LET'S CELEBRATE 'ID MUBARAK

Bismillahirrahmaanirrahiim

Today is the last day of Ramadan. We are hoping that Allah SWT will accept all 'our shoum and other ibaadah performed during this blessed month.

Almost two billion Muslims around the world celebrate 'Id ul-Fitr, the three-day festival commonly known as "Id." "Id ul-Fitr" literally means "the feast of the breaking/to break the fast." The holiday marks the end of Ramadan, the holy month of fasting and is a culmination of the month-long struggle towards a higher spiritual state.



Ramadan holds special significance for Muslims, since the Qur'an, the book of Muslim scripture, was revealed during this month.

It is also the time when Muslims fast from sunrise to sunset every day, refraining from food and water. Fasting is not only a symbol of sacrifice and purification, but also a measure of self-restraint and to teach humility and patience and for encouraging compassion for those less fortunate. Charity and service are particularly emphasized during Ramadan, and Muslims are required to donate food and a percentage of their wealth to the poor.

The first 'Id is considered to have been celebrated in 624 CE by Muhammad after winning the Battle of Badr. At that time, there had been a fast by the armies that was broken after their success in this battle.

Therefore, Id-ul-Fitr, the festival that marks the end of the 30-day Holy month of Ramadan, according to the Muslim lunar calendar, is a celebration both of thanksgiving and brotherhood.

The festival coming at its end connotes that the Muslim has successfully observed the mandatory fasting and prayer, the spiritual obligations so to speak, called for in the month of Ramadaan.

During this period, a Muslim fasts during the day, between sunrise and sunset, and only eats and drinks at night. Fasting tests a person's will power and is a means to carry a Muslim beyond the call of the material world. It is also a means to realize what benefits and comforts one has received in life and feel closer to those Muslim brethren who are underprivileged. In this sense, fasting sensitizes a person to others needs. Thus, the festival Id-ul-Fitr, is both a thanksgiving for the path of Islam and a celebration of the brotherhood of those who follow the path.

Id-ul-Fitr coincides with the new moon, the first day of the month of Shawwal. Id actually means festival and Fitr, a derivative of the word 'fatar' meaning breaking, suggests breaking the fast. Yet another belief is that the name of the festival is indicative of the 'Fitrah' or alms that a devout Muslim must share with his poorer brothers on this festival, as a thanksgiving for the bounties he has received in his life and also, out of his gratitude for having received the strength to accurately main the fast prescribed for the month of Ramzan.

As the festival is associated with a celebration of brotherhood, Muslims seek to rid themselves of all animosity and feel at peace with all on this day and often the preceding days of prayer are towards this aim.

In Brunei, Malaysia, Indonesia and Singapore "Id is called Hari Raya Aidilfitri - literally "Grand Day.", or Lebaran in Indoensia. Banks, private offices and government are closed, usually lasting one week. It's customary to wear traditional clothing and to visit the graves of loved family and friends. Referred to as Eid Fetr by the Shia Iranians, Eid is more often celebrated quietly with family. Since charity is required, a ghorbani (sacrifice) is given by wealthier families, often in the form of lamb or a calf.

On "Id morning, which is the first day of Shawwal - the tenth month in the Islamic lunar calendar - families offer a special prayer of thanks, called an Eid prayer, for the help and strength received to practice self discipline during Ramadan. Before the Eid prayer, every Muslim man, woman and child must pay Zakat al Fitr (a charity) for the month of Ramadan. The Zakat al Fitr is a special offering given in thanks for one's own prosperity and for having faithfully observed their fast throughout Ramadan. This equates to approximately 4 1/2 lbs. of wheat, barley, dates, raisins; or, the cash equivalent, and is typically collected at the mosque to be distributed to those who are less fortunate in the Islamic community.

After breaking the fast, offering prayers and alms, families begin their celebrations with food and family and friends gathering. In most parts of the Islamic world, Muslims give each other small gifts and wear new clothes, children receive money from their parents, relatives and older friends, special feasts are held, and desserts adorn the table for days while families and friends reunite.

During the day, Muslims irrespective of their position in society, meet each other by embracing thrice and say "Id Mubarak!" (congratulations for Id), and eat sweetmeats, of which vermicelli cooked in sweetened milk,gado-gado, ketupat sayur, rendang, etc (Indonesian Foods).

