Signs of Puberty in Islam

Islamically, one is considered pubescent/adolescent if one of the following things happen:

1. Pubic hair, which is the growth of coarse hair around the private part (Not according to the madhâhib ash-Shâfi`i and Abû Hanîfah)
2. Emission of maniyy from the private part
3. Menstruation [for a woman]
4. If none of the above happen, then when he/she turns 15 lunar years old

Maniyy for a man is semen, which is a thick, white liquid that gushes.

Maniyy for a woman is a thin and yellow fluid.

Imâm an-Nawawi said about maniyy: "The scholars said: When a man is healthy, his semen is white and thick, and gushes out in spurts accompanied by feelings of pleasure. After it has come out, it is followed immediately by a feeling of being drained and exhausted. Its smell is like that of palm tree pollen, which in turn resembles the smell of dough [...] Each one of these three characteristics is sufficient for it to be defined as semen; it is not necessary for all three features to be present. If none of them are present, the substance cannot be described as semen and in all likelihood it is not.
"All of the above applies to the maniyy of men; in the case of women, their maniyy is thin and yellow, although it could become white if the woman is strong. It has two distinguishing characteristics, either of which is sufficient to class the substance as maniyy: firstly, it smells like the maniy of men, and secondly, its emission is accompanied by feelings of pleasure and is immediately followed by exhaustion."

It is also worth noting that the one who is insane is not considered mukallaf.

The Day of `Âshûrâ'

بسم الله والحمد لله, والصلاة والسلام على رسول الله

The day of `Âshûrâ' is the tenth day of the month of Allâh, al-Muharram.

Fasting

It is a confirmed sunnah to fast on both Tâsû`â' and `Ashûrâ', which are the ninth and tenth days of Muharram.

The evidence for fasting on `Âshûrâ' is the the hadîth in which Ibn `Abbâs (رضي الله عنه) says: "When the Prophet (صلى الله عليه وسلم) came to Madînah, he found (the Jews) fasting on the day of `Âshûrâ' (i.e. 10th of Muharram). They used to say: 'This is a great day on which Allâh saved Mûsâ and drowned the folk of Pharaoh. Mûsâ observed the fast on this day, as a sign of gratitude to Allâh.' The Prophet said, 'I am closer to Mûsâ than they.' So, he observed the fast (on that day) and ordered the Muslims to fast on it." [Narrated by al-Bukhâriyy, 4/609]

The evidence for fasting on Tâsû`â' is in the hadîth related by Ibn `Abbâs (رضي الله عنه), who reported the following: "[When] the Messenger of Allâh (صلى الله عليه وسلم) fasted on the day of `Âshûrâ' and commanded that it should he observed as a fast, they (his Companions) said to him: 'Messenger of Allâh, it is a day which the Jews and Christians hold in high esteem.' Thereupon the Messenger of Allâh said: 'When the next year comes, Inshâ'allâh, we would observe fast on the 9th.' But the Messenger of Allâh died before the advent of the next year." [Narrated by Muslim, 2528]

Imâm an-Nawawi (رحمه الله) said: The scholars among our companions and others said that there are several reasons for recommending fasting on the ninth day (Tâsû`â'):

1. The intention behind it is to be different from the Jews who limit their fasting to the tenth day.
2. The intention was to join the fast of `Âshûrâ' to another day, just as it is not allowed to fast on a Friday on its own [but it is allowed if one fasts the day before or the day after as well].
3. The idea is to be on the safe side and make sure one is fasting on the tenth, in case the moon sighting was not accurate and what people think is the ninth is actually the tenth.

In another hadîth, the Prophet (صلى الله عليه وسلم) said: "...and I seek from Allâh that fasting on the day of `Âshûrâ' may atone for the sins of the preceding year." [Narrated by Muslim, 2602; Abî Dâwûd, 2419]

However, the atonement and expiation of sins from fasting `Âshûrâ', as well as fasting Ramadân, fasting `Arafah, etc. applies to minor sins only. Major sins need separate repentance.

Refutation of What the Shî`ah Do On `Âshûrâ'

With regard to what the Shî`ah do on `Âshûrâ' of slapping their cheeks, striking and cutting their heads, shedding their blood and making special foods, this is all bid`ah (objectionable innovation). It is not permissible to take part in that, or to help those who do it, or to eat this food that they have prepared for their innovation and misguidance, because that is cooperating in sin and transgression.

It was reported from `Abdullâh bin Mas`ûd (رضي الله عنه) that the Prophet (صلى الله عليه وسلم) said, "He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us." (Narrated by al-Bukhâri, 2/382) A similar hadîth was narrated by Muslim (184)

The day of `Âshûrâ' is regarded by the Shî`ah as the day of mourning the martyrdom of Husayn (رضي الله عنه), and they mark this by harming themselves and shedding their blood. To attribute the significance of `Âshûrâ' to Husayn's martyrdom is totally baseless because the sanctity of `Âshûrâ' was proven, beyond doubt, from the time of the Messenger of Allâh (صلى الله عليه وسلم), whilst Husayn was martyred fifty years after the Prophet left this earth. The fact that the martyrdom of Husayn occurred on the day of `Âshûrâ' has absolutely no bearing on the significance of this day, nor is the sanctity of this day derived from this event. On the contrary, it is one of the merits of Husayn that he was martyred on the day of `Âshûrâ'.

Al-Hâfiz ibn Kathîr said (رحمه الله): Every Muslim should mourn the killing of al-Husayn (رضي الله عنه), for he is one of the leaders of the Muslims, one of the scholars of the Sahâbah, and the son of the daughter of the Messenger of Allâh, who was the best of his daughters. He was a devoted worshipper, and a courageous and generous man. But there is nothing good in what the Shî`ah do of expressing distress and grief, most of which may be done in order to show off. His father was better than him and he was killed, but they do not take his death as an anniversary as they do with the death of al-Husayn. His father was killed on a Friday as he was leaving the mosque after Fajr prayer, on the 17th of Ramadân in 40 AH. [...] The Messenger of Allâh (صلى الله عليه وسلم) is the leader of the sons of Adam in this world and the Hereafter, and Allâh took him to Him as the Prophets died before him, but no one took the dates of their deaths as anniversaries on which they do what these ignorant Raafidis (Shi`ahs) do on the day that al-Husayn was killed.

والله أعلم و أحكم

The Month of Muharram

بسم الله والحمد لله, والصلاة والسلام على رسول الله

The first month of the Islamic year 1433 has arrived. Indeed, month of Muharram is one that has virtues in it. This is explained below.

Muharram -- One of the Four Sacred Months of Allâh

Allâh (سبحانه وتعالى) says in the Qur'ân:

"Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them." (TMQ at-Tawbah 9:36)

It was narrated from Abî Bakrah (رضي الله عنه) that the Messenger of Allâh (صلى الله عليه وسلم) said: "Time has come back to its original state which it had on the day Allah created the Heavens and the Earth. The year is twelve months, four of which are sacred, three of them are in succession, namely Dhu-l-Qa`dah, Dhu-l-Hijjah and Muharram, [the fourth being the] Rajab of [the tribe of] Mudar which is between Jumadâ [ath-Thâni] and Sha`bân. (Narrated by al-Bukhâri (7/458) and Muslim (4160))

Allâh’s (سبحانه وتعالى) words (interpretation of the meaning): “do not wrong yourselves during them…” mean do not wrong yourselves by sinning in these sacred months, because sin in these months is worse than in other months. It was reported that Ibn `Abbâs said that this phrase (do not wrong yourselves during them…) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.

Qatâdah (رضي الله عنه) said about Allâh's (سبحانه وتعالى) Statement “do not wrong yourselves during them…”: "Injustice during the Sacred Months is worse and graver than injustice in other months. Verily, injustice is always wrong, but Allah makes things graver than others as He will.''
He also said, "Allah (سبحانه وتعالى) has chosen some of His creation above others. He chose Messengers from angels and from men. He also chose His Speech above all speech, the Masâjid above other areas of the earth, Ramadan and the Sacred Months above all months, Friday above the other days and Laylatu-l-Qadr (The Night of Decree) above all nights. Therefore, sanctify what Allah has sanctified, for doing so is the practice of people of understanding and comprehension.'' (See Tafsîr Ibn Kathîr: Tafsîr of Surah at-Tawbah, âyah 36).

Fasting the Month of Muharram

During the month of Muharram, the Muslim is encouraged to fast as many days as he can. This is proven by the Hadîth reported by Abû Hurayrah (رضي الله عنه) that the Prophet (صلى الله عليه وسلم) said: "The most excellent fast after Ramadân is Allâh's (سبحانه وتعالى) month, al-Muharram, and the most excellent prayer after what is prescribed is prayer during the night." (Narrated by Muslim, 2611)

The fact that the Prophet (صلى الله عليه وسلم) called Muharram the month of Allâh further elevates the status of this month.

However, it was proven that the only month the Messenger of Allâh (صلى الله عليه وسلم) used to fast in its entirety was Ramadân, so this hadîth is probably meant to encourage the Muslim to fast more in Muharram.

Also, it was proven that the Prophet (صلى الله عليه وسلم) used to fast the most in the month of Sha`bân [apart from Ramadân], as can be seen from what `Â'ishah (رضي الله عنها) said: "I never saw Allah's Apostle fasting for a whole month except the month of Ramadan, and did not see him fasting in any month more than in the month of Sha`ban." (Narrated by al-Bukhâri, 3/190)

It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month. (See Sharh Sahîh Muslim by Imâm an-Nawawi).

`Âshûrâ'

[Click here to read about the day of `Âshûrâ']

Warfare in Muharram

To initiate warfare is forbidden in all four sacred months, which includes Muharram.

Allâh (سبحانه وتعالى) says:

"They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, "Fighting therein is a great (transgression)..."(TMQ al-Baqarah 2:217)

والله أعلم و أحكم

The First 10 Days of Dhu-l-Hijjah

Bismillâh, wal-hamdulillâh

There is no doubt that the best days of the year are the first ten days of the month of Dhu-l-Hijjah. 

It was reported from Ibn `Abbâs (رضي الله عنه) that the Prophet said, "No good deeds done on other days are superior to those done on these (first ten days of Dhu-l-Hijjah)." Then some companions of the Prophet said, "Not even Jihâd?" He replied, "Not even Jihâd, except that of a man who does it by putting himself and his property in danger (for Allâh's sake) and does not return with any of those things." [Narrated by al-Bukhâriyy 2/86]

Allâh swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allâh says (interpretation of the meaning): "By the dawn; by the ten nights" [TMQ al-Fajr 89:1-2]. Ibn ‘Abbâs, Ibn az-Zubayr, Mujâhid and others of the earlier and later generations said that this refers to the first ten days of Dhu-l-Hijjah, as well as the majority of the scholars. Ibn Kathîr said: "This is the correct opinion." (Tafsîr Ibn Kathîr, 8/413)

Abu Hurayrah (رضي الله عنه) relates that the Messenger of Allah (saws) said, “There are no days more loved to Allah for you to worship Him therein than the ten days of Dhu-l-Hijjah. Fasting any day during it is equivalent to fasting one year and to offer salat at-tahajjud (late-night prayer) during one of its nights is like performing the late night prayer on the night of power. [i.e., Laylat al-Qadr].” [Related by at-Tirmidhiyy, Ibn Mâjah, and al-Bayhaqiyy]

These ahâdîth and others indicate that these ten days are better than all other days of the year, with no exception, even the last ten days of Ramadân. But the last ten nights of Ramadân are better than the first ten nights of Dhu-l-Hijjah, because they include Laylat al-Qadr, which is better than a thousand months. (See Tafsîr Ibn Kathîr, 5/412)

Deeds That Can Be Performed


Among the deeds that can be performed during these blessed days are:

1. Fasting

Abu Hurayrah (رضي الله عنه) relates that the Messenger of Allâh (saws) said, “There are no days more loved to Allâh for you to worship Him therein than the ten days of Dhu-l-Hijjah. Fasting any day during it is equivalent to fasting one year and to offer salat at-tahajjud (late-night prayer) during one of its nights is like performing the late night prayer on the night of power. [i.e., Laylat al-Qadr].” [Related by at-Tirmidhiyy, Ibn Mâjah, and al-Baihaqiyy]

Hafsah reported, “There are five things that the Messenger (saws) never abandoned: fasting the day of `Âshûrâ', fasting the [first] 10 [days of Dhu-l-Hijjah] (excluding the 10th day), fasting 3 days of every month and praying two rak`ât before the dawn prayer.” [Related by Ahmad and an-Nasâ'iyy]

It was narrated from Hunaydah ibn Khâlid from his wife, that one of the wives of the Prophet (peace and blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu-l-Hijjah and the day of `Âshûrâ', and three days each month, the first Monday of the month and two Thursdays. [Narrated by al-Nasâ’iyy, 4/205 and by Abî Dawûd; classed as sahîh by al-Albâniyy in Sahîh Abî Dâwûd, 2/462]


As can be seen from the above ahâdîth, it is strongly recommended to fast during the first nine of these days (It is harâm to fast on Eid al-Adhâ, the 10th day of Dhu-l-Hijjah). If one cannot fast on all nine days, then he may fast on Mondays and Thursdays, which fulfills another sunnah of the Prophet. If not, then one may fast three of the first nine days, which fulfills another sunnah of the Prophet, which was to fast three days of every month. This fast is said to also counts as perpetual fast (See Sahîh Muslim, 2602). If not, then one may fast only the ninth day, which is the day of `Arafah. The Prophet said about fasting on this day: "I seek from Allâh that fasting on the day of `Arafah may atone for the sins of the preceding and the coming years. (Narrated by Muslim, 2602)

2. Saying Tasbîh, Tahmîd, Takbîr & Tahlîl.


Allaah says (interpretation of the meaning): “That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)” [al-Hajj 22:28]

The majority are of the view that the “appointed days” are the first ten days of Dhu’l-Hijjah, because it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the appointed days are the first ten days of Dhu’l-Hijjah.

The best way to praise Allah during these days is by saying Tasbîh (Subhânallâh (How perfect Allâh is)), Tahmîd (Al-hamdulillâh (Praise be to Allâh)), Takbîr (Allâhu Akbar (Allâh is the Greatest)) & Tahlîl (Lâ ilâha illa-llâh (No one is God except Allâh)) during the first ten days of Dhu-l-Hijjah, saying these words out loud in the mosques, homes, streets and every place in which it is permissible to remember Allaah, to perform this act of worship openly and proclaim the greatness of Allaah. Men should recite out loud and women should recite quietly.

It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days that are greater before Allaah or in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahleel, takbeer and tahmeed during them.” [Narrated by Ahmad, 7/224; classed as saheeh by Ahmad Shaakir]

The takbîrât of Eid can be said as well

There is sound evidence that Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them) used to go out in the marketplace during the first ten days of Dhu’l-Hijjah, reciting Takbeer, and the people would recite Takbeer when they heard them. However,the idea behind reminding the people to recite Takbeer is that each one should recite it individually, not in unison, as there is no basis in Sharee’ah for doing this.

There are many more ways to perform dhikr if one wishes to, such as istighfâr (saying astaghfirullâh (I seek forgiveness from Allâh)).

3. Performing Hajj and `Umrah.

One of the greatest deeds that can be done during these ten days is Hajj. Whoever Allaah helps to go on Hajj and do the rituals in the required manner will  in sha Allaah – be included in the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “An accepted Hajj brings no less a reward than Paradise.” [Narrated by al-Bukhâriyy, 3/1; Muslim, 3127]


4. Udhiyah (Sacrifice)

Another of the righteous deeds that bring a person closer to Allaah in these ten days is to slaughter the sacrifice and to look for a good, fat animal and to spend money on it for the sake of Allaah.

5. Performing More Good Deeds

There are many more deeds that can be performed, such as sincerely repenting to Allâh, praying extra nawâfil, reading and studying the Qur'ân, searching for beneficial knowledge and reviving the sunnah, in addition to the above.

So, as Muslims, we should welcome the ten days of Dhul Hijjah, the greatest days of the year, with the same fervor and enthusiasm as we welcome the last ten nights of Ramadan or any other blessed days in Islam. We should make the most of these days before they depart for another year.

Wallâhu A`lam wa Ahkam

Days on Which It Is Recommended to Fast

Bismillâh, wal-hamdullillâh

Apart from the month of Ramadân, there are many days on which it is encouraged to fast. Among them are:

 1. `Âshûrâ' (10th Day of Muharram), as well as Tâsû`â' (9th Day of Muharram)

The evidence for fasting on `Âshûrâ' is the the hadîth in which Ibn `Abbâs says: "When the Prophet came to Madînah, he found (the Jews) fasting on the day of `Âshûrâ' (i.e. 10th of Muharram). They used to say: 'This is a great day on which Allâh saved Mûsâ and drowned the folk of Pharaoh. Mûsâ observed the fast on this day, as a sign of gratitude to Allâh.' The Prophet said, 'I am closer to Mûsâ than they.' So, he observed the fast (on that day) and ordered the Muslims to fast on it." [Narrated by al-Bukhâriyy, 4/609]

The evidence for fasting on Tâsû`â' is in the hadîth related by Ibn `Abbâs, who reported the following: "[When] the Messenger of Allâh fasted on the day of `Âshûrâ' and commanded that it should he observed as a fast, they (his Companions) said to him: 'Messenger of Allâh, it is a day which the Jews and Christians hold in high esteem.' Thereupon the Messenger of Allâh said: 'When the next year comes, Inshâ'allâh, we would observe fast on the 9th.' But the Messenger of Allâh died before the advent of the next year." [Narrated by Muslim, 2528]

In another hadîth, the Prophet said: "...and I seek from Allâh that fasting on the day of `Âshûrâ' may atone for the sins of the preceding year." [Narrated by Muslim, 2602; Abî Dâwûd, 2419]

2. The Day of `Arafah (9th Day of Dhu-l-Hijjah)

The evidence for this is the saying of the Prophet reported by Abû Qatâdah: "I seek from Allâh that fasting on the day of `Arafah may atone for the sins of the preceding and the coming years. [Narrated by Muslim, 2602; Abî Dâwûd, 2419]

Fasting the day of `Arafah is only mustahabb for those not standing on `Arafah. This is proven by the following hadîth reported by Abî Hurayrah: "Ikrimah said: 'We were with Abû Hurayrah in his house when he narrated to us: "The Apostle of Allâh prohibited fasting on the day of `Arafah at `Arafah."'" [Narrated by Abî Dâwûd, 2434]

3. The Month of Muharram

During the month of Muharram, the Muslim is encouraged to fast as many days as he can. This is proven by the Hadîth reported by Abû Hurayrah that the Prophet said: "The most excellent fast after Ramadân is Allâh's month, al-Muharram, and the most excellent prayer after what is prescribed is prayer during the night." [Narrated by Muslim, 2611]

4. The Month of Sha`bân

It is also encouraged to fast as much as one can from the month of Sha`bân, as proven from the following Hadîth reported from `Â'ishah: "The Messenger of Allâh did not observe fast in any month of the year more than in the month of Sha`bân, and used to say: Do as many deeds as you are capable of doing, for Allâh will not become weary (of giving you reward), but you would be tired (of doing good deeds); and he also said: The deed liked most by Allâh is one to which the doer adheres constantly even if it is small." [Narrated by Muslim, 2582]

5. Six Days of Shawwâl

The one who follows up the fast of Ramadân by fasting six days of Shawwâl gains the reward of fasting the whole year, and in some narrations, fasting for one's whole life.

Abû Ayyûb al-Ansâri (Allah be pleased with him) reported Allâh's Messenger as saying: He who observed the fast of Ramadan and then followed it with six (fasts) of Shawwal. it would be as if he fasted perpetually. [Narrated by Muslim, 2614]

Thawban (Allâh be pleased with him) relates that the Messenger of Allâh (blessings and peace be upon him, his family, and companions) said, “Whoever fasts Ramadân, and then six days after Eid, it is [like fasting] an entire year. Whoever does a good deed shall have ten times its reward.” [Narrated by Ibn Mâjah, Muntaqa]

6. Fasting Three Days of Each Month

In a hadîth, Abû Hurayrah reports: My friend (the Prophet) advised me to observe three things: to fast three days a month, to pray two Rak`ât of Duhâ prayer (forenoon prayer), and to pray Witr before sleeping. [Narrated by al-Bukhâriyy, 3/202; Muslim, 1558]

It was also reported by Hafsah, Mother of the Believers that: "The apostle of Allâh used to fast three days every month: Monday, Thursday and Monday in the next week." [Narrated by Abî Dâwûd, 2445]

It was reported from Qatâdah Ibn Malhan al-Qaysi that: The Apostle of Allâh used to command us to fast the days of the white (nights): thirteenth, fourteenth and fifteenth of the month. He said: This is like keeping perpetual fast. [Narrated by Abî Dâwûd, 2443]

Mu'adha al-'Adawiyya reported that she asked `Â'ishah, the wife of the Apostle of Allâh, whether the Messenger of Allâh observed fasts for three days during every month. She said: "Yes." I said to her: "Which were (the particular) days of the month on which he observed fast?" She said: "He was not particular about the days of the month on which to observe fast." [Narrated by Muslim, 2600]

7. Fasting on Mondays & Thursdays

The Prophet (peace and blessings of Allâh be upon him) was asked about fasting on Mondays and Thursdays, and he said: “Those are two days on which people’s deeds are shown to the Lord of the Worlds, and I want my deeds to be shown to Him when I am fasting.” [Narrated by an-Nasâ’iyy, 2358; Ibn Mâjah, 1740; Ahmad, 8161]

It was reported that `Â'ishah said: “The Messenger of Allâh (peace and blessings of Allâh be upon him) was keen to fast on Mondays and Thursdays.” [Narrated by an-Nasâ’iyy, 2320; at-Tirmidhiyy, 287]

8. Fasting Alternate Days (The Fast of Dâwûd)

This is the best type of fasting apart from the month of Ramadân.

It was reported from `Abdullâh ibn 'Amr ibn al-`Âs that the Messenger of Allâh said: "The most beloved prayer to Allâh is that of Dâwûd and the most beloved fasts to Allâh are those of Dâwûd. He used to sleep for half of the night and then pray for one third of the night and again sleep for its sixth part and used to fast on alternate days." [Narrated by al-Bukhâriyy, 2/231] A similar hadîth was narrated in Sahîh Muslim [2595]

Wallâhu A`lam wa Ahkam

The 3 Degrees of Islâm

Bismillâh wal-hamdulillâh

There are three degrees of Islâm, which are: Islâm, Îmân and Ihsân. Each of them has a meaning and certain pillars or essential parts.

1 – Islâm, which in Arabic means submission. In sharî`ah terminology its meaning varies according to usage, and it may mean one of two things:

(i) When the word is used on its own and is not accompanied by the word Îmân (faith, belief), it refers to the religion as a whole, including both major and minor issues of belief, words and deeds, as in the verses where Allâh says:

“Truly, the religion with Allâh is Islâm” [TMQ Âli `Imrân 3:19]

“and have chosen for you Islâm as your religion” [TMQ al-Mâ'idah 5:3]

“And whoever seeks a religion other than Islâm, it will never be accepted of him” [TMQ Âli `Imrân 3:85]

Hence some of the scholars defined Islâm as meaning: Submitting to Allâh by affirming that He is One (Tawhîd) and submitting to Him by obeying Him and disavowing Shirk and its people.

(ii) When it is used in conjunction with the word Îmaan (faith, belief), in which case it refers to outward deeds and words, as in the verses where Allâh says:

“The bedouins say: ‘We believe.’ Say: ‘You believe not but you only say, “We have surrendered (in Islâm),”for Faith has not yet entered your hearts’…”

[TMQ al-Hujurât 49:14]

It is narrated from Sa`d ibn Abî Waqqâs that the Messenger of Allâh (صلى الله عليه وسلم ) distributed (Zakâh) amongst (a group of) people while Sa`d was sitting there. Sa`d said: But the Messenger of Allâh (صلى الله عليه وسلم) left a man who I thought the best of them all, and did not give him anything. I said, “O Messenger of Allâh, why did you leave out So and so? By Allâh I regard him as a faithful believer.” The Messenger of Allâh (صلى الله عليه وسلم) said: “Or (merely) a Muslim.” I remained quiet for a while, but could not help repeating my question because of what I knew about him. I said, “O Messenger of Allâh, why did you leave out so and so? By Allâh I regard him as a faithful believer.” The Messenger of Allâh (صلى الله عليه وسلم) said: “Or (merely) a Muslim.” I remained quiet for a while, but could not help repeating my question because of what I knew about him. I said, “O Messenger of Allâh, why did you leave out So and so? By Allâh I regard him as a faithful believer.” The Messenger of Allâh (صلى الله عليه وسلم) said: “Or (merely) a Muslim. I give to one person even though another is dearer to me, for fear that he might be thrown on his face in the Fire.” [Narrated by al-Bukhâriyy (27) and Muslim (150)]

With regard to the Prophet’s words “or (merely) a Muslim,” when Sa`d (رضي الله عنه) said to him, “By Allâh I regard him as a faithful believer” mean: You do not know about his faith, all you can see is his Islâm in the sense of his outward actions.

2 - The second degree is Îmaan (faith), which in Arabic means belief which is committed to submission. In Islamic terminology its meaning varies according to usage and it may mean one of two things:

(i) When the word is used on its own and is not accompanied by the word Islâm, it refers to the religion as a whole, as in the verses where Allâh says:

“Allâh is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light” [TMQ al-Baqarah 2:257]

“and put your trust in Allâh if you are believers indeed” [TMQ al-Mâ’idah 5:23]

And the Prophet (صلى الله عليه وسلم) said: “No one will enter Paradise except the believers.” [Narrated by Muslim (114)]

Hence the salaf were unanimously agreed that Îmân means “affirming in the heart – which includes actions of the heart – and saying with the tongue and acting with one’s physical faculties. It increases by doing acts of obedience and decreases by committing sin.”

Hence Allâh limited the word Îmân to those who adhere to His religion in full, inwardly and outwardly, when He said:

“The believers are only those who, when Allâh is mentioned, feel a fear in their hearts and when His Verses (this Qur’ân) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone);
Who perform As-Salaah (Iqaamat‑as‑ Salaah) and spend out of that We have provided them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and forgiveness and a generous provision (Paradise)” [TMQ al-Anfâl 8:2-4]

And Allâh referred to Îmân as including all of that when He said:

“but Al-Birr is (the quality of) the one who believes in Allâh, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masâkîn (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salâh (Iqâmat-as-Salâh), and gives the Zakât, and who fulfil their covenant when they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al‑Muttaqûn (the pious)” [TMQ al-Baqarah 2:177]

And the Prophet (صلى الله عليه وسلم) referred to Îmân as including all of that in the hadîth about the delegation of `Abd al-Qays, where he said: “I enjoin you to believe in Allâh alone. Do you know what belief (or faith) in Allâh alone is?” They said: “Allâh and His Messenger know best.” He said: “To bear witness that there is no god but Allâh and that Muhammad is the Messenger of Allâh, to establish regular prayer, to pay zakâh, to fast Ramadân, and to give one-fifth of the war-booty (the khums).” [Narrated b yal-Bukhâriyy (53) and Muslim (17)]

The Prophet (صلى الله عليه وسلم) described fasting the month of Ramadân out of faith and in the hope of reward as being part of faith; he also said the same concerning spending the night of Laylat al-Qadr in prayer, fulfilling one's trusts, jihâd, Hajj, attending funerals, etc. The Messenger of Allâh (صلى الله عليه وسلم)says: “Faith has seventy-odd branches, the highest of which is saying Lâ ilâha ill-Allâh (there is go god except Allâh) and the least of which is removing a harmful thing from the road.” It would take too long to mention all the verses and ahâdîth that speak of this topic. [Narrated by al-Bukhâriyy (9) and Muslim (35)]

(ii) When the word îmân is used in conjunction with the word Islâm. In this case it is understood as referring to inward beliefs as in the hadîth of Jibrîl etc., and as in the hadîth of the Prophet (صلى الله عليه وسلم) concerning the funeral du`â': “O Allâh, whomever among us you cause to live, cause him to live in Islâm, and whomever among us you cause to die, cause him to die in Îmân (faith).” [Narrated by at-Tirmidhiyy, 1-24; he said it is hasan sahîh.] That is because physical actions can only be accomplished during life, but when one is dying all that is left is the words and actions of the heart.

The point is that when either word, îmân or Islâm, is used alone, there is no difference between them, rather each of them when used alone refers to the entire religion. If there is any difference between them, then the word Islâm refers to outward physical actions and the word Îmân refers to inward actions of the heart. This is what is indicated by the hadîth of Jibrîl which was from `Umar ibn al-Khattâb who said:

One day when we were with the Messenger of Allâh (صلى الله عليه وسلم), there appeared before us a man whose clothes were exceedingly white and his hair was exceedingly black, and there were no signs of travel on him. No one among us recognized him. He came and sat down by the Prophet (صلى الله عليه وسلم) and rested his knees against his and placed the palms on his hands on his thighs. He said: “O Muhammad, tell me about Islam.” The Messenger of Allâh (صلى الله عليه وسلم) said: “Islâm is to testify that there is none worthy of worship except Allaah and that Muhammad is the Messenger of Allaah, to establish regular prayer, to pay zakâh, to fast Ramadân and to go on pilgrimage to the House if you are able to.” He said: “You have spoke the truth.” And we were amazed at his asking that and saying that he had spoken the truth. Then he said: “Tell me about Îmaan (faith, belief),” He said: “It means believing in Allâh, His angels, His Books, His Messengers, and the Last Day, and believing in al-Qadr (the divine will and decree), both good and bad.” He said: “You have spoken the truth.” He said: “Tell me about Ihsân.” He said: “It means worshipping Allâh as if you can see Him, and although you cannot see Him, He can see you.” He said: “Tell me about the Hour.” He said: “The one who is being asked does not know more about it than the one who is asking.” He said: “Then tell me about its signs.” He said: “The slave-girl will give birth to her mistress, and you will see the barefoot, naked, destitute herdsmen competing in constructing lofty buildings.” Then he departed and I stayed for a while. Then he said to me: “O `Umar, do you know who the questioner was?” I said: “Allâh and His Messenger know best.” He said: “That was Jibrîl, who came to teach you your religion.” [Narrated by Muslim (8)]

The third degree is ihsân, which in Arabic means doing something well, perfectly and sincerely. In Islamic terminology its meanings vary according to usage and it may mean one of two things:

(i) When it is used alone and is not mentioned in conjunction with Islam or eemaan, it refers to the religion as a whole, as stated above with regard to the words Islâm and Îmân.

(ii) When it is used in conjunction with either or both of the words Islâm and Îmân, the meaning is perfecting one’s outward and inward deeds. The Prophet (صلى الله عليه وسلم) explained it in a manner that no other created being apart from him (صلى الله عليه وسلم) could have explained it, because of the gift of concise speech that Allâh bestowed upon him. He (صلى الله عليه وسلم) said: “It means worshipping Allâh as if you can see Him, and although you cannot see Him, He can see you.” This is the highest degree of Islâm. Those who attain this are the foremost in doing good, the ones who will be closest to Allâh in the highest degrees of Paradise.

The Prophet (صلى الله عليه وسلم) has told us that the degree of ihsân is of two categories, one of which is higher than the other.

The first position is the higher of the two: This means worshipping Allâh as if you can see Him. This means that a person acts as if he can see Allâh in his heart, so his heart is filled with light and the matters of the unseen becomes almost like that which is visible (i.e., it becomes very real to him). Whoever worships Allâh with awareness of His nearness and turning to Him and acts as if he is before Allâh and looking at Him is bound to fear Him and venerate Him.

The second position is that of sincerity and awareness that Allâh is always watching. This means that a person acts with an awareness that Allâh can see him and is close to him. If a person bears this in mind and acts accordingly, then he will be sincere towards Allâh because this awareness will prevent him from paying attention to anyone other than Allâh or doing anything for the sake of anyone else. If a person achieves this position, it will become easy for him to reach the position described above. Hence the Prophet (صلى الله عليه وسلم) said, “and although you cannot see Him, He can see you.” If a person truly understands when worshipping Allâh that He can see him and knows all his deeds, hidden and visible, inward and outward, and that nothing is hidden from Him, then it will be easy for him to move from the lower position to the higher, which is the constant awareness that Allâh is close to His slave and is with him, because it is as if he can see Him. We ask Allâh of His great bounty.

Wallâhu A`lam wa Ahkam

Do You Fear Allâh?

al-Fudayl ibn ‘Iyyad said: If you are asked whether you fear Allâh, do not reply; for if you say ‘Yes’, you would be lying and if you say ‘No’ it would mean you do not believe in Him.

From The Purification of the Soul, compiled from the works of Ibn Rajab, Ibn al Qayyim and al-Ghazzali.

The Origins of the Names of the Islamic Months

Bismillâh wal-hamdulillâh

The names of the Islamic months were used before Islam; the Arabs came up with the names of the months long before Islâm. Most of the names were based on the climate at the time or big event which was taking place. However, since they now are based on the moon, the months shift about 11 days every year; the seasons do not necessarily correspond to the name of the month anymore.

The Arabs used to intercalate (add days, weeks or months to a calendar) their months in order to make them follow the seasons, especially the four sacred months (mentioned below).

Allâh (سبحانه وتعالى) says in Sûrah At-Tawbah (Sûrah 9, Âyah 37) about intercalation:

إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ ۖ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِّيُوَاطِئُوا عِدَّةَ مَا حَرَّمَ اللَّهُ فَيُحِلُّوا مَا حَرَّمَ اللَّهُ ۚ زُيِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ

Indeed, the postponing [of restriction within sacred months] is an increase in disbelief by which those who have disbelieved are led [further] astray. They make it lawful one year and unlawful another year to correspond to the number made unlawful by Allâh and [thus] make lawful what Allâh has made unlawful. Made pleasing to them is the evil of their deeds; and Allâh does not guide the disbelieving people.

So, here are the names of the Islamic months and their origins:

1. Muharram: This month's name is taken from the word "Harâm" which means forbidden. It was so called because it is one of the 4 sacred months in which warfare is prohibited.

Narrated Abu Bakrah: The Prophet (صلى الله عليه وسلم) said. "The division of time has turned to its original form which was current when Allâh created the Heavens and the Earths. The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumâdâ ath-Thâniyah and Sha`ban."

What is meant by sacred here that it is prohibited to be involved in warfare in these months, whereas Ramadân is sacred in a sense that we increase the amount of `ibâdah (worship) we do to please Allâh (سبحانه وتعالى).

2. Safar: Literally means blow or whistle; used by the Arabs to mean 'whistling of the wind'. When this name was assigned to this month, it was probably a windy time of the year.

3. Rabî` al-Awwal: The first month of spring.

4. Rabî` al-Âkhir/Rabî` ath-Thâni: The last/second month of spring.

5. Jumâdâ al-Ûlâ/Jumâdâ al-Awwal: Jumâdâ literally means dry parched land; land devoid of rain. Hence, the name if this month denotes the first month of summer.

6. Jumâdâ al-Ukhrâ/Jumâdâ al-Âkhirah/Jumâdâ ath-Thâniyah: The last/second month of summer.

7. Rajab: means 'to respect'. This is another sacred month in which warfare is forbidden (see hadîth mentioned above).

8. Sha`bân: means scattered; separated. This is so because during this time, the Arabs used to spread around the land in search for water. As mentioned earlier, since the months follow the moon cycle, they do not necessarily correspond to the name of the month anymore.

9. Ramadân: means scorched. When the name was assigned to this month, it was a very hot time of the year.

10. Shawwâl: comes from the word 'shâla' meaning 'to raise'. This was because so named because she-camels normally would be pregnant at this time of the year.

11. Dhu-l-Qa`dah: the word 'qa`dah' comes from the word 'qa`ada' meaning 'to sit'. The name of the month means 'the one of sitting'. This month was named so because the people used to stop their business activities and sit and prepare for the Hajj (Pilgrimage). This is the third sacred month in which warfare is forbidden.

12. Dhu-l-Hijjah: means 'the one of pilgrimage'. This is the last sacred month in which warfare is forbidden. This is the month in which the Hajj (Pilgrimage to Makkah) is performed.

Wallâhu A`lam Wa Ahkam

Brief Tafsîr of Sûrah an-Nasr

Bismillâh wal-hamdulillâh

Sûrah an-Nasr is the 110th Sûrah in the Qur'ân; it was revealed in Minâ during the last 3 days of Prophet Muhammad's (صلى الله عليه وسلم) farewell Hajj. It is a Madani Sûrah because it was revealed after the Hijrah, even though Minâ is closer to Makkah than it is to Madînah.

The literal definition of Nasr is help or aid.

Another name for this Sûrah is Sûrah at Tawdî' (The Farewell Chapter) because this Sûrah is the last chapter to be revealed in its entirety.

Âyah 1: إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ When the victory of Allâh has come and the conquest,

Here, the victory refers to the victory over all his enemies, as well as the victory of the Conquest of Makkah.

Âyah 2: وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا And you see the people entering into the religion of Allâh in multitudes,

After the Fall of Makkah into the hands of the Muslims, huge numbers of people entered Islâm. This is supported by the fact that during 13 years of da`wah in Makkah, a little more than 313 people entered Islâm, whereas after Makkah was opened [8 years later], big empires, such as the Persian empire, entered Islâm.

Âyah 3: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.

Here, the Prophet (صلى الله عليه وسلم) was told to give thanks to his Lord for the success which He had given him by exalting, glorifying and praising Him.

The success also represents the completion of the Prophet-hood and its message. The Prophet (صلى الله عليه وسلم) should now prepare for death by seeking Allâh's forgiveness.

Surely, Allâh's Forgiveness in this life for those who sincerely repent & ask for His Forgiveness knows no bounds.

And Allâh Knows Best

The Witr Prayer

Bismillâh wal-hamdulillâh

Witr prayer is one of the greatest acts of worship that draw one closer to Allâh. Its importance is so great that the Hanafis consider it Wâjib (necessary) to perform it. However, the view of the majority is that it is one of the confirmed Sunnahs (Sunnah mu’akkadah) which the Muslim should observe regularly and not neglect.

Imâm Ahmad (رحمه الله)  said, "Whoever neglects Witr is a bad man whose testimony should not be accepted." This indicates that Witr prayer is something that is confirmed.

Its Timing

Witr prayer is performed after a person has prayed `Isha', even if it is joined to Maghrib at the time of Maghrib, and lasts until dawn begins, because the Prophet (صلى الله عليه وسلم) said, “Allâh has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allâh has enjoined it for you during the time between ‘Isha’ prayer until dawn begins.” [Narrated by al-Tirmidhi (425) classed as sahîh by al-Albâni in Sahîh al-Tirmidhi]

The Sunnah indicates that one should delay the prayer until the end of the night if a person thinks he will be able to get up at the end of the night, because prayer at the end of the night is better and is witnessed by the angels. But whoever fears that he will not get up at the end of the night should pray Witr before he goes to sleep, because of the hadîth of Jâbir (رضي الله عنه) who said: "The Messenger of Allâh (صلى الله عليه وسلم ) said, 'Whoever fears that he will not get up at the end of the night, let him pray Witr at the beginning of the night, but whoever thinks that he will be able to get up at the end of the night, let him pray Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is better.” [Narrated by Muslim (755)]

Imâm an-Nawawi (رحمه الله) said, "This is the correct view. Other ahâdîth which speak of this topic in general terms are to be interpreted in the light of this sound, specific and clear report, such as the hadîth, 'My close friend advised me not to sleep without having prayed Witr.' This is to be understood as referring to one who is not sure that he will be able to wake up (to pray Witr at the end of the night). [Sharh Muslim (3/277)]

The Number of Rak’ât

The minimum number of rak’ât for Witr is one rak’ah, because the Prophet (صلى الله عليه وسلم) said, “Witr is one rak'ah at the end of the night.” [Narrated by Muslim (752)] And he (صلى الله عليه وسلم) said, “The night prayers are two (rak’ât) by two, but if one of you fears that dawn is about to break, let him pray one rak’ah to make what he has prayed odd-numbered.” [Narrated by al-Bukhâri (911) Muslim (749)]

If a person limits himself to praying one rak’ah, then he has performed the Sunnah. But Witr may also be three or five or seven or nine rak`ât, hence the name Witr, meaning odd-numbered.

If a person prays three rak’ât of Witr this may be done in two ways, both of which are prescribed in the sharî’ah:

1. To pray them one after another, with one tashahhud (i.e. the last tahsahhud only), because of the hadîth of ‘Â’ishah (رضي الله عنها) who said, The Prophet (صلى الله عليه وسلم) used not to say the taslîm in the (first) two rak`ât of Witr. According to another version: “He used to pray Witr with three rak'ât and he did not sit except in the last of them.” [Narrated by an-Nasâ’i (3/234) al-Bayhaqi (3/31)]

2. Saying the taslîm after two rak`ât, then praying one rak’ah on its own, because of the report narrated from Ibn ‘Umar (رضي الله عنهما), that he used to separate the two rak'ât from the single rak'ah with a taslîm, and he said that the Prophet (صلى الله عليه وسلم) used to do that. [Narrated by Ibn Hibbân (2435); Ibn Hajar said in al-Fath (2/482): its isnaad is qawiyy (strong)]

But if he prays Witr with five or seven rak’ât, then they should be continuous, and he should only recite one tashahhud in the last of them and say the taslîm, because of the report narrated by ‘Â’ishah (رضي الله عنها) who said: The Messenger of Allâh (صلى الله عليه وسلم) used to pray thirteen rak’ât at night, praying five rak’ât of Witr, in which he would not sit except in the last rak’ah. [Narrated by Muslim, 737]

And it was narrated that Umm Salâmah (رضي الله عنها) said: The Prophet (صلى الله عليه وسلم) used to pray Witr with five or seven (rak’ât) and he did not separate between them with any salâm or words. [Narrated by Ahmad (6/290) al-Nasâ’i (1714)]

If he prays Witr with nine rak’ât, then they should be continuous and he should sit to recite the tashahhud in the eighth rak`ah, then stand up and not say the taslîm, then he should recite the tashahhud in the ninth rak’ah and then say the taslîm. ‘Â’ishah (رضي الله عنها) that the Prophet (صلى الله عليه وسلم) used to pray nine rak’ât in which he did not sit except in the eighth, when he would remember Allâh, praise Him and call upon Him, then he would get up and not say the taslîm, and he would stand up and pray the ninth (rak`ah), then he would sit and remember Allâh and praise Him and call upon Him, then he would say a taslîm that we could hear. [Narrated by Muslim (746)]

If he prayed Witr with eleven rak’ahs, he would say the taslîm after each two rak’ahs, then pray one rak’ah at the end.

The Least Perfect Way of Praying Witr

Shaykh Ibn ‘Uthaymîn (رحمه الله) said: “The least perfect of Witr is to pray two rak’ahs and say the salâm, then perform one rak'ah and say the salâm. It is permissible to do it with one salaam, but with one tashahhud and not two, because if you do it with two tashahhuds it will resemble Maghrib prayer, and the Prophet (صلى الله عليه وسلم) forbade making it resemble Maghrib prayer. [Quoted from al-Sharh al-Mumti’, 4/21]

What is to be Recited During the Witr Prayer

In the first rak’ah one should recite Sûrah al-'A`lâ (87). In the second one should recite Sûrah al-Kâfirûn (109), and in the third rak`ah Sûrah al-Ikhlâs (112).

Al-Nasâ’i (1729) narrated that Ubayy ibn Ka’b said: The Messenger of Allâh (صلى الله عليه وسلم) used to recite in Witr Sabbihi-sma rabbika-l-'a`lâ (al-'A`lâ), Qul yâ ayyuha-l-kâfirûn (al-Kâfirûn) & Qul huwa-l-lâhu ahad (al-Ikhlâs). [Classed as sahîh by al-Albâni in Sahîh al-Nasâ’i]

Qunut

Du`â’ al-Qunût is recited in the last rak’ah of Witr prayer. Ibn Taymiyah (رحمه الله) said in Majmû’ al-Fatâwa (23/100): "With regard to qunût: there are two extreme views and one middle (or moderate) view. Some say that qunoot should only be recited before bowing and some say that it should only be recited after bowing. The fuqahâ’ among the scholars of hadîth, such as Ahmad and others, say that both are allowed, because both are mentioned in the sahîh Sunnah, but they preferred reciting qunût after bowing because this is mentioned more often."

Raising the hands for Du`â’ al-Qunût is mentioned in a sahîh report from `Umar (رضي الله عنه), as was narrated by al-Bayhaqi in a report which he classed as saheeh (2/210).

There is no extra takbîr before the Du’â’ al-Qunût. And as there is no evidence for this, it should not be done.

As for Du`â' al-Qunût itself, there are two, both of which can be found in the book 'Hisnul-Muslim', by Sa`îd bin `Ali bin Wahaf Al-Qahtâni.

All these ways of offering Witr prayer have been mentioned in the Sunnah, but the best way is not to stick to one particular way; rather one should do it one way one time and another way another time, so that one will have done all the Sunnahs.

And Allâh knows best