. Prepare for Ishai and Tarawiyy.
10. Observe Ishai
Make sure you perform Ishai and Tarawiyy in congregation.
11. After Tarawiyy
Avoid wasting time and hanging out with friends e.t.c. Read your Quran.
N.B: This is however just a suggestion. You may plan your time personally or independently of the above. The aim is only to fetch maximum rewards during the month Source: Darul Ihsan
The glorious month is here. In sha Allaah, by this time of next week, we would be in Ramadan. Check below some activities that might reform and redefine you during this glorious month.
Fasting
The fast of Ramadan is obligatory on every Muslim adult. There is no monetary compensation for one who can fast. The Prophet (Sallallahu Alaihi Wasallam) said, “Whoever eats during one day in Ramadan without a valid excuse, shall never be able to retrieve the fast of that day even by fasting for the rest of his life.” (Tirmizi)
Taraweeh
This is an incumbent spiritual exercise that alivens the heart and repairs our broken relationship with the Quran. Shortening or missing Taraweeh will only serve to deprive one of inner strength and spirituality to ward off the advances of shaytan and passion that constantly disturb a Muslim.
Sohur
Unnecessarily sleeping late and not awaking for Tahajjud and Sohur is another form of deprivation of the blessings of this month. Nabi (Sallallahu Alaihi Wasallam) said, “Indeed Allah and his Angels send blessings upon those who make Sohur.” (Tabrani)
Dua at Iftar
Among the most special moments of this month is the dua at Iftar time. Here also, many deliberately deprive themselves of these precious moments by either being absorbed with their Iftar or in the case of womenfolk, being busy in the kitchen. These accepted moments of dua are priceless and should never be squandered.
Abstention from sin
The fast and prayer of Ramadan must be preserved by avoiding sin. Whilst the shayateen are chained in Ramadan, the places of vice and entertainment remain. People who do good actions and then commit sin, destroy the reward of their hard earned efforts. Rasulullah (Sallallahu Alaihi Wasallam) said, “ Fasting is a shield for a man as long as he does not tear up that protection (by commiting sins).” (Ibn Majah)
Last ten 10 days and nights
The cream of Ramadan lies in it the last third of the month, when the unique Ibadat of I’tikaf and the blessed night of Laylatul Qadr occur. The person in I’tikaf remains free from sin and by virtue of remaining secluded in the Masjid enjoys Laylatul Qadr. Tremendous reward has been promised for those who truly and sincerely exert themselves and spend this time seeking and searching for Allah Ta’ala.
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The intransigence of the Christian Association of Nigeria (CAN) is playing out again in the deliberate distortion of the issues surrounding the shortlisted 20 Justices-designate. The grouse of CAN, as amplified by some hagiographers masquerading as opinion leaders, is that 13 of the 20 recently shortlisted Justices are from the North and are Muslims.
THE TRUE REALITY: The three geopolitical zones of the South have only 2 Muslim JCAs out of 36 while the three geopolitical zones of the North have 16 Christian JCAs out of 34. Of the 70 JCAs nationwide, there are only 20 Muslims.
Who is intolerant? The cacophony of Christian marginalisation that constitutes the sing-song of CAN is a blatant lie, a deliberate distortion and a devilish strategy of shedding crocodile tears or crying while flogging Muslims with bare-faced oppression and systemic repression in Nigeria. Though religion preaches love, honesty, sincerity, tolerance, good neighbourliness and kindness, among other virtues, CAN has succeeded in creating a Nigerian version of Christianity which is anchored on morbid hatred, undisguised dishonesty, caustic insincerity, religious intolerance, perennial hostility and outright wickedness. If CAN has its way, it would annihilate Muslims from Nigeria but one billion CANs of calumny unleashed against us cannot extinguish the light of Islam here and elsewhere, even if they try it!
The attention of the Nigerian Supreme Council for Islamic Affairs (NSCIA) has been drawn to the insinuations and vituperations that trailed the shortlisting of 20 Justices-designate by the Federal Judicial Service Commission (FJSC). It would be noted that except it is compelled to do so, the Council has often resisted joining issues with the Christian Association of Nigeria (CAN) as a matter of principle. This is because CAN has proved, times without number, its morbid hatred for Islam and Muslims, its remarkable capacity for destructive mischief, its dexterous use of scurrilous propaganda and its predilection for always being economical with the truth as part of the sinister strategy of heating up the polity anytime a Muslim is at the helm of affairs.
It would be recalled that not too long ago, the Council was forced to expose the marginalisation of Muslims in the successive Boards of the Nigerian Television Authority (NTA) after CAN made one of its wild and mendacious allegations of Christian marginalisation. It is actually a wicked strategy and unholy tactics to accuse Muslims of marginalisation though Muslims are the ones being deliberately and systemically marginalised by Christians, who continue to consolidate on the colonial agenda of emasculating Muslims. However, NSCIA would not allow the serial falsehood of CAN and its propensity for character assassination of people on the basis of their religious identity to stand because truth is irrefragable.
To wit, the intransigence of CAN is playing out again in the deliberate distortion of the issues surrounding the shortlisted 20 Justices-designate. The grouse of CAN, as amplified by some hagiographers masquerading as opinion leaders, is that 13 of the 20 recently shortlisted Justices are from the North and are Muslims. Though the President of the Court of Appeal, Justice Monica Dongban-Mensem, on her honour stated unequivocally that the procedure of the appointment followed “due and usual process” and that the recommendation “was done without any preference for tribe, creed or association”, mischief makers, ethnic jingoists and religious bigots resorted to blackmail. In venting their spleen against the development, CAN especially and its apologists choose to ignore the fact that Muslims are a minority in the religious composition of the Court of Appeal. In a statement filled with bile and bigotry, the so-called religious body expressed its “feelings of sadness, disgust and anger at the insensitivity demonstrated by the FJSC in compiling the list. It seems undeniable that the recklessness displayed by the FJSC suggests a steady and gradual descend (sic) to (sic) a process of Islamising the Judiciary of Nigeria.”
The unassailable truth is that Justices of the Court of Appeal (JCAs) are 70 but the North with 19 States has 34 while the South with 17 States has 36. The South thus has more JCAs than the North. Meanwhile, out of the 36 JCAs from the South West (where Muslims are a majority), South East and South South (in both of which Muslims have considerable indigenous populations), all the JCAs are Christians except for Justice Habeeb Adewale Abiru of Lagos state and Justice Mistura Bolaji-Yusuf of Oyo state. But in the three geo-political zones of the North where Muslims are predominant, there are 34 JCAs out of which 15 are Christians. In other words, the North East has 4 Muslim JCAs and 7 Christians, the North Central has 6 Muslim JCAs and 7 Christians while the North West has 9 Muslim JCAs and 1 Christian JCA. Of the 36 from the South, only 2 are Muslims. The names and details of the Justices are as follows:
See list here: https://nscia.com.ng/.../206-can-s-campaign-of-calumny-on... However, the three geopolitical zones of the South have only two Muslim JCAs while the three geopolitical zones of the North have 15 Christian JCAs! Who is wickedly intolerant?
The cacophony of Christian marginalisation that constitutes the sing-song of CAN is a blatant lie, a deliberate distortion and a devilish strategy of shedding crocodile tears or crying while flogging Muslims with bare-faced oppression and systemic repression in Nigeria. Though religion preaches love, honesty, sincerity, tolerance, good neighbourliness and kindness, among other virtues, CAN has succeeded in creating a Nigerian version of Christianity which is anchored on morbid hatred, undisguised dishonesty, caustic insincerity, religious intolerance, perennial hostility and outright wickedness. If CAN has its way, it would annihilate Muslims from Nigeria but one billion CANs of calumny unleashed against us cannot extinguish the light of Islam here and elsewhere, even if they try it!
This is the same strategy underpinning the needless hubbub over hijab in Kwara state and elsewhere. It is given that the right to hijab is constitutionally guaranteed. However, to CAN, constitutionality does not matter where intolerance festers and it has resorted to toe the path of violence. Section 38, Subsection 1 of the Nigerian Constitution (as amended in 2011) states categorically thus: Every person shall be entitled to freedom of thought, conscience and religion…(either alone or in community with others, and in public and or in private) to manifest and propagate his religion or belief in worship, teaching practice and observance; and Subsection 3 states that:
No person attending any place of education shall be required to receive religious instruction or to take part in or attend any religious ceremony or observance if such instruction ceremony or observance relates to a religion other than his own, or religion not approved by his parent or guardian; while subsection 4 further states that:
No religious community or denomination shall be prevented from providing religious instruction for pupils of that community or denomination in any place of education maintained wholly by that community or denomination.
The schools in question are public schools which are financed and administered by the state government. It is even ironical that a number of the female teachers in these schools use hijab. Would CAN also ask the state government to disengage all the ‘Hijabi teachers’ in the affected schools? The matter was put to rest in Suit CA/IL/49/2009 where the appellate court in Ilorin ruled unequivocally that the use of hijab by female Muslims qualifies as a fundamental right under Section 38 of the Constitution. Also, in AbdulKareem vs Lagos State Government (2016) 15 NWLR (Pt 1535) 177, the Court of Appeal further reaffirmed its decision in Appeal No CA/IL/49/2009 and upheld the unalloyed right of a female Muslim to wear hijab to school. However, CAN argued that the use of hijab in the affected schools will “cause discrimination and allow terrorists to easily identify our children and wards.” What a jaundiced argument! Assuming that was true, would the withdrawal of all the Hijabi students in the affected schools not make the children to be more easily identified?
It therefore beats imagination that CAN can be so blinded by Islamophobia as to promote anarchy in the land by denying willing Muslim girls the right to hijab in state-funded schools in Ilorin of all towns, repaying the tolerance of the Muslim hosts with intolerance! Even in the West, willing school girls and professionals are accorded their rights to hijab and a Baptist College in Australia less than two years ago changed its dress code to accommodate its Hijabi student. However, in Nigeria, CAN leaders appear to practise a different version of Christianity and they undermine democracy by violating the lawful judgements of competent courts of law.
For the purpose of hindsight, Muslims have over the years been bearing their persecution and marginalisation in Nigeria with religious patience and dignified forbearance without the NSCIA heating up the polity, occupying public spaces or inciting confrontation with constituted authorities. Right-thinking Nigerians are to ponder what CAN would have done if Christians were to be at the receiving end illustrated with just the following six instances: · During the regime of Chief Olusegun Obasanjo between 2003 and 2007, there was not a single Muslim Minister from the entire South-West, South- South, South-East and North-Central, except one Muslim from Nasarawa state. · In the period between 2010 and 2013 during Dr Goodluck Jonathan ’s regime, no single Muslim Minister was appointed from the three geopolitical zones of the South. · The National Conference of 2014 convened by the Government led by Dr Goodluck Jonathan was lopsidedly constituted that Muslims were just about one-third of the entire delegates. · While the cross is the symbol of Christianity and the crescent is the symbol of Islam, the cross is used as the symbol of hospitals across Nigeria and the Federal Government statutorily created the Nigerian Red Cross Society (NRSC). · The Federal Government recognises and legitimises the Christian worship days of Saturday and Sunday as official work-free days in Nigeria. · The Central Bank of Nigeria pays public funds running into hundreds of millions of Naira to CAN every year under one guise or the other. As far as those who run the affairs of CAN are concerned, Nigeria may as well descend into war since in their demonic calculations, they will dominate Muslims with the support of their foreign friends and turn Muslim lands to a vast wasteland as obtainable in some Muslim-majority countries. They fail to realise that the war they are intent on dragging Nigeria into ultimately does not decide who is right but who is left and that no soldier in the real sense ever survives a war as something dies in him while fighting. It is in this respect that Muslims in Nigeria and the South in particular are warned to be circumspect in being dragged into the ethnic debate of some phantom states to be created out of Nigeria by some irredentist agitators. It is clear to the blind and audible to the deaf that the script is a design to further repress Islam and oppress Muslims in the South and turn them into second class citizens in their own fatherland. Behind the mask of ethnicity that the propagandists wear to deceive the unwary is a religious agenda to obliterate Muslims from the socio-political life of the entire South where hijab would be criminalised and the courts of law would be disobeyed at will by the so-called elite, as being witnessed in Kwara state.
Muslims who listen to the deceit of ‘those-who-wish-others-evil’ or the rants of their megaphones are bound to regret if they continue to toe their divisive ethnic and religious propaganda. Muslim opinion leaders, especially politicians, writers and journalists, are to be wary of being subliminally drawn into what will potentially destroy them. You cannot trust those who disobey rightful court orders to guarantee your basic rights when push comes to shove!
It is against the backdrop of the foregoing that the Nigerian Supreme Council for Islamic Affairs (NSCIA) reiterates its earlier call that the Federal Government should urgently conduct a full-scale religious census of the entire workforce of its Ministries, Departments and Agencies (MDAs). The statistics would be helpful as it would reveal the states of origin and religious affiliations of the Nigerian workforce. Muslims can no longer tolerate the psychological terrorism of those whose stock-in-trade is campaign of calumny and bigoted propaganda anytime a Muslim happens to be at the helm of affairs in Nigeria. This is the way forward at this time as the vilification of Muslims by CAN can only be redressed by publishing the statistics and letting the world know who is marginalising who.
Signed Prof. Salisu Shehu Ag. Director of Administration, NSCIA Arc. Haruna Zuberu Usman-Ugwu Deputy Secretary General, NSCIA For and on behalf of the Nigerian Supreme Council for Islamic Affairs (NSCIA)
richmanrichard: give us one example of a muslim school in kwara state that did a similiar thing. You ve to go abroad to find one and that one was still a christian school. Na only christians sabi accomodate? Wetin do una(muslims) for hand?
BELOW IS THE SUMMARY OF WHAT WE SHOULD DO UPON HEARING THE ADHAN 1. Respect the adhan by stopping the conversation. 2. Stay focus on the adhan. Repeating what the muadhin say except for the hayya alas-solah and hayya-ala-falah. Instead say la hawla walakuata illa bila 3. After adhaan sends salaah to the prophet (s.a.w) 4. Then read the dua’ wasilah 5. Make dua between Adhaan and Iqaamah.
How many of us today's Muslims stop all work and listen to the Adhaan and reply to its wordings even when it is recommended in Sunnah? SubhanaLaah! President Uhuru, a non-muslim, pauses his speech during Adhaan. This is a wake-up call for you and me.
President Uhuru Kenyatta was on Monday forced to cut his speech at the Jamhuri Stadium in Dodoma, Tanzania after the Muslim call to prayer during the funeral mass of John Magufuli.
Uhuru who was eulogizing the late president John Magufuli temporarily stopped his speech for two minutes from 12.53 pm to 12:55 pm in honor of the Adhaan in a nearby mosque in Dodoma.
The adhan is the Islamic call to prayer, recited by a muezzin at prescribed times of the day.
Adhan is called out by a muezzin from the mosque five times a day, a whole day long in the event of religious holidays traditionally from the minaret, summoning Muslims for obligatory prayer.
"Poleni wacheni niendelee kwa kusema..." he said after he resumed his speech amid claps.
Uhuru sent his condolences to the people of Tanzania saying the two countries will work together.
"He was a respected leader in EAC and the world. For several years, he has shown that Africans have the capacity to be independent," he said.
"I am here to mourn a friend, a close friend, we used to talk on a daily basis and we exchanged ideas regarding Kenya and Tanzania and EAC."
Uhuru said he was shocked by Magufuli's death and had to make it to the funeral.
"We will work together, and bring EAC together and I have no doubt that my sister [President] Suluhu, you have been shown the road, it has been opened, go ahead," Uhuru said.
"Lágbájá, a man, covers his face in a way we could like to our own niqab and no one finds anything wrong with that. Millions listen to his songs without seeing or knowing who is behind the mask, for years, and it's cool. Oh, it's his style. "
I was having a conversation today with my Layla and at a point she asked "anything for me?" and what came to mind subconsciously, in a snap was: Lágbájá nothing for you.
I paused as I re-examine what I just said, not because my sense of humour was wrong but I wonder how LÁGBÁJÁ crept into the line. I recall Lágbájá the popular masked musician. Most people don't even know his real name. Google says it is Bisade Ologunde. I believe he was very intentional about his public image and the name he chose - Lágbájá, meaning "Somebody" Lágbájá was a sensational musician back then popular for his satirical songs against the government's oppression.
You see why environment is one of the BIGGEST influence in our lives. We never owned his album nor played it at home but we had an Audio-Cassette seller, more like a Disk Joker who plays all sorts of music like 25metres from our house. From his regular Friday Quranic plays I memorised Surah Yasin and some portion of Kahf.
As James Clear said in his book, Atomic Habits, "Environment is the invisible hand that shapes human behaviour."
Now imagine if what I've been listening to was the Qur'an or Hadith. Please pay attention to what your children consume (subconsciously) in your environment. Remembering Lágbájá made me realise how some people dislike Islam and anything associated with it.
Lágbájá, a man, covers his face in a way we could like to our own niqab and no one finds anything wrong with that. Millions listen to his songs without seeing or knowing who is behind the mask, for years, and it's cool. Oh, it's his style. I heard he's 60+ now. How time flies!
Yet, our little girls can't even wear their hijab in peace. And our ladies options are limited because they don the hijab. They've not even covered their faces. Even if you graduate with a First Class in this country, you'd still be discriminated against by majority of companies because of your hijab. That hijab that didn't stop you from being the best of the best. What a World we live in.
Unlike Lágbájá, Awọn Lágbájá have to tell us how to look and be to satisfy their irritant and malodorous angst. And for this we grovel and hassle just to observe our religious identity in a country whose soil was tilled by our fathers' sweat.
Baptist College Changes Dress Code to Accommodate Hijabi Student
A Singaporean father’s worry about his girl going to a Baptist college quickly vanished after the school authorities said they were changing the dress code to accommodate his hijabi daughter, World Of Buzz reported.
“When Sumaiyah joined the local Baptist College, we were informed that she was the first hijabi student in the middle high school college,” Syahrom Rahmad, a Singaporean Muslim father who is currently living in Australia, said.
“The principal of the college took the effort to prepare a praying area for Sumaiyah.”
He elaborated further his wife had a discussion with the principal and they proposed to the board members that hijab and clothing that cover aurat (private parts) be included as part of the school uniform.
The board members agreed on the proposal and starting 2020, modest clothing like black leggings, white long sleeve tops, and white or black hijab will be included as part of the school uniform.
Islam sees hijab as an obligatory code of dress, not a religious symbol displaying one’s affiliations.
According to the 2016 Australian Census, the number of Muslim in Australia constituted 604,200 people, or 2.6% of the total Australian population, an increase of over 15% of its previous population share of 2.2% reported in the previous census 5 years.
"Bringing happiness to a Muslim is a Sunnah and an act of great merit. There are many ways in which this can be achieved. Many people find themselves in distress and difficulty. By cheering someone up, it lightens their difficulty and gives hope."
This little act of goodness could be a means of someone changing their life. This could be achieved by speaking in a polite manner, an invitation to a meal or presenting a gift, etc. Any action of this nature would entitle one to great benefits which are found in the Ahadith.
Umar narrates from Rasulullah (Sallallahu Alaihi Wasallam), “The best action is to bring happiness to a fellow Muslim, either by concealing his faults, satiating his hunger or fulfilling his need.” (Al Mu'jamul Awsat lit Tabrani)
Anas (R) narrates that Nabi (Sallallahu Alaihi Wasallam) said: “Whoever meets his Muslim brother and makes him happy with something that Allah likes, Allah will make him happy on the Day of Qiyamah.” (Al Mu'jamus Saghir lit Tabrani)
Hazrat Hasan bin Ali (R) narrates that Nabi (Sallallahu Alaihi Wasallam) said, “Bringing happiness to a fellow Muslim is one of those actions which make the forgiveness of Allah binding upon a person.” (Al Mu'jamul Kabir wal Awsat lit Tabrani)
Hazrat Ibn Abbas (R) narrates that Rasulullah (Sallallahu Alaihi Wasallam) said, “Verily the most beloved of actions to Allah after the Fardh duties is bringing happiness to a fellow Muslim.” (Al Mu'jamul Kabir wal Awsat lit Tabrani)
There has always been tension in some parts of the country when female Muslims want to exercise their right and perform their duties as described by their faith. Some Muslim/ non-Muslims see Hijab as just ceremonial wear and thus comparing it with other religious dresses wear on a particular day. So what is the position of hijab in Islam? This thread seeks to provide an answer
Praise be to Allah.
Hijaab in Arabic means covering or concealing. Hijaab is the name of something that is used to cover. Everything that comes between two things is hijaab.
Hijaab means everything that is used to cover something and prevent anyone from reaching it, such as curtains, door keepers and garments, etc.
Khimaar comes from the word khamr, the root meaning of which is to cover. For example, the Prophet (peace and blessings of Allaah be upon him) said: “Khammiru aaniyatakum (cover your vessels).” Everything that covers something else is called its khimaar.
But in common usage khimaar has come to be used as a name for the garment with which a woman covers her head; in some cases this does not go against the linguistic meaning of khimaar.
Some of the fuqahaa’ have defined it as that which covers the head, the temples and the neck.
The difference between the hijaab and the khimaar is that the hijaab is something which covers all of a woman’s body, whilst the khimaar in general is something with which a woman covers her head.
Niqaab is that with which a woman veils her face (tantaqib)…
The difference between hijaab and niqaab is that the hijaab is that which covers all the body, whilst niqaab is that which covers a woman’s face only.
The woman’s dress as prescribed in sharee’ah (“Islamic dress”) is that which covers her head, face and all of her body.
But the niqaab or burqa’ – which shows the eyes of the woman – has become widespread among women, and some of them do not wear it properly.Some scholars have forbidden wearing it on the grounds that it is not Islamic in origin, and because it is used improperly and people treat it as something insignificant, demonstrating negligent attitudes towards it and using new forms of niqaab which are not prescribed in Islam, widening the opening for the eyes so that the cheeks, nose and part of the forehead are also visible.
Therefore, if the woman’s niqaab or burqa’ does not show anything but the eyes, and the opening is only as big as the left eye, as was narrated from some of the salaf, then that is permissible, otherwise she should wear something which covers her face entirely.
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
The hijaab prescribed in sharee’ah means that a woman should cover everything that it is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and foremost of which is the face, because it is the focus of temptation and desire.
A woman is obliged to cover her face in front of anyone who is not her mahram (blood relative to whom marriage is forbidden). From this we learn that the face is the most essential thing to be covered. There is evidence from the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him) and the views of the Sahaabah and the imams and scholars of Islam, which indicates that women are obliged to cover all of their bodies in front of those who are not their mahrams.
The correct view as indicated by the evidence is that the woman’s face is ‘awrah which must be covered. It is the most tempting part of her body, because what people look at most is the face, so the face is the greatest ‘awrah of a woman. This is in addition to the shar’i evidence which states that it is obligatory to cover the face.
For example, Allaah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”
[al-Noor 24:31]
Drawing the veil all over the juyoob implies covering the face.
When Ibn ‘Abbaas (may Allaah be pleased with him) was asked about the aayah (interpretation of the meaning):
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies”
[al-Ahzaab 33:59] –
he covered his face, leaving only one eye showing. This indicates that what was meant by the aayah was covering the face. This was the interpretation of Ibn ‘Abbaas (may Allaah be pleased with him) of this aayah, as narrated from him by ‘Ubaydah al-Salmaani when he asked him about it.
In the Sunnah there are many ahaadeeth, such as: the Prophet (peace and blessings of Allaah be upon him) said: “The woman in ihraam is forbidden to veil her face (wear niqaab) or to wear the burqa’.” This indicates that when women were not in ihraam, women used to cover their faces.
This does not mean that if a woman takes off her niqaab or burqa’ in the state of ihraam that she should leave her face uncovered in the presence of non-mahram men. Rather she is obliged to cover it with something other than the niqaab or burqa’, on the evidence of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “We were with the Prophet (peace and blessings of Allaah be upon him) in ihraam, and when men passed by us, we would lower the khimaar on our heads over our faces, and when they moved on we would lift it again.”
Women in ihraam and otherwise are obliged to cover their faces in front of non-mahram men, because the face is the center of beauty and it is the place that men look at… and Allaah knows best.
Fataawa al-Mar’ah al-Muslimah, 1/396, 397
He also said:
It is OK to cover the face with the niqaab or burqa’ which has two openings for the eyes only, because this was known at the time of the Prophet (peace and blessings of Allaah be upon him), and because of necessity. If nothing but the eyes show, this is fine, especially if this is customarily worn by women in her society.
Alhamdulilah, the Glorious month of Shaaban is here. By the counting of the Sultan, today is the 27th of Rajab 1442AH. By implication, Sha'aban starts next week and thus it is imperative we revise the virtue of the month. For an update on the Hijri calendar, see here
What is Shaaban?
Sha’bān is the eight-month of the Islamic lunar calendar; the month that precedes Ramadan. The literal meaning of the word Shaban is something that is successively developing or uninterruptedly increasing. This is a month in which the Prophet incessantly fasted.
‘A’ishah, the wife of the Prophet (pbuh) said, “I never saw the Prophet fasting (voluntary) fast more in any other month than that of Shaban. He used to fast throughout the month.” [Al-Bukhāri]When the Prophet was asked why fasted so much in Sha’bān; the Prophet replied; “There is a month between Rajab and Ramadān of which many people are neglectful; it is the month in which deeds are raised (for evaluation) to the Lord of the universe, and I love to be in a state of fasting when my deeds are taken up for evaluation.” [an-Nisā’i]
From this hadith we learn that …
The Prophet fasted consistently in Shaban. The reason for that fast being that deeds are elevated for evaluation, and the best condition to have one’s deeds evaluated in in a state of fasting.
Here we keep in mind the words of the Prophet pertaining to the special nature of the ‘ibādah of siyām/fasting; “Every deed of a human being is for himself except fasting; it is for me and I will personally reward that”. [al-Bukhāri]
Importantly, this month, let us avoid argumentation, harbor no hate and rather be more loving. Wise ones have said; “imbue yourselves with the qualities of Allah”. The qualities of the Divine and those characteristics pleasing to the Divine are indeed the best qualities to imbibe and to nurture. Allah is al-Wadūd /Most Loving and a believer should imbibe these qualities and manifest it at a human level. It is in this spirit that our beloved Prophet (pbuh) advised; The Prophet said, The peak of reasoning after accepting faith in the Divine is being affectionate towards people, and doing good to others, irrespective of their being pious or sinful. [Bayhaqi]
Finally,
Take heed of the lessons of Shaban Our learned admonish us;
قد مضى شهر رجب، ودخل شعبان، وفاز من فاز بالتقرب والاستعداد في رجب لرمضان، ودخل شعبان والناس عنه غافلة
Rajab has passed and Shaban has entered; successful are those who successfully prepared themselves with proximity to Allah in Rajab for Ramadān; but now that Shaban has entered, people are heedless/neglectful.
On the night of Nisf Shaban, leading to the special month of Ramadan; let us acknowledge that the right thing to do is always the best thing to do. Let us do all forms of good with the best of intentions; and avoid any form of evil in all of its dimensions. Realize that our deeds are evaluated and that we will be held accountable. Let us not be argumentative and hateful, let us rather be loving and compassionate. In keeping with the name of Shaban, the ever-increasing, May Allah increases us in goodness and heed the Prophetic advice (as documented by Tibrani); “Do not engage in any act unless it is good; do not say anything unless it is beneficial.”
What are the lessons learned from the miraculous journey of the Holy Prophet (peace be upon Him)
There are many life lessons to be learned from the miraculous night journey of Israa and Miraj. During the Israa, Prophet Muhammad (peace be upon him) was carried on a white animal that was smaller than a horse yet larger than a donkey and it had wings and was called Al-Buraq. Prophet Muhammad (peace be upon him) rode Al-Buraq to Jerusalem, where he met the Prophets and led them in prayer in Al-Aqsa Mosque.
The Miraj is the ascension of Prophet Muhammad (peace be upon him) on Al-Buraq and with the company of Angel Jibreel to the Heavens.
If we look at when this night journey occurred, we will realize that this journey was a gift to Prophet Muhammad (peace be upon him).
The Israa and Miraj took place shortly after the year of grief, the year that Prophet Muhammad (peace be upon him) received two painful blows when he lost two of his closest supporters: his beloved wife, Khadija and his uncle, Abu Talib. It was also after the incident of Al-Taif when Prophet Muhammad (peace be upon him) went to Taif to call people to the message of Islam but he was met with mockery and rejection, to the extent that the tribes released their children to throw stones at him (peace be upon him).
To lighten the Prophet’s burden and relieve his distress after these painful events, Allah invited the Prophet (peace be upon him) to the journey of Israa and Miraj, as if to show the Prophet (peace be upon him) and all believers that after pain comes relief and after suffering comes ease. And sometimes, it takes patience through difficult times before we can achieve inner peace and nearness to Allah.
As Muslims, we are also reminded of the importance of Al-Aqsa Mosque in our faith. Prophet Muhammad (peace be upon him) visited Al-Aqsa during his night journey and he prayed there with all the prophets of Allah. Al-Aqsa Mosque was mentioned in the Holy Qur’an as a blessed place. Jerusalem is a holy land, in its vicinity many prophets have lived and died, and were buried there. In several sayings of Prophet Muhammad (peace be upon him), he encouraged Muslims to visit the three sacred mosques in Islam: the Holy Mosque in Makkah, the Prophet’s Mosque in Madinah, and Al-Aqsa Mosque in Jerusalem. We must make it a priority to pray for those people in Palestine, to call for justice, to donate for their cause, and to visit Al Aqsa Mosque.
In Al Alqsa Mosque, Prophet Muhammad (peace be upon him) met all the prophets, from Adam to Jesus may Allah’s peace be upon them all. It is a pillar of faith to believe in all the prophets and to love them. The seal of all the prophets is Muhammad (peace be upon him), and he led the prophets in prayer, which was a great honor for him. And on the Day of Judgment, Prophet Muhammad (peace be upon him) will be given precedence over the other prophets as he will be the first to intercede for mankind. On the Day of Judgment, the believers will be worried and they will go to the prophets to ask them to intercede on their behalf. None of the prophets will accept this task, except Prophet Muhammad (peace be upon him).
Prophet Muhammad (peace be upon him) said of his people, “So they will come to me, and I will ask my Lord’s permission to enter His presence and then I will be permitted. When I see Him I will fall down in prostration before Him, and He will leave me (in prostration) as long as He wills, and then He will say, ‘O Muhammad, lift up your head and speak, for you will be listened to, and intercede, for your intercession will be accepted, and ask (for anything) for it will be granted.’” (Sahih Al-Bukhari) That is why we make this supplication between every adhan and iqama for prayer: “O Allah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of intercession) and also the eminence, and resurrect him to the praised position that You have promised.”
Another vital lesson to be drawn from the night journey is the significance of the five daily prayers in a believer’s life. The obligatory prayers were ordained by Allah to Prophet Muhammad (peace be upon him) when he was in the Heavens and in close presence to Allah. This indicates that the prayer is in essence an elevation of the spirit. When we pray, we detach ourselves from this world and all of its troubles and pleasures. We focus on our Creator, draw near to Him, and pray to Him. It is imperative to get the message across to our youth that the prayer is no trivial matter and that when performed correctly and with concentration, it is an uplifting, comforting, spiritual experience.
Finally, when reading about Israa and Miraj, we learn yet again, what we probably already knew before, and that is the virtue of the Prophet’s best friend and confidant, Abu Bakr.
Some scholars said that the entire Israa and Miraj journey took about one third of the night. The following day, the Prophet (peace be upon him) told the people what had happened. The disbelievers ridiculed the Prophet (peace be upon him). They went to Abu Bakr and said to him, “Look at what your companion is saying. He says he went to Jerusalem and came back in one night.”
Abu Bakr confidently responded, “If he said that, then he is speaking the truth.”
From this incident, Abu Bakr was given the title of As-Siddiq, because of how strongly he believed in the Prophet (peace be upon him). Part of our faith is to love Abu Bakr, one of the most faithful of companions.
The Israa and Miraj journey is full of signs to make our faith stronger and lessons that we continue to learn from to this day
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