There are 13 things are Sunnah, On the day of 'Id-ul-Fitr:

1. To adorn oneself as permitted by Shari'at.
2. To take a bath.
3. To clean the teeth with Miswaak.
4. To wear the best cloths that one has.
5. To use perfume.
6. To rise early in the morning.
7. To go to the Eid Gaah very early.
8. To eat something sweet like dates before going to the Masjid.
9. To give Sadqa-e-Fitr before going to Masjid to perform shalat 'Id
10. To offer Eid prayer that is not to offer it in the mosque of the locality without any legitimate excuse.
11. To go to the Masjid one way and to come back another way.
12. To go on foot if possible.
13. To recite slowly on the way to masjid,

Allahu-Akbar “Allahu Akbar, Allahu Akbar, Laa ilaaha illallahu Wallahu Akbar, Allahu Akbar, Wa lillahil Hamd."

"Allah is the greatest, Allah is the greatest. There is no deity besides Allah and Allah is the greatest. Allah is the greatest and all praises are for Allah only."

How To perform 'Id prayers

First make the Niyyah (intention) by reciting "I intend to perform two raka'ats Eid-ul-Fitr / Eid-ul-Adh'ha waajib with six waajib takbeers."
Then raising both hands up to the ears, say Allahu Akbar, this is Takbeer-e-Tahreemah, which will followed by three Waajib Takbeers,and fold your hands in the front and recite the "Sana", Subhaanakallahumma till the end and then say Allahu Akbar thrice, each time raising both hands up to the ears and drop them. After each takbeer there should be a pause in which Subhanallah may be recited thrice.

After the third takbeer the hands should be dropped but folded in front and recite A'oozubillah, Bismillah, Surah Fatehaa and some other Surah and then perform Ruku' and Sajdah as usual. The recitation by the lmaam should be done loudly.

The second raka’at will be performed in such a way that Surah Fatehaa and some other Surah will be recited first, then three takbeers will be said, as in the first raka’at. In all these three takbeers hands will not to be folded but dropped after each takbeer. And then go into the Ruku' just after the fourth takbeer.

Here is the Takbir we should repeat throught the day and seven days afterword


اللّهُ أكبر اللّهُ أكبر

Allahu Akbar, Allahu Akbar
Allah is Great, Allah is Great

اللّهُ أكبر

Allahu Akbar
Allah is Great

لا إلَهَ الا اللّه

La illaha il Allah
there is no God, but Allah


اللّهُ أكبر اللّهُ اكبر

Allahu Akbar, Allahu Akbar
Allah is Great, Allah is Great

و لِلّه الحمدَ

walilahil Hamd
to Him belongs all Praise

اللّهُ أكبرُ كَبيِرَا

Allahu Akbaru Kabeera
Allah is the Greatest


وَالحَمدُ لِلّهِ كَثِيرا

wal-Hamdulilahi katheera
And all Praise is due to Him


وَ سُبحَان اللّهِ

wa Subhan allahi
And Glory to Allah

بُكرَةً وَأصْيِلا

bukratan wa aseila
eventide and in the morning


لا إلَهَ الا اللّه

La illaha il Allah
there is no God, but Allah the Unique

صَدَقَ وَعدَه

sadaqa wa'dah
He has fulfilled His Promise

وَنَصَرَ عبده

wa nasara abda
and made Victorious His servant

وأعزَ جُنَده

wa a'azza jundahu
and made Mighty His soldiers

وَهزم الأحْزَابَ وحْدَه

wa hazamal-ahzaaba wahdah
and defeated the confederates

لا إلَهَ الا اللّه

La illaha il Allah
there is no God, But Allah

وَلا نَعبُد الا أياه

wa laa na'budu illa iyyah
He alone we worship

مُخلِصِّينَ لَهُ الدّيِنَ

mukhlessena lahud-deena
with sincere and exclusive devotion

وَلوْ كَرِهَ الكَافِروُن

walaw karehal-Kafeeroon
even though the idolaters hate it

اللّهمَ صَلِّ على سيْدنَا مُحَمد

Allahumma salli ala sayyedna Muhammad
O Allah, have Mercy on our Prophet Muhammad

وَعَلى آلِ سيْدنَا مُحَمد

wa ala aalie sayyedna Muhammad
and on the family of our Prophet Muhammad

وَعَلى اصْحَابِ سيْدنَا مُحَمد

wa ala as-haabie sayyedna Muhammad
and on the companions of our Prophet Muhammad

وَعَلى أنصَارِ سيْدنَا مُحَمد

wa ala ansari sayyedna Muhammad
and on the helpers of our Prophet Muhammad

وَعَلى أزوَاجِ سيْدنَا مُحَمد

wa ala azwajie sayyedna Muhammad
and on the wives of our Prophet Muhammad

وَعَلى ذُرِّيَةِ سيْدنَا مُحَمد

wa ala dhurreyatie sayyedna Muhammad
and on the progeny of our Prophet Muhammad

وَ سَلّم تَسْلِيماَ كَثّيرا

wa sallim tasleeman katheera
and Bestow upon them much peace.

"'ID MUBARAK EVERYONE"

How to concentrate (Khusyu') in Shalat

Bismillaahirrahmaanirrahiim

During Ramadan, we all try to do our 'ibadah including our shalat properly according to Fiqh of Shalah. It's hard, however, to concentrate fully in shalat because the shaythaan always tempt us with many things in our head. for example when you are trying to follow the meaning what you are saying, unfortunately very often we fail to do that. We end up thinking "what I 'am gonna to cook today for iftar, for example. It happens to everyone, anyway.

And now what is the Islamic teachings regarding khusyu' in Shalat in order to reach the highest merits in front of Allah SWT.

Shalat is the greatest of the practical pillars of Islam, and khushu' in prayer is required by sharee'ah. When Iblis, the enemy of Allah, vowed to mislead and tempt the sons of Adam and said "Then I will come to them from before them and behind them, from their right and from their left" [al-A'raaf 7:17, interpretation of the meaning], one of his most significant plots became to divert people from Shalat by all possible means and to whisper to them during their prayer so as to deprive them of the joy of this worship and cause them to lose the reward for it. As khushu' will be the first thing to disappear from the earth, and we are living in the last times, as the words of Hudhayfah (may Allaah be pleased with him) are particularly pertinent to us: "The first thing of your religion that you will lose is khushu'", and the last thing that you will lose of your religion is salaah. There may be a person praying who has no goodness in him, and soon you will enter the mosque and not find anyone who has khushu'(al-Madaarij, 1/521).

Because of what every person knows about himself, and because of the complaints that one hears from many people about was was (insinuating thoughts from Shaytaan) during the salaah and the loss of khushu', the need for some discussion of this matter is quite obvious. The following is a reminder to myself and to my Muslim brothers, and I ask Allaah to make it of benefit.

Allaah says (interpretation of the meaning): "Successful indeed are the believers, those who offer their salaah (prayers) with all solemnity and full submissiveness."[al-Mu'minuun 23:1-2] i.e., fearing Allaah and in a calm manner. Khushu' means calmness, serenity, tranquillity, dignity and humility. What makes a person have this khushu' is fear of Allaah and the sense that He is always watching. (Tafseer Ibn Katheer, Daar al-Shab edn., 6/414). Khushu' means that the heart stands before the Lord in humility and submission. (al-Madaarij, 1/520).

It was reported that Mujaahid said: "and stand before Allaah with obedience"[al-Baqarah 2:238 interpretation of the meaning] part of obedience is to bow, to be solemn and submissive, to lower one's gaze and to humble oneself out of fear of Allaah, may He be glorified." (Ta'zeem Qadr al-Salaah, 1/188).

The site of khushu' is the heart, and its effects are manifested in the physical body. The various faculties follow the heart: if the heart is corrupted by negligence or insinuating whispers from Shaytaan, the worship of the body's faculties will also be corrupt. The heart is like a king and the faculties are like his troops who follow his orders and go where they are commanded. If the king is deposed, his followers are lost, which is like what happens when the heart does not worship properly.

Therefore, Khushu' is a serious, major issue, which is impossible to achieve without the help of Allah SWT. Being deprived of khushoo� is nothing short of a calamity. Hence the Prophet (peace and blessings of Allaah be upon him) used to say in his du'aa: "Allaahumma innee a'oodhu bika min qalbin laa yakhsha" (O Allaah, I seek refuge with You from a heart that has no khushoo'"). (Reported by al-Tirmidhi, 5/485, no. 3482; Saheeh Sunan al-Tirmidhi, 2769).

Those who have khushoo' are of varying levels or degrees. Khushoo' is an action of the heart that may increase and decrease. Some people have khushoo' as great as the clouds of the sky, and others may finish their prayer without having understood anything at all.

When it comes to prayer, people are of five levels:

The first is the level of the one who wrongs himself and is negligent. He does not do wudoo' properly, or pray at the right time or make sure he does all the necessary parts of prayer.

The second is one who observes the outward essentials of prayer, prays on time and does wudoo', but he has lost the battle against his own self and is overwhelmed with was waas.

The third is one who observes the outward essentials of prayer, prays on time and does wudoo, and also strives against his own self and against was waas, but he is preoccupied with his struggle against his enemy (i.e. the Shaytaan), lest he steal from his prayer, so he is engaged in salaah and jihaad at the same time.

The fourth is one who when he stands up to pray, he fulfils all the requirements of the prayer, and his heart is fully focused and alert lest he omit anything, and his concern is to do the prayer properly and perfectly. His heart is deeply immersed in his prayer and worship of his Lord.


The fifth is one who does all of that, but he takes his heart and places it before his Lord, looking at his Lord with his heart and focusing on Him, filled with love and adoration, as if he is actually seeing Him. That waswaas and those thoughts diminish, and the barriers between him and his Lord are lifted. The difference between the prayer of this person and the prayer of anyone is else is greater than the difference between heaven and earth. When this person prays, he is preoccupied with his Lord and content with Him.

The first type is punishable; the second is accountable; the third is striving so he is not counted as a sinner; the fourth is rewarded and the fifth is drawn close to his Lord, because he is one of those for whom prayer is a source of joy. Whoever finds their joy in prayer in this life, will find their joy in being close to Allaah in the Hereafter, and will also find his joy in Allaah in this world. Whoever finds his joy in Allaah will be content with everything, and whoever does not find his joy in Allaah, will be destroyed by his feelings of grief and regret for worldly matters. (al-Waabil al-Sayib, p. 40).

There are some ways than we can have khusyu' in shalat: For example:

1 Remembering death whilst praying

The Prophet Muhammad SAW said: "Remember death in your prayer, for the man who remembers death during his prayer is bound to pray properly, and pray the prayer of a man who does not think that he will pray any other prayer."

The Prophet Muhammad SAW also advised Abu Ayyoob: "When you stand up to pray, pray a farewell prayer." It means that the prayer of one who thinks that he will not pray another prayer. The person who is praying will no doubt die, and there is some prayer that will be his last prayer, so let him have khusho' in the prayer that he is doing, for he does not know whether this will be his last prayer.

2. Thinking about the Ayaat and adhkaar being recited during the prayer and interacting with them

The Qur'aan was revealed to be pondered over. Allah SWT says : "(This is) a Book (the Qur'aan) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember." [Saad 38:29]. No one can ponder over its verses unless he has some knowledge of the meaning of what he is reciting, so that he can think about it and be moved to tears by it. Allah SWT says (interpretation of the meaning): "And those who, when they are reminded of the aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat." [al-Furqaan 25:73].

3. Repeat the Aayaat

This will help one to think deeply and look again at the meanings. The Prophet Muhammad SAW used to do this. It was reported that he spent a night repeating one aayah until morning came. The aayah was: "If you punish them, they are Your slaves, and if You forgive them, verily You, only You are the All-Mighty, the All-Wise."[al-Maa�idah 5:118].

4. Interact with the Aayaat

Hudhayfah said: " I prayed with the Messenger of Allah SWT, the Prophet Muhammad SAW one night" he was reciting at length. If he recited an aayah that mentioned tasbeeh, he would say Subhaan Allaah; if it mentioned a question, he would ask a question; if it mentioned seeking refuge with Allaah, he would seek refuge with Allaah." (HR Muslim).

According to another report, [Hudhayfah] said: "I prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him), and if he recited an aayah that mentioned mercy, he would ask for mercy; if he recited an aayah that mentioned punishment, he would seek refuge with Allaah, and if he recited an aayah that mentioned deanthropomorphism of Allaah, he would say Subhaan-Allaah."

One of the Sahaabah Qutaadah ibn al-Nu'maan "prayed qiyaam at night and did not recite anything but Qul Huwa Allaah Ahad, repeating it and not adding anything more. (Al-Bukhaari, and Ahmad,)

Sa'eed ibn 'Ubayd al-Taa'i said: "I heard Sa'eed ibn Jubayr leading them in prayer during the month of Ramadaan, and he was repeating this aayah (interpretation of the meaning): "they will come to know, when iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.".

Al-Qaasim said: "I saw Sa'eed ibn Jubayr praying qiyaam al-layl and reciting (interpretation of the meaning): "And be afraid of the Day when you shall be brought back to Allaah. Then every person shall be paid what he earned" [al-Baqarah 2:281], and repeating it twenty-odd times." A man of Qays who was known by the kunyah Abu 'Abd-Allaah said: "We stayed with al-Hasan one night, and he got up to pray qiyaam al-layl. He prayed and did not stop repeating this aayah until just before dawn: " and if you count the Blessings of Allaah, never will you be able to count them". When morning came, we said, "O Abu Sa'eed, you did not recite any more than this one aayah all night. He said, "I learn a great deal from it: I do not glance at anything but I see a blessing in it, but what we do not know about Allah's blessings is far greater."

5. memorize Qur'aan and various adhkaar to be recited during different parts of the prayer, so that one may recite them and think about their meanings

There is no doubt that these actions " thinking about the meanings, repeating and interacting with the words " are among the greatest means of increasing khushu', as Allah SWT says: "And they fall down on their faces weeping and it adds to their humility [khushu']" [al-Isra' 17:109].

One example of interacting with the aayaat is to say "Aameen" after al-Faatihah, which brings a great reward. The Prophet Muhammad SAW said: "If the imaam says 'Aameen,'then say 'Aameen' too, for whoever says 'Aameen' and it coincides with the 'Aameen' of the angels, will have all his previous sins forgiven." (HR al-Bukhaari).

Another example is responding to the imaam when he says 'Sami 'Allaahu liman hamidah (Allaah hears the one who praises Him)"; the members of the congregation should say, 'Rabbanaa wa laka l-hamd (O our Lord, to You be praise). This also brings a great reward.

Rifaa'ah ibn Raafi' al-Zirqi said: "One day we were praying behind the Prophet (peace and blessings of Allaah be upon him). When he raised his head, he said, 'Sami 'Allaahu liman hamidah,' and a man behind him said, 'Rabbanaa wa laka'l-hamdu hamdan katheeran tayyiban mubaarakan fih (Our Lord to You be much good and blessed praise).'When he finished, he said, "Who is the one who spoke?" The man said, 'Me.' He said, "I saw thirty-odd angels rushing to see who would write it down first." (HR al-Bukhaari).

6. Pausing at the end of each aayah

This is more helpful in understanding and thinking about the meaning, and it is the Sunnah of the Prophet (peace and blessings of Allaah be upon him), as Umm Salamah (may Allaah be pleased with her) described how the Prophet Muhammad SAW would recite, 'Bismillah il-Rahmaan il-Raheem', and according to one report, he would pause, then say, 'Al-hamdu Lillaahi Rabbi'l-'Aalameen, al-Rahmaan, al-Raheem.' Then according to one report, he would pause, then say, 'Maaliki yawm il-deen,' and he would break up his recitation aayah by aayah. (HR. Abu Dawood,).

Pausing at the end of each aayah is Sunnah even if the meaning continues into the next aayah.


7. Reciting in slow, rhythmic tones (tarteel) and making one�s voice beautiful when reciting

As Allah SWT says:"and recite the Qur'aan (aloud) in a slow, (pleasant tone and) style.� [al-Muzzammil 73:4]. The recitation of the Prophet (peace and blessings of Allaah be upon him) was clear, with each letter pronounced distinctly.� (Musnad Ahmad, 6/294, with a saheeh isnaad. Sifat al-Salaah, p. 105).

The Prophet Muhammad SAW "would recite a soorah in such slow rhythmic tones that it would be longer than would seem possible."(HR. Muslim)
This slow, measured pace of recitation is more conducive to reflection and khushu' than a hurried, hasty reading.

8. Making one's voice beautiful when reciting.

This is something that was advised by the Prophet Muhammad SAW as when he said, "Beautify the Qur'aan with your voices, for a fine voice increases the Qur'aan in beauty."

Beautifying it with one's voice does not mean elongating the vowels and giving it a tune in the manner of corrupt people; it means beautifying one's voice with the fear of Allaah, as the Prophet (peace and blessings of Allaah be upon him) said: 'Truly, the one who has one of the finest voices among the people for reciting the Qur'aan is the one whom you think fears Allaah when you hear him recite."

8 Knowing that Allah SWT responds to prayers

The Prophet Muhammad said: "Allaah, the Blessed and Exalted has said:"I have divided the prayer between Myself and My slave, into two halves, and My slave shall have what he has asked for." When the slave says "Praise be to Allaah, Lord of the Worlds," Allaah says, "My slave has praised Me." When the slave says, "The Most Merciful, the Bestower of Mercy," Allaah says, "My slave has extolled me." When the slave says, "Master of the Day of Judgement," Allaah says, "My slave has glorified me." When the slave says, "It is You alone we worship and it is You alone we ask for help," Allaah says, "This is between Me and My slave, and My slave shall have what he asked for."When the slave says, "Guide us to the Straight Path, the path of those whom You have favoured, not the path of those who receive Your anger, nor of those who go astray,"Allaah says, "All these are for My slave, and My slave shall have what he asked for.

This is a great and important hadeeth. If everyone kept it in mind when he prays, he would attain immense khushu'and al-Faatihah would have a great impact on him. How could it be otherwise, when he feels that his Lord is addressing him and giving him what he is asking for?


9. Praying with a barrier in front of one and praying close to it

Another thing that will help one to have khushu' is paying attention to the matter of having a sutrah and praying close to it, because this will restrict your field of vision, protect you from the Shaytaan and keep people from passing in front of you, which causes a distraction and reduces the reward of the prayer.

The Prophet Muhammad SAW said: "When any one of you prays, let him pray facing a sutrah, and let him get close to it."

Getting close to the sutrah is very beneficial, as the Prophet Muhammad SAW said: "When any one of you prays facing a sutrah, let him get close to it so that the Shaytaan cannot interrupt his prayer.� (Reported by Abu Dawood, no. 695, 1/446; Saheeh al-Jaami", no. 650).

The Sunnah in getting close to the sutrah is to have three cubits between it and the spot where one prostrates, or to allow enough space for a sheep to pass between the two, as is reported in the saheeh ahaadeeth. (Al-Bukhaari).

The Prophet (peace and blessings of Allaah be upon him) advised the one who is praying not to allow anyone to pass between him and his sutrah. He said: "When any one of you is praying, he should not allow anyone to pass in front of him, and he should prevent him as most as he can. If he insists, he should fight him, for he has a companion [i.e., shaytaan] with him." (HR. Muslim).

Al-Nawawi (may Allaah have mercy on him) said: "The wisdom in using a sutrah is to lower your gaze and not to look beyond it, and to prevent anyone from passing in front of you" and to prevent the Shaytaan from passing in front of you and trying to corrupt your prayer." (Sharh Saheeh Muslim).

10. Placing the right hand on the left hand on the chest

The Prophet Muhammad SAW, when he stood up to pray, used to place his right hand on his left hand (Muslim), and place them on his chest (Abu Dawood). TheProphet Muhammad SAW said, "We Prophets were commanded" to place our right hands on our left hands in prayer."

Imaam Ahmad (may Allaah have mercy on him) was asked about the meaning of placing one hand on top of the other when standing in prayer. He said: "It is humility before the Almighty."
"The 'ulamaa' said: the meaning of this posture is that it is the attitude of the humble petitioner, it is more likely to prevent fidgeting, and it is more conducive to khushoo".

11. Looking at the place of prostration

It was reported from 'Aa'ishah that "the Prophet Muhammad SAW used to pray with his head tilted forward and his gaze lowered, looking at the ground."

When the Prophet Muhammad SAW entered the Ka'bah, his eyes never left the place of his prostration until he came out again.

When a person sits for Tashahhud, he should look at the finger with which he is pointing as he is moving it, as it was reported that the Prophet Muhammad SAW "would point with the finger next to the thumb towards the qiblah, and focus his gaze upon it."

Note: There is a question in the minds of some people who pray, which is: what is the ruling on closing the eyes during prayer, especially when a person feels that this increases his khushu'?

The answer is that this goes against the Sunnah that was reported from the Prophet Muhammad SAW that was just referred to above. Closing the eyes means that a person misses out on the Sunnah of looking at the place of prostration and at his finger. But there is more to the matter than this, so we should listen to the opinion of an expert, al-'Allaamah Abu 'Abd-Allaah Ibn al-Qayyim, which will explain the matter further. He (may Allaah have mercy on him) said: 'It is not part of the Prophet's teaching to close the eyes during prayer. We have already mentioned how he used to look at his finger during the Tashahhud and the du'aa', and he would not let his gaze wander beyond his finger'.

Another indication [of the fact that he kept his eyes open] is the fact that he stretched his hand forth to take the bunch of grapes when he saw Paradise, and he also saw Hell and the woman (who had tormented) the cat, and the owner of Stick. Likewise, he pushed away the animal that wanted to pass in front of him whilst he was praying, and he pushed back the boy, and the young girl, and the two young girls. He used to wave to those whom he saw greeting him (whilst he was praying). There is also a hadeeth that describes how the Shaytaan tried to tempt him whilst he was praying, so he grabbed him and strangled him, as he had seen him with his own eyes. From these ahaadeeth and others we learn that he did not close his eyes when he prayed.

The fuqahaa' differ as to whether closing the eyes during prayer is makrooh. Imaam Ahmad and others did count it as makrooh, and said: 'This is the action of the Jews,' but others allowed it and did not count it as makrooh. The correct view is that if keeping the eyes open does not affect a person's khushu', then this is better, but if keeping the eyes open affects a person's khushu'o because of decorations, adornments etc. in front of him, which distract him, then it is not makrooh at all for him to close his eyes. The opinion that indeed it is mustahabb in this case is closer to the principles and aims of shari'ah than saying it is makrooh. And Allaah knows best.

Thus it is clear that the Sunnah is not to close one's eyes, unless it is necessary to do so in order to avoid something that may adversely affect one's khushu'.

12. Moving the index finger

This is something which is neglected by many worshippers because they are ignorant of its great benefits and its effect on khushu'.

The Prophet Muhammad SAW said: "It is more powerful against the Shaytaan than iron, pointing with the forefinger during the Tashahhud is more painful to the Shaytaan than being beaten with a rod of iron, because it reminds the slave of the Unity of Allaah and to be sincere in his worship of Him alone, and this is what the Shaytaan hates most; we seek refuge with Allaah from him."

Because of this great benefit, the Sahaabah, may Allaah be pleased with them, used to enjoin one another to do this and were very keen to remember to do this thing which so many people nowadays take so lightly. It was reported that "the Companions of the Prophet (peace and blessings of Allaah be upon him) used to enjoin one another, i.e., with regard to pointing with the finger during the du'a'.

The Sunnah in pointing with the forefinger is that it should remain raised and moving, pointing towards the qiblah, throughout the Tashahhud.

13. Varying the soorahs, aayaat, adhkaar and du'aa's recited in prayer

This makes the worshipper feel that he is encountering new meanings and moving between different topics mentioned in the aayaat and adhkaar. This is what a person misses out on if he only memorizes a few soorahs (especially the short ones) and adhkaar. Varying what one recites is the Sunnah and is more conducive to khushu'.

If we study what the Prophet (peace and blessings of Allaah of upon him) used to recite in his prayer, we will see this variation. For example, with regard to the opening du'aa', we find examples such as the following:

"Allaahumma baaid bayni wa bayna khataayaaya kamaa baa'adta bayn al-mashriqi wal-maghrib. Allaahumma naqqani min khataayaaya kamaa yunaqqaa al-thawb al-abyad min al-danas. Allaahumma ghsilni min khataayaaya bil-maa wal-thalj wal-barad" (O Allaah, separate me (far) from my sins as You have separated (far) the East from the West. O Allaah, cleanse me of my sins as white cloth is cleansed from dirt. O Allaah, wash me of my sins with water, snow and ice)."

"Wajahtu wajhi lilladhi fatara al-samawaati wal-ard haneefan, wa maa ana min al-mushrikeen. Inna salaati wa nusuki wa mahyaaya wa mamaati Lillaahi Rabb il 'aalameen, laa shareeka lahu wa bidhaalika umirtu wa ana awwal al-muslimeen (I have set my face towards the Originator of the heavens and the earth sincerely and I am not among the mushrikeen. Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the Worlds: no partner has He. With this I have been commanded, and I am the first of the Muslims (those who submit to Him)."

"Subhaanak Allaahumma wa bi hamdika wa tabaaraka ismuka wa ta'aala jadduka wa laa ilaaha ghayruk (Glory and praise be to You, O Allaah, blessed be Your name and exalted be Your majesty. There is no god besides You)."

And other du'aa's and adhkaar which the worshipper can use at various times.

THE ADVANTAGES OF KHUSYU' IN SHALAT

1. The Prophet Muhammad SAW said: "There is no Muslim man who, when the time for a prescribed prayer comes, he does wudoo' properly, has the proper attitude of khushu', and bows properly, but it will be an expiation for all his previous sins, so long as they were not major sins (kabeerah). And this is the case for life" (HR. by Muslim)

2. The reward recorded is in proportion to the degree of khushu', as the Prophet Muhammad SAW said: "A slave may pray and have nothing recorded for it except a tenth of it, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or a half." (HR.Imaam Ahmad).

3. Only the parts of his prayer where he focused and concentrated properly will be of any avail to him. It was reported that Ibn 'Abbaas (may Allaah be pleased with him) said: "You will only have from your prayer that which you focused on."

Sins will be forgiven if you concentrate properly and have full khushu', as the Prophet Muhammad SAW) said: "When a slave stands and prays, all his sins are brought and placed on his head and shoulders. Every time he bows or prostrates, some of them fall from him." (HR.al-Bayhaqi).

Al-Manaawi said: "What is meant is that every time a pillar (essential part) of the prayer is completed, part of his sins fall from him, until when he finishes his prayer, all his sins will be removed. This is in a prayer where all the conditions are met and the essential parts are complete. What we understand from the words 'slave' and'stands' is that he is standing before the King of Kings [Allaah] in the position of a humble slave." (HR al-Bayhaqi).

4. The one who prays with khushu' will feel lighter when he finishes his prayer, as if his burdens have been lifted from him. He will feel at ease and refreshed, so that he will wish he had not stopped praying, because it is such a source of joy and comfort for him in this world. He will keep feeling that he is in a constricting prison until he starts to pray again; he will find comfort in prayer instead of wanting just to get it over and done with. Those who love prayer say: we pray and find comfort in our prayer, just as their leader, example and Prophet Muhammad SAW said, "O Bilaal, let us find comfort in prayer." He did not say "Let us get it over and done with."

5. The Prophet Muhammad SAW) said, "My joy has been made in prayer." So whoever finds his joy in prayer, how can he bear to look for joy anywhere else, or to keep away from it?

Wallaahu A'lam bis shawaab

Ramadan almost Ends, what should We DO??? Laylatul Qadr

Bismillaahirrahmaanirrahiim

I got this article from my mailing list. I'd like to share it to others whom have not received this informative and useful article before Ramadan Ends. May Allah SWT forgive all our sins and accept all our 'Ibaadah.

LAILATHUL QADR


!! The most unluckiest person in the world.. is the one who did not make it to forgive all his past sins in month of Ramadhaan.


!! How many people are laying in there Grave, who thought they can make it to Ramadhaan this year. They never made it !!

We are lucky we got a chance this year!!

The Prophet (SAW) said: 'Whosoever reaches the month of Ramadhaan and does not have his sins forgiven, and so enters the Fire, then may ALLAH distance him.'[Ahmad (2/246) and Bayhaqi (4/204)]


Its not too late, Also we have the 'Night of Power' ( Lailat-ul-Qadr ) in hand

The Messenger (SAW) said: 'Whoever prays the Night of Qadr with Eemaan (faith) and hoping for its reward, ALLAH will forgive him all his previous sins.' [Bukhaaree and Muslim]


# 'Lailat-ul-Qadr' or 'Night of Power' a very important occasion in the history of Islam and in our personnel lives.


# The Night Of Power is better for you to live, to experience and to enjoy than one thousand months of your personal life. Even if you were to live one thousand months (83.3 years) with sincerity, dedication, and sacrifices and with good intentions and deeds, the Night Of Power is still far better for you to live and to enjoy.

ALLAH says in the Qur'an in Surah Al-Qadr:
'We have indeed revealed this (message) in the Night of Power. And what will explain to thee what the Night of Power is? The Night of Power is better than a thousand months. Therein come down the angels and the spirit by God's permission, on every errand: Peace! This until the rise of Morn.' (97:1-5)

# The Night of Power is a night of blessings ALLAH has blessed this Night. Therefore whosoever is interested in receiving the blessings of ALLAH may look forward to the Night of Power.

# Anyone who seeks the Night of Power and lives it, all his/her sin will be erased. This is, as if, he/she is, born again now free of all sin and mistakes.



Aa'isha (R) said: 'When the last ten days of Ramadhaan arrived the Messenger (SAW) used to abstain (from contact a with his wives) and he would establish the nights. He would awaken (his family) to do the same also.' [Bukhaaree and Muslim]

I am sure every one of us would like to live a life free of sins an free of mistakes. Everyone would like to meet ALLAH on the Day of Judgment without sins. Every one of us would like to feel that he/she is reborn today. All of us wish to rejuvenate ourselves, and to start a new year with a fresh outlook and a fresh life. