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Kherdija:
Ameen,jazakallahu khairan

Ameen wa antum fajazakumLah khaeran

Find below some of the things that do not invalidate the fast:

1. It is permissible for the fasting person to take a bath or to seek relief from the heat by pouring water over part or all of his body, irrespective of the time, and that does not affect his fast. al-Bukhari (1926) and Muslim (1109), Abu Dawood (2365), Classed as saheeh by al-Albani in Saheeh Abi Dawud, ‘Awn al-Ma’bud, al-Mughni, 3/18.

2. To use the siwaak at all times, when fasting and when not fasting, at the beginning of the day and at the end. al-Bukhari (887), al-Nasaa’i, 5; classed as saheeh by al-Albani in Saheeh al-Nasaa’i, 5. Al-Nawawi said in al-Majmoo’ (6/327), Fatawa Arkan al-Islam, p. 468, Al-Fatawa al-Sa’diyyah, 245, Sab’una Mas’alah fi’l-Siyam (Seventy Issues Related to Fasting).

3. Eating and drinking by mistake during the day or while fasting. Al-Bukhari 6669, Muslim 1155, Ibn Khuzaymah 1999, Al-Umm 2/284.

4. Vomiting as a result of sickness or pregnancy that is not deliberate. Abu Dawud 2380, Al-Tirmidhi 720, Saheeh al-Tirmidhi 577, AlMugni 4/368, Al-Furu’ 3/49, Majalis Shahr Ramadan by Ibn ‘Uthaymeen 71

5. Enemas, eye drops, eardrops, tooth extraction and treatment of injuries do not invalidate the fast. Majmu’ Fatawa Shaykh al-Islam, 25/233; 25/245

6. Medical tablets that are placed under the tongue to treat asthma attacks etc., so long as you avoid swallowing any residue.

7. Insertion of anything into the vagina such as pessaries, or a speculum, or the doctor’s fingers for the purpose of medical examination.

8. Insertion of medical instruments or IUD into the womb.

9. 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.

10. Fillings, extractions or cleaning of the teeth, whether with a siwaak or toothbrush, so long as you avoid swallowing anything that reaches the throat.

11. Rinsing the mouth, gargling, sprays etc. so long as you avoid swallowing anything that reaches the throat.

12. Oxygen or anaesthetic gases, so long as that does not give the patient any kind of nourishment.

13. Anything that may enter the body via absorption through the skin, such as creams, poultices, etc.

14. 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.

15. Insertion of a scope through the stomach wall to examine the intestines by means of a surgical operation (laparoscopy).

16. Taking samples from the liver or any other part of the body, so long as that is not accompanied by administration of solutions.

17. Endoscopy, as long as that is not accompanied by administration of solutions or other substances.

18. Introduction of any medical instruments or materials to the brain or spinal column.
Majaalis Ramadaan by Shaykh Ibn ‘Uthaymeen, and the booklet Sab’una Mas’alah fi’l-Siyaam, Islamqa

http://fiqhclass.org/index.php/2017/04/19/fiqh-of-fasting-5/

May Allaah grant us understanding

Praise be to Allaah.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about using toothpaste whilst fasting. He said: there is nothing wrong with that so long as one is careful to avoid swallowing any of it, just as it is prescribed in Islam for the fasting person to use the siwaak (tooth-stick)

Fataawa al-Shaykh Ibn Baaz, 4/247

Shaykh Muhammad al-Saalih ibn ‘Uthaymeen said:

… This leads us to the question: Is it permissible to use a toothbrush and toothpaste whilst fasting or not?

The answer is that it is permitted, but it is preferable not to use them because the toothpaste is too strong and may go down into the throat. Instead of doing that during the day, one should do it at night.

Al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 6/407, 408

Source: Islam QA

Praise be to Allah.

Firstly:

We have previously discussed what the Muslim should do during this time.

Secondly:

We have previously explained the types of martyrs and the definition of a martyr (see our previous posts).

Whoever dies because of the coronavirus, there is the hope that he will attain martyrdom in two ways:

-1-

If the coronavirus (Covid-19) causes damage to a person’s lungs, and that is the cause of his death, then there is the hope that he will be a martyr (shaheed), because he comes under the same heading as one who dies of tuberculosis, and in fact this is a worse disease, because tuberculosis causes small lesions or nodules (tubercles) in the lungs. The Prophet (blessings and peace of Allah be upon him) said: “Tuberculosis is martyrdom.” Narrated by at-Tabaraani from Salmaan, and by Abu’sh-Shaykh from ‘Ubaadah; classed as saheeh by al-Albaani in Saheeh al-Jaami‘. It was also attributed to Ahmad, from the hadith of Raashid ibn Hubaysh, as noted by al-Haafiz in al-Fath.

Al-Haafiz said: There is corroborating evidence in the hadith of Raashid ibn Hubaysh, in which it mentions tuberculosis.

End quote from Fath al-Baari (6/43).

The hadith of Raashid ibn Hubaysh which was narrated by Ahmad (15998) says that the Messenger of Allah (blessings and peace of Allah be upon him) came to visit ‘Ubaadah ibn as-Saamit when he was sick. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Do you know who among my ummah is a martyr (shaheed)?” The people fell silent, and ‘Ubaadah said: Sit me up. So they sat him up, then he said: O Messenger of Allah, the one who is patient and seeks reward with Allah.

The Messenger of Allah (blessings and peace of Allah be upon him) said: “In that case, the martyrs among my ummah would be few. Rather being killed in Allah’s cause is martyrdom; dying of the plague is martyrdom; drowning is martyrdom; dying of a stomach disease [batn] is martyrdom; and if a woman dies in childbirth, her child will pull her with his umbilical cord to Paradise.” He said: And Abu’l-‘Awwaam, the custodian of Bayt al-Maqdis, added: “and being burned to death, and as-sayl [flash flood].”

Al-Minnaawi (may Allah have mercy on him) said: As-sayl [flash flood] refers to drowning in water. This is how the author defined it in his handwriting, which I have seen with my own eyes. What appears in many manuscripts, suggesting that it is as-sill (tuberculosis) is a mistake on the part of the scribes.

End quote from Fayd al-Qadeer (4/533).

The annotators of al-Musnad (25/380) said: With regard to the word as-sayl, this is how it appears in all copies, and in Ghaayat al-Maqsad, and it refers to drowning. But in al-Fath (6/43), al-Haafiz wrote it as as-sill (tuberculosis), referring to the well-known sickness. Perhaps at that time it was included with those who died of the plague. End quote.

And we have seen above the hadith which says “Tuberculosis is martyrdom.”

Al-Minnaawi said in Fayd al-Qadeer (4/145): “Tuberculosis is martyrdom” – this refers to the nodules in the lungs, accompanied by severe fever.

-2-

If the sickness leads to damage of the liver or kidney, and the person dies as a result of that, then he is described as mabtoon (one who dies of a stomach disease). The Prophet (blessings and peace of Allah be upon him) said: “The martyrs are five: the one who dies of the plague, the one who dies of a stomach disease, the one who drowns, the one who is crushed beneath a falling wall, and the martyr who is killed for the sake of Allah.”

An-Nawawi (may Allah have mercy on him) said in Sharh Muslim: As for the mabtoon, who is the one who dies of a stomach disease, that refers to diarrhoea. Al-Qaadi said: And it was said that it refers to the one who suffers from oedema (swelling) and whose stomach becomes swollen; or to the one who has a stomach complaint; or the one who dies of any stomach disease in general. End quote.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: In the hadith it says that the mabtoon (the one who dies of a stomach disease) is a martyr. What is meant by mabtoon, and does it include one who dies of cirrhosis of the liver?

He replied: The scholars said that the mabtoon is the one who dies of a stomach disease, and what appears to be the case is that it also includes the one who dies of appendicitis, because the appendix is regarded as connected to the stomach. That may also include the one who dies of cirrhosis of the liver, because the liver is also regarded as connected to the stomach. End quote.

Conclusion: For the one who dies of this virus, there is the hope that he will attain martyrdom.

We should point out that this does not come under the same heading as the plague, as has been explained previously.

We ask Allah to relieve us of this calamity and pandemic, and to grant well-being to us and to all the Muslims.

And Allah knows best.

https://islamqa.info/en/answers/334078/is-the-one-who-dies-of-the-coronavirus-covid-19-a-martyr

اللهُ أَكْـبَر، اللّهُمَّ أَهِلَّـهُ عَلَيْـنا بِالأمْـنِ وَالإيمـان، والسَّلامَـةِ والإسْلام، وَالتَّـوْفيـقِ لِما تُحِـبُّ رَبَّنـا وَتَـرْضـى، رَبُّنـا وَرَبُّكَ الله

Translation: Allah is the Most Great . O Allah , bring us the new moon with security and Faith, with peace and in Islam, and in harmony with what our Lord loves and what pleases Him. Our Lord and your Lord is Allah.

Transliteration: Allaahu 'Akbar, Allaahumma 'ahillahu 'alayna bil'amni wal'eemaani, wassalaamati wal-'Islaami, wattawfeeqi limaa tuhibbu Rabbanaa wa tardhaa, Rabbunaa wa Rabbukallaahu.

Reference: Hisnu Muslim

As salaam alaykum,

THE SULTAN OF SOKOTO In person of Dr Sa'ad Abubakar III has just announced the sighting of the moon and to this effect it has been declared that tomorrow Friday, 24th of April 2020 corresponds to the 1st Ramadan 1441 A.H.

Details soon.

N.B: Although Shayk was unable to complete the explanation as you can see in the above, perhaps because of the time that day - that is the clarification on whether to wash the body of the martyrs in the third categories who died as a result of pandemic such as COVID-19. But it has been explained by several trusted scholars that if we are afraid that we might be infected too by touching their dead body, then one must be fully kitted.

Meanwhile, if we think we might still be contracted even with fully kitted, then we may pour water on the dead body while we stay afar. If we are still afraid of that too, we should use other means that will prevent us and people around from being contracted too.

And Allah know best.

Types of martyrs in Islaam -by Ustaadh Sulaiman Amubieya (May Allaah preserve him upon goodness).

Those who, on death, could be said to have died for the sake of Allaah and be termed martyrs are of 3 (categories):
-The first (group) are the martyrs of both this world and the hereafter.
-The second (group) are the martyrs of this world only; they died as martyrs in this world although on the day of judgement they would not be honoured as martyrs.
-The third (group) are martyrs of the hereafter only. They do not qualify as martyrs in this world yet on the day of judgement they would be identified as those who died in the cause of Allaah.

So, who are the martyrs of this world and the hereafter? They are those who were killed to hinder them from spreading the word of Allaah. They were wrongly murdered: murdered because of their religion, murdered because she (wore) the Hijab, murdered because he kept the beard, murdered because his garment hung above the ankle, murdered because he refused Riba, murdered because he was a husband of a (Niqabi), murdered because he read the Qur’an, murdered because he carefully followed the (teachings) of the Prophet (SallaLlaahu 'Alaayhi Wassalaam).

Whether they were killed with a machete, a knife or a bomb, they are martyrs in this world and the hereafter. Such persons would be buried with their blood-soiled clothes: their clothes should not be changed, their blood should not be washed off either. Are they to be prayed upon or not? The opinion of the scholars differs regarding this. Some of the (scholars) opined that their corpses would be dealt with just like the Prophet (SallaLlaahu 'Alaayhi Wassalaam) did to those who were killed in the battlefield. They won’t be washed because the Prophet (SallaLlaahu 'Alaayhi Wassalaam) said when Allaah would raise them up (on the day of judgement), their (unwashed) blood would be an evidence that they died in the cause of Allaah.
Their blood would have the smell of musk that no nose has ever smelled before. Their body was not washed on earth and that is how they would be resurrected in front of their Lord.

The martyrs of this world (only)…
Are we to pray (Janaazah) on them? Shaykh continues, "I said earlier that the scholars differed regarding that (matter).
The martyr of the world is one who participated in war, was killed and mutilated, but his going (to the war) was not for the sake of Allaah. He never had any intention of doing it for Allaah's sake. We are the ones who may not wash his body, nor change his cloth (ignorantly), thinking he was a martyr. That is for this world, because we deal with his body based on what is apparent to us. On the day of judgement, Allaah would not raise him among the ranks of the martyrs.

The third is the martyr of the hereafter...
Those are the ones who were killed by plagues. We would wash their body, change their clothes and prayed upon them. After that, we go and bury them. This is how we do for every Muslim that dies naturally, but on the day of judgement, the (one that died in a plague) would be raised by Allaah as a martyr. There now comes some questions. We are well aware that there is a difference between a plague and a pandemic. So if someone dies due to a pandemic and it is established that touching the dead body might get others infected, should we wash the person, should we pray on the person? We would be speaking on that subsequently when Allaah permits.


Transcribed by Sulaiman Olayinka Saddiq

Lalasticlala

[quote author=ganiyheart post=88536114][/quote]The references were all included
Check the poster

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.

Source: Darul ihsan poster

In sha 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 preparation towards the glorious month is to highlight good deeds that could be done during the month with the aim of drawing maximum benefits from Allah. In essence, it is recommended to set a routine or timetable.

Below presentation adapted from Darul Ihsan offers a practical and suggested routine that one may adopt during Ramadan. This guide is to help one fetch greater reward in the month.

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

SweetyZinta:
Insha Allah, i repaid even before sitta shawwal. That is my normal way of repaying. May Allah grant us good health to participate actively in our deen. Provide us with sahur and iftar, peace and tranquility in this trying time.



Jazakumullah khairan!

Barakalah fee

Were you unable to complete your siyaam (fasting) last Ramadan and the previous years? Brethren, trust you have paid them back?

Praise be to Allaah.

It was proven that the Prophet (peace and blessings of Allaah be upon him) said: “When Sha’baan is halfway through, do not fast.” Narrated by Abu Dawood (3237); Ibn Hibaan (1651); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

There are some exceptions from this prohibition, as follows:

1 –One who has a habit of fasting, such as a man who habitually fasts on Mondays and Thursdays, which he may do even after halfway through Sha’baan. The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him), “Do not anticipate Ramadaan by fasting one or two days before it, except a man who fasts regularly, who should observe his usual fast.” Narrated by al-Bukhaari, 1914; Muslim, 1082.

2 – A person who started fasting before halfway through Sha’baan, and connects what comes after the halfway point to what came before. This is not included in the prohibition either. The evidence for that is the words of ‘Aa’ishah (may Allaah be pleased with her) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast all of Sha’baan and fast all of Sha’baan except a little.” Narrated by al-Bukhaari, 1970; Muslim, 1165. This version narrated by Muslim.

Al-Nawawi said: “He used to fast all of Sha’baan and fast all of Sha’baan except a little.” The second phrase is an explanation of the first, pointing out that by “all” what is meant is “most”.

This hadeeth indicates that it is permissible to fast after halfway through Sha’baan, but only for one who joins that to what came before the halfway point.

3 – An exception from this prohibition is also made for one who is making up missed Ramadaan fasts.

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (6/399):

Our companions said: it is not correct to fast on the “day of doubt” just before Ramadaan, and there is no difference of scholarly opinion on this point … But if a person fasts it to make up a missed day or to fulfil a vow, or as an expiation, that is acceptable, because if it is permissible to observe a voluntary fast on that day, it is more likely to be permissible to observe an obligatory fast… and if a person has to make up a day from Ramadaan, then he has to fast it, because the time left for him to make it up has become very short.

The “day of doubt” is the thirtieth of Sha’baan if it has not been possible to sight the moon of the thirtieth because of cloud, fog, etc. It is called the “day of doubt” because there is some doubt concerning it – is it the last day of Sha’baan or the first day of Ramadaan?

In conclusion:

There is nothing wrong with making up a missed Ramadaan fast in the last half of Sha’baan. This is not included in the prohibition of the Prophet (peace and blessings of Allaah be upon him) on fasting after halfway through Sha’baan.

So your fasting of those three days is valid, and you have to fast the remaining days before Ramadaan begins.

And Allaah knows best.

Source: IslamQA

Praise be to Allah.

In the event of a calamity or epidemic, the remedy is to repent to Allah, may He be exalted, and humble oneself before Him and beseech Him, and to right any wrongs that have been done, and also to seek forgiveness a great deal, glorify Allah a great deal, send blessings upon the Prophet (blessings and peace of Allah be upon him), ask Allah for well-being, and take measures to protect oneself and treat sickness, such as quarantine, and vaccinations and medical treatment if they are available.

1 – with regard to repenting and humbling oneself before Allah:

Allah, may He be exalted, says (interpretation of the meaning):

“And We have already sent [messengers] to nations before you, [O Muhammad]; then We seized them with poverty and hardship that perhaps they might humble themselves [to Us].

Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing”

[al-An‘aam 6:42-43].

Ibn Katheer (may Allah have mercy on him) said in his Tafseer (3/256):

“And We have already sent [messengers] to nations before you, [O Muhammad]; then We seized them with poverty” that is, impoverishment and destitution

“and hardship” – this refers to disease, sickness and pain

“that perhaps they might humble themselves [to Us]” that is, that they might call upon Allah, humble themselves before Him, and fear Him.

Allah, may He be exalted, says: “Then why, when Our punishment came to them, did they not humble themselves?” That is, why, when We tested them with that, did they not beseech Us and show humility before Us?

“But their hearts became hardened” and never softened and became humble“and Satan made attractive to them that which they were doing” namely shirk (associating others with Allah) and committing sins. End quote.

Allah, may He be exalted, says (interpretation of the meaning):

“Do they not see that they are tried every year once or twice but then they do not repent nor do they remember?”

[at-Tawbah 9:126].

Calamities only come down because of sin, and cannot be removed except by repentance, as al-‘Abbaas (may Allah be pleased with him) said in his du‘aa’ when he prayed for rain (istisqaa’).

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said in al-Fath (2/497): az-Zubayr ibn Bakkaar described in al-Ansaab the du‘aa’ (supplication) that al-‘Abbaas offered during this event and the time during which it occurred. He narrated, with his isnaad (chain of narrators) that when ‘Umar prayed for rain by virtue of the supplication of al-‘Abbaas, he said: O Allah, no calamity comes down except because of sin and it cannot be removed except by means of repentance. End quote.

2 – with regard to seeking forgiveness: it is a means of attaining good health, strength and well-being.

Allah, may He be glorified and exalted, says (interpretation of the meaning):

“And [saying], Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor”

[Hood 3:11]

“And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. And do not turn away, [being] criminals”

[Hood 11:52].

3 – with regard to glorifying Allah (tasbeeh), Allah tells us that by virtue of tasbeeh He saved Yoonus (peace be upon him) from distress, and stated that in like manner He will save the believers.

Allah, may He be glorified, says (interpretation of the meaning):

“And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, ‘There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.’

So We responded to him and saved him from the distress. And thus do We save the believers”

[al-Anbiya’ 21:87-88].

And Allah, may He be exalted, says (interpretation of the meaning):

“And had he not been of those who exalt Allah,

He would have remained inside its belly until the Day they are resurrected”

[as-Saafaat 37:143-144].

Ahmad (1462) and at-Tirmidhi (3505) narrated that Sa‘d said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The supplication of Dhu’n-Noon, when he was in the belly of the fish: Laa ilaaha illa anta subhaanaka inni kuntu min az-zaalimeen (There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers) – no Muslim man ever says these words in supplication concerning anything, but Allah will respond to him.” Classed as saheeh by al-Albaani.

Ibn al-Qayyim (may Allah have mercy on him) said: Ibn Mas‘ood said: No Prophet was ever afflicted by calamity but he sought Allah’s help by glorifying Him (tasbeeh).

End quote from al-Jawaab al-Kaafi, p. 14.

4 – with regard to sending blessings upon the Prophet (blessings and peace of Allah be upon him), it is one of the greatest means of relief from distress and calamity.

Ahmad (21242) and at-Tirmidhi (2457) narrated that Ubayy ibn Ka‘b said: When one third of the night had passed, the Messenger of Allah (blessings and peace of Allah be upon him) get up and say: “O people, remember Allah, remember Allah; the first Trumpet-blast is imminent and will be followed by the second; death, with all that it entails, is imminent; death, with all that it entails, is imminent.” Ubayy said: I said: O Messenger of Allah, how much of my du‘aa’ (supplication) should I allocate to sending blessings upon you? He said: “Whatever you wish.” I said: One quarter. He said: “Whatever you wish, and if you do more, that is better for you.” I said: One half. He said: “Whatever you wish, and if you do more, that is better for you.” I said: Then two thirds. He said: “Whatever you wish, and if you do more, that is better for you.” I said: I will make all of my du‘aa’ for you. He said: “Then your worries will be taken care of and your sins will be forgiven.”

According to the version narrated by Ahmad: Ubayy ibn Ka‘b, from his father, who said: A man said: O Messenger of Allah, what do you think if I allocate all of my du‘aa’ to sending blessings upon you? He said: “Then Allah will suffice you against whatever worries you in this world and the hereafter.”

The hadith was classed as hasan by al-Albaani and the commentators on al-Musnad.

Shaykh al-Islam Ibn Taymiyah was asked about what Ibn al-Qayyim narrated in Jalaa’ al-Afhaam (p.79) regarding the explanation of this hadith. He said: Ubayy ibn Ka‘b had a du‘aa’ (supplication) that he used to say for himself, and the Prophet (blessings and peace of Allah be upon him) asked him if he would make one quarter of it sending blessings upon him, and he said: “If you do more, it will be better for you.” [Ubayy] said: One half? He said: “If you do more, it will be better for you,” until Ubayy said: I will make all of my du‘aa’ for you – meaning: I will make all of my du‘aa’ sending blessings upon you. [The Prophet (blessings and peace of Allah be upon him) said: “Then your worries will be taken care of and your sins will be forgiven.” That is because whoever sends blessings upon the Prophet (blessings and peace of Allah be upon him) once, Allah will send blessings upon him tenfold, and when Allah sends blessings upon a person, He will take care of his worries and forgive him his sins. End quote.

5 – with regard to asking for well-being, it is prescribed to do so morning and evening, and is emphasized more when an epidemic is spreading.

Ahmad (4785), Abu Dawood (5074) and Ibn Maajah (3871) narrated that ‘Abdullah ibn ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) never failed to say these supplications when evening came and when morning came: “Allahumma inni as’aluka al-‘aafiyah fi’l-dunya wa’l-aakhirah. Allahumma inni as’aluka al-‘afwa wa’l-‘aafiyah fi deeni wa dunyaaya wa ahli wa maali. Allahumm astur ‘awraati wa aamin raw‘aati. Allahumm ihfazni min bayni yadayya wa min khalfi wa ‘an yameeni wa ‘an shimaali wa min fawqi wa a’oodhu bi ‘azamatika an ughtaala min tahti (O Allah, I ask You for well-being in this world and in the Hereafter. O Allah, I ask You for forgiveness and well-being in my religious and worldly affairs, and my family and my wealth. O Allah, conceal my faults and keep me safe from the things that I fear. O Allah, protect me from in front and from behind, and on my right and on my left and from above, and I seek refuge in Your greatness from receiving unexpected harm from beneath me).” He said: That [the last phrase] means being swallowed up by the earth.

Ahmad (20430) and Abu Dawood (5090) narrated from ‘Abd ar-Rahmaan ibn Abi Bakrah that he said to his father: O my father, I hear you saying in supplication every morning: “Allahumma ‘aafini fi badani, Allaahumma ‘aafini fi sam‘i, Allahumma ‘aafini fi basari, laa ilaaha illa anta (O Allah, grant me soundness in my body; O Allah, grant me soundness in my hearing; O Allah, grant me soundness in my sight, there is no god but You),” and you repeat it three times in the morning and three times in the evening. He said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say (these words) in supplication and I like to follow his Sunnah.



Other supplications that are beneficial in this situation include those which were narrated in the following hadiths:

At-Tirmidhi narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to offer supplication (du‘aa’) by saying: “Allahumma matti‘ni bi sam‘i wa basari waj‘alhuma al-waaritha minni, wa’nsurni ‘ala man yazlimuni wa khudh minhu bi tha’ri (O Allah, let me benefit from my hearing and my sight, and make them my heirs; support me against anyone who wrongs me and wreak vengeance upon him for me).”

“make them my heirs” means: keep them both safe and sound until I die.

Ahmad (13004), Abu Dawood (1554) and an-Nasaa’i (5493) narrated from Anas that the Prophet (blessings and peace of Allah be upon him) used to say: “Allahumma inni a‘oodhu bika min al-barasi wa’l-junooni wa’l-judhaam wamin sayyi’ al-asqaam (O Allah, I seek refuge with you from vitiligo, and from insanity, and from leprosy, and from bad diseases).”

Ahmad (528), Abu Dawood (5088), at-Tirmidhi (3388) and Ibn Maajah (3869) narrated that ‘Uthmaan ibn ‘Affaan said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whoever says ‘Bismillah illadhi la yadurru ma‘a ismihi shay’un fi’l-ardi wa la fi’l-sama’i wa huwa as-samee‘ ul-‘aleem (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times, will not be stricken with a sudden affliction until morning comes, and whoever says that when morning comes will not be stricken with a sudden affliction until evening comes.”

6 – with regard to taking measures such as quarantine and seeking medical treatment, this is indicated by the teachings and practice of our Prophet (blessings and peace of Allah be upon him), as he instructed us to seek medical treatment, and highlighted the importance of taking precautions against infection; he instructed us not to put sick camels with healthy camels, and not to travel to a land where a plague is occurring.

The Prophet (blessings and peace of Allah be upon him) said: “Seek medical treatment, for Allah, may He be glorified and exalted, has not created any disease but He has also created a remedy for it, except for one disease: old age.” narrated by Ahmad (17726) and the authors of as-Sunan, Abu Dawood (3855), at-Tirmidhi (2038), and Ibn Maajah (3436). Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

And the Prophet (blessings and peace of Allah be upon him) said: “Whoever eats seven ‘ajwah dates in the morning, will not be harmed by any poison or witchcraft that day.” Narrated by al-Bukhaari (5769) and Muslim (2057).

Al-Bukhaari (5771) and Muslim (2221) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “No sick camel should be put with a healthy one.”

And the Prophet (blessings and peace of Allah be upon him) said: “If you hear of the plague in some land, do not enter it, and if it occurs in a land where you are, do not leave it.” Narrated by al-Bukhaari (5728) and Muslim (2218).

We ask Allah, may He be exalted, to relieve us of this calamity and epidemic.

And Allah knows best.

Source: IslamQA

Are you preparing for Ramadan?
https://www.nairaland.com/5784490/preparing-ramadan

Have You Paid Your Missed Siyaam (Fastings)?
https://www.nairaland.com/5784503/made-up-missed-fasts

COVID-19: How can we be relieved of the pandemics-IslamQA
https://www.nairaland.com/5784498/covid-19-how-relieved-pandemics-islamqa

COVID-19: Daily Sunnah Duas (prayers) For the Prevention And Protection
https://www.nairaland.com/5745631/covid-19-daily-sunnah-duas-prayers#87598893

Ramadan is less than 15 days today. May Allah count us among those that would witness the Glorious month in good health and sound faith. I am reminding you through below nice poster from Smile Dawwah Concept , some of the interesting experiences you would enjoy during the glorious month.

Are you ready for the glorious month?

As part of the preparation, kindly renew your intention and prepare for all good deeds that can fetch you reward during this period. May Allah make righteous deeds our ways (Ameen).

A ku imura awe...

IDnoble1:
. Shukran.
Like how many days did the holy prophet use to rest from fasting in the month of sha'baan in preparation to embrace Ramadan

Well, if you are the kind who use to fast Monday and Thursday you may still continue fasting till Ramadan comes except if these days fall on yaomul shaku (the last day/a day preceding Ramadan when we start searching for the crescent).

You may read more here:
https://islamqa.info/en/answers/13729/is-it-mustahabb-to-fast-the-whole-of-shabaan

Since, we are still at the earlier period of the Glorious month of Sha'aban (the month preceding Ramadan) - 8th today (NSCIA); it is good we revise the two below Aahadiths on the virtue of fasting in this glorious month:

1. The blessed companion Usama ibn Zaid , reports that he asked Prophet Muhammad : "Messenger of Allah, I have seen you fasting in the month of Shaban so frequently that I have never seen you fasting in any other month." Prophet Muhammad , replied: "That (Shaban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting."

2. Muslim (1156) narrated that Abu Salamah said: “I asked ‘Aa’ishah (may Allaah be pleased with her) about the fasting of the Messenger of Allaah (peace and blessings of Allaah be upon him), and she said: ‘He used to fast until we thought that he would always fast, then he would not fast until we thought that he would always not fast, but I never saw him fast in any month more than he fasted in Sha’baan. He used to fast all of Sha’baan, and he used to fast all of Sha’baan apart from a few days.’” (IslamQA)

Above reports indicate that fasting in the month of Shaban, though not obligatory is very deserving and that Prophet Muhammad did not like to miss it. (Islam city).

For more about information about the virtue of the month, see here, for example

Today is Thursday, 2nd, April 2020(at the time of the post) - equivalent to the 8th day of Shaaban (NSCIA). By implication, Monday (6th), Tuesday(7th), Wednesday(8th) and Thursday (9th of April) are respectively equivalent to the 12th; 13th, 14th and 15th (Ayaamul beed) where fast is recommended by the prophets in authentic Hadiths.

To this end, you are implored to take opportunity of these days to earn great reward, seek forgiveness, prepare for ramadan and have your prayers accepted. May Allah make it easy for us all.

Do not forget to inform your relatives too for whoever points someone to a righteous deed is as if he does it. We pray Allah make us witness more of it on earth in good faith and sound health (Ameen).

Was-salam Alaykum Waramotulah wabarakatuh.

Speech is a reflection of the character of a person and says much about who we are. It is an extension of what is in the heart.

Our beloved Prophet (Salallahu Alaihi Wasallam) was an example of the best speech and character. Nabi never shouted, or used vulgar language. He was not abusive to anyone and spoke with dignity and integrity.

Regrettably, today, people speak loosely to their parents, teachers, elders, spouses, employees, students and fellow humans. Shouting, screaming, harshness and vulgarity has become common. Some make derogatory and racial statements about others, sometimes publicly.

More dangerous and problematic is when people publicly make irresponsible and derogatory remarks about fellow Muslims. This is contrary to the teachings of the Qur’an and Sunnah and serves to sow division in the Ummah.

The Noble Qur’an warns us not to label people and to avoid causing hurt and offense to others. In Surah Hujurat, the Qur’an advises us, Do not ridicule people - Do not insult one another - Do not label each other with offensive names - Do not backbite about each other.

Abu Hurayrah (R) narrates that Rasulullah (Salallahu Alaihi Wasallam) said, “Whoever believes in Allah and the last day, should speak only that which is good or remain silent.” (Sahih Bukhari)

These are the beautiful teachings of Islam that serve to create harmony and cohesion in a community.

Culled from Darul Ihsan poster

Question
I often hear that there is great wisdom behind the calamities that befall people. What is this wisdom?.

Answer

Praise be to Allaah.

Yes, there is great wisdom behind calamities, including the following:

1 – To attain true submission and servitude (‘uboodiyyah) to Allaah, the Lord of the Worlds.

Many people are slaves to their whims and desires and are not true slaves of Allaah. They say that they are slaves of Allaah, but when they are tested they turn on their heels and lose out in this world and in the Hereafter, and that is an evident loss. Allaah says (interpretation of the meaning):

“And among mankind is he who worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter. That is the evident loss”

[al-Hajj 22:11]

2 – Trials prepare the believers to prevail on earth

It was said to Imam al-Shaafa’i (may Allaah have mercy on him): Which is better, patience or tests or prevailing? He said: Prevailing is the level attained by the Prophets, and there can be no prevailing except after trials. If a person is tried he will become patient, and if he remains patient he will prevail.

3 – Expiation of sins

al-Tirmidhi (2399) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Trials will continue to befall the believing man or woman in himself, his child and his wealth until he meets Allaah with no sin on him.” Narrated by al-Tirmidhi (2399), classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2280.

It was narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) “When Allaah wills good for His slave, He hastens the punishment for him in this world, and when Allaah wills ill for His slave, he withholds the punishment for his sins from him his sin until he comes with all his sins on the Day of Resurrection.” Narrated by al-Tirmidhi (2396); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (1220).

4 – Attainment of reward and a rise in status

Muslim (2572) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The believer is not harmed by a thorn or anything greater, but Allaah will raise him in status thereby, or erase a sin thereby.”

5 – Calamities provide an opportunity to think about one's faults and shortcomings and past mistakes.

Because if it is a punishment, what was the sin?

6 – Calamity is a lesson in Tawheed, faith and trust in Allaah

It shows you in a practical sense what you really are, so you will realize that you are a weak slave, and you have no strength and no power except with your Lord, then you will put your trust in Him in a true sense, and will turn to Him in a true sense, and put aside your position, pride, arrogance, self-admiration and heedlessness, and you will understand that you are poor and in need of your Lord, and you are weak and need to turn to the Most Strong, the Almighty, may He be glorified.

Ibn al-Qayyim said:

Were it not that Allaah treats His slaves with the remedy of trials and calamities, they would transgress and overstep the mark. When Allaah wills good for His slaves, He gives him the medicine of calamities and trials according to his situation, so as to cure him from all fatal illnesses and diseases, until He purifies and cleanses him, and then makes him qualified for the most honourable position in this world, which is that of being a true slave of Allaah (‘uboodiyyah), and for the greatest reward in the Hereafter, which is that of seeing Him and being close to Him. End quote.

Zaad al-Ma’aad, 4/195

7 – Calamities drive out self-admiration from our hearts and bring them closer to Allaah

Ibn Hajr said: Yoonus ibn Bukayr narrated in Ziyaadaat al-Maghaazi that al-Rabee’ ibn Anas said: A man said on the day of Hunayn: “We will never be defeated today for lack of numbers.” That upset the Prophet (peace and blessings of Allaah be upon him) and then they were defeated.

Ibn al-Qayyim said in Zaad al-Ma’aad (3/477):

In His wisdom, Allaah decreed that the Muslims should first taste the bitterness of defeat, despite their great numbers and adequate equipment and strength, so as to humble some people who felt proud as a result of the conquest of Makkah and who had not entered His land and His sanctuary as the Messenger of Allaah (peace and blessings of Allaah be upon him) had entered it, bending his head whilst riding his horse to the extent that his chin almost touched the saddle, out of humbleness before his Lord.

Allaah says (interpretation of the meaning):

“And that Allaah may test (or purify) the believers (from sins) and destroy the disbelievers”

[Aal ‘Imraan 3:141]

al-Qaasimi (4/239) said:

i.e., to cleanse them and purify them of sin and of pride and arrogance. He also cleanses them of the hypocrites, and make them stand out distinct from them… then He mentions another reason, which is “to destroy the disbelievers”, for if they prevail they will transgress and overstep the mark, which will be the cause of their downfall and destruction. The laws of Allaah dictate that when He wants to destroy His enemies and erase them, he makes available to them the means which will lead to their doom and eradication, among the greatest of which, after their kufr, is their transgression and tyranny in persecuting, opposing and fighting His close friends… Allaah destroyed those who waged war against the Messenger of Allaah (peace and blessings of Allaah be upon him) on the day of Uhud and persisted in kufr. End quote.

8 – To demonstrate the true nature of people, for there are people whose virtue is unknown until calamity strikes

al-Fudayl ibn ‘Iyaad said: As long as people are doing fine, their true nature is concealed, but when calamity strikes, their true natures are revealed, so the believer resorts to his faith and the hypocrite resorts to his hypocrisy.

Al-Bayhaqi narrated in al-Dalaa’il that Abu Salamah said: Many people were confused – i.e., after the Isra’ – and some people came to Abu Bakr and told him. He said: “I bear witness that he is telling the truth.” They said: “Do you believe that he went to Syria in one night then came back to Makkah?” He said: “Yes, and I believe him in more than that, I believe what he says of the Revelation that comes to him from heaven.” And because of that he was named al-Siddeeq.

9 – Calamities strengthen people’s resolve

Allaah chose for His Prophet (peace and blessings of Allaah be upon him) a hard life filled with all kinds of hardship from a young age, in order to prepare him for the great mission that awaited him, which none could bear but the strongest of men, who have gone through hardship and who are tested with calamities and bear them with patience.

The Prophet (peace and blessings of Allaah be upon him) was born an orphan, then it was not long before his mother died too.

Allaah reminded the Prophet (peace and blessings of Allaah be upon him) of that when He said (interpretation of the meaning):

“Did He not find you O Muhammad) an orphan and give you a refuge?”

[al-Duha 93:6]

It is as if Allaah wanted to prepare the Prophet (peace and blessings of Allaah be upon him) to bear responsibility and endure hardship from an early age.

10 – Another reason behind calamities and hardship is that a person becomes able to distinguish between true friends and friends who only have their own interests at heart.

11 – Calamities remind you of your sins so that you can repent from them.

Allaah says (interpretation of the meaning):

“Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself”

[al-Nisa’ 4:79]

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”

[al-Shoora 42:30]

Calamities offer an opportunity to repent before the greater punishment comes on the Day of Resurrection. Allaah says (interpretation of the meaning):

“And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam)”

[al-Sajdah 32:21]

The “near torment” is hardship in this world and bad things that happen to a person.

If life continues to be easy, a person may become conceited and arrogant, and think that he has no need of Allaah, so by His mercy He tests people so that they may return to Him.

12 – Calamities show you the true nature of this world and its transience, and that it is temporary conveniences, and shows us that true life is that which is beyond this world, in a life in which there is no sickness or exhaustion.

“Verily, the home of the Hereafter that is the life indeed (i.e. the eternal life that will never end), if they but knew”

[al-‘Ankaboot 29:64]

But this life is just hardship and exhaustion.

“Verily, We have created man in toil”

[al-Balad 90:4]

13 – Calamities remind you of the great blessings of good health and ease.

This calamity shows you in the clearest way the meaning of health and ease that you enjoyed for many years, but did not taste their sweetness or appreciate them fully.

Calamities remind you of blessings and the One Who bestows them, and cause you to thank and praise Allaah for His blessings.

14 – Longing for Paradise

You will never long for Paradise until you taste the bitterness of this world. How can you long for Paradise when you are content with this world?

This is some of the wisdom behind calamities, and the interests attained by them, and the wisdom of Allaah is great indeed.

And Allaah knows best.

Source: IslamQA (https://islamqa.info/en/answers/35914/the-wisdom-behind-calamities)

We do not want their 50% donation.
We want their exorbitant salaries and allowances be reduced!!

Alhaji, may Allah grant you and those infected quick recovery across the globe. May He protect the rest of us too from the evil of this pandemics (Ameen)

Well, I think you should reiterate to her that death is inevitable and there is another life after death where she is going to be questioned about her deen.

Also, inform her politely about the reward of worshipping Allah in this world which is Paradise and punishment for doing otherwise which is hell.

Also, tell her if she dies without praying, Muslims will not pray on her. She will just be buried like that.

All these should be done politely. Assist her with prayers too. May Allah grant her and us better understanding. Ameen.

.

Question:

Can we pray Jumuah at home if we make Jamaah since we are not permitted to pray in the mosque because of Corona Virus.

Answer:

Praise be to Allaah.
We advise these people to fear Allaah, may He be glorified and exalted, and to pray in congregation with the Muslims in the mosques, for the most correct scholarly view on these matters is that prayer in congregation must be offered in the mosques, and it is not permissible for a man to stay away from congregational prayers in the mosque unless he has an excuse. The Prophet (peace and blessings of Allaah be upon him) said: “I was thinking of ordering a man to give the iqaamah, then I would order a man to lead the people in prayer, and I would go with some men carrying bundles of firewood, to people who do not attend the prayer in congregation, and I would burn their houses down around them.”

These people may have prayed, but the Messenger (peace and blessings of Allaah be upon him) wanted them to pray with the congregation that is described as such in sharee’ah, and the congregation that is described as such in sharee’ah is the congregation that prays in the mosque. And the mosques are the places where people are called to come at the time of prayer. Hence ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: “Whoever would like to meet Allaah tomorrow as a Muslim, let him regularly attend these prayers where the call to them is given.”

“Where the call to them is given” means the place from which the call is made. This has to do with the five daily prayers.

With regard to Jumu’ah (Friday prayer), it is definitely obligatory to offer it in the mosque.

With regard to naafil prayers, the Prophet (peace and blessings of Allaah be upon him) said: “The best of prayers is that which is offered in one’s house, except the obligatory prayers.”

Based on this, it is better for a person to offer voluntary prayers in his house, apart from the voluntary prayers which are prescribed in the mosque such as the eclipse prayer, assuming that it is not obligatory. And Allaah is the Source of strength. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him), Majmoo’ Fataawa Ibn ‘Uthaymeen, 15/19

Shaykh Ibn ‘Uthaymeen also said:

It is not permissible for anyone or for any group to pray in the home when the mosque is nearby. But if the mosque is far away, and they cannot hear the adhaan, then there is no sin on them if they pray in a congregation in the house. The heedlessness that some people exhibit with regard to this issue is based on the view of some scholars (may Allaah have mercy on them) that the purpose of praying in congregation is to bring people together in prayer even if that is not in the mosque, and that if people pray in congregation, even in their homes, then they have done what is required.

But the correct view is that it is essential for the congregation to be in the mosque, because the Prophet (peace and blessings of Allaah be upon him) said: “I was thinking of ordering a man give the iqaamah…” End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 15/20.


Source: https://islamqa.info/en/answers/72398/they-pray-in-congregation-at-home

Conclusion: If Jumuah is banned in your town because of Corona Virus and you have no other masjid to pray, then you should pray Dhur at home even if you make the number of people that can pray Jamah

Below are the daily Sunnah Duas for the prevention and protection from COVID-19 as compiled by [url=https;//www.darulihsan.com]Darul Ihsan[/url].


May Allah protect us and family from this deadly virus and related (Ameen)

In the name of Allah, the most beneficent and the most merciful

The Nigerian Supreme Council for Islamic Affairs (NSCIA) under the leadership of its President-General, His Eminence, the Sultan of Sokoto, Alhaji Muhammad Saad Abubakar, CFR,mni., has keenly followed the developments around the COVID-19 pandemic globally, and the situation in Nigeria in particular. It is pertinent to note that this strain of the coronavirus is the most virulent that the world has had to deal with in recent times; and it is important not to trivialize, oversimplify or politicise the issue.

Allah said in the Glorious Qur’an: “God does not intend to inflict hardship on you” (Qur’an 5:6); “Allah desires ease for you, and He does not desire hardship for you” (Qur’an 2:185); “And guard against the mischief that will not only bring punishment to the wrong-doers among you” (Qur’an 8:25); And regarding our duty to take responsible action while at the same time trusting in Allah, the Prophet (SAW) once said: “Tie her (your camel) and then trust in Allah” (Sunan at-Tirmidhi, no.2517).

Similarly, it is well-known that one of the higher objectives of Islamic Law (maqasid al-Shari’ah) is the “preservation of life” (hifz al-nafs) as well as the promotion of the common good and public benefit (Jalb al-Masalih) and the prevention of harm or evil (dar’ al-mafasid); and in line with Islamic legal maxims (qawa’id al-shariyyah) - such as “Harm must be eliminated” (Al-dararu yuzal); “prevention of evil takes priority over the attraction of benefit” (Dar’ al-mafasid awla min jalb al-masalih), and “harm is eliminated to the extent that is possible” (Al-dararu yudfa‘u bi-qadr al-imkaan) - it becomes obligatory for all segments of the country, including religious and traditional bodies, to cooperate with the government and appropriate agencies to combat this disease, prevent further transmission, and control the virus with Allah’s help.

Hence, the NSCIA wishes to advise all Muslim organizations, Mosque committees, Imams, scholars, Da'awah activists and the general Muslim Ummah and indeed, the entire citizens of our dear Country as follows:

1. It is strongly advised that all segments of the society, including religious bodies adhere strictly to all public health directives and regulations provided by the competent authorized agencies such as Nigeria Centre for Disease Control (NCDC) - available on www.ncdc.gov.ng - and the Federal and State Ministries of Health regarding COVID-19. This is in line with the Qura’nic injunction, “O You who believe, obey Allah and the Messenger, and those in authority among you” (Qur’an 4:59).

2. It is important for everyone to take all necessary precautions to prevent the spread of the disease. Such precautions include frequent handwashing with soap, limiting physical contact by giving verbal salutations instead of shaking hands and hugging, observing proper hygiene when coughing or sneezing, etc. Imams, preachers, and organizations should sensitize their members about these precautionary steps. It should be noted that these measures are all almost exactly similar to the ones that were taken when such kind of pandemic took place during the reign of Caliph Umar (r.a.) in the 18th year after Hijra which caused the death of several companions of the Prophet (s.a.w). That was ta'uun amwaas (the Amwaas epidemic).

3. It is important for all parties to cooperate with appropriate agencies working to limit the spread of the disease and to eradicate it. The command of Allah is for the faithful to “cooperate in doing goodness and piety, and not help one another in sin and transgression” (Qur’an 5:2). Thus, there should be no circulation of rumours, false and misleading information; and only official statements from appropriate agencies should be relied upon.

4. In the event of confirmed emergence of the infection in several figures, regarding the congregational prayers, in such affected places, including the Friday prayers, funeral prayers, tarawih prayers and Eid prayers; people with compromised immunity such as the elderly, children, those with underlying health conditions amongst others should observe their prayers in their homes or wherever they are, and pray Zuhr in place of the Friday (Jum’ah) prayers.

5. Regarding the Hajj and Umrah, it is obligatory to adhere to all directives issued by the government of the Kingdom of Saudi Arabia, which are geared towards ensuring the well-being and safety of all; and are made in consultation with relevant knowledgeable stakeholders for common good.

6. We urge mosques and Islamic centres to strongly discourage members from attending any mosque activities even if they are only experiencing mild symptoms. The symptoms include respiratory problems, fever, cough, shortness of breath and breathing difficulties. It is obligatory (wajib) for you to keep away and self-isolate if you have been diagnosed with Coronavirus in order to prevent the virus from spreading. Preventing harm, especially to the lives of others, takes precedence over the benefits of attending mosque activities. Self-isolation, quarantine and social distancing are all integral parts of prevention of harm (dar’ul mafasid) in these critical times.

7. It is very likely that governments and appropriate agencies would start putting social distancing measures in place very soon, depending on the severity of the situation. This could mean that major public gatherings are closed. This will inevitably have a significant impact on the Muslim community, specifically our mosques, schools, study groups, madrasas and Islamic centres, especially with Ramadan just a few weeks away, and we fervently pray to Allah in His Glorious Names and Attributes not to allow the pandemic to last that long. In the event of such restrictions, we emphatically urge all Muslims to comply fully with such measures that are in the public interest of all.

8. Should it become necessary to suspend congregational prayers in the mosques, the Prophetic example in this regard is for the caller to prayer (Mu’adhdhin) to announce during the Call to Prayer (adhan): “Pray in your dwellings! Pray in your dwellings!” This measure again can be based on analogy that can be drawn from the Hadith in which the Prophet (s.a.w.) prohibits those who eat onion or garlic from attending congregation to avoid harming others with the odour of their mouths. It is obviously more necessary to prevent infection that may lead to death than mere harm with smell.

9. Business owners and traders should be urged to fear Allah and avoid hoarding essential products, creating artificial scarcity or unnecessary inflation of prices. Similarly, the populace should be considerate in their purchases and avoid reckless and extravagant purchases that prevent others from accessing essential commodities. The Prophet Muhammad (SAW) said, “The merciful will be shown mercy by the Most Merciful…” (Sunan al-Tirmidhi, no.1924)

Indeed, these are trying times for the Ummah, the country, and the world in general; hence we urge everyone to return to Allah in repentance and supplication, asking Him to lift this illness from all people, remove all tribulations from our lands, and grant us all safety and security.

Signed
Professor Salisu Shehu
Deputy Secretary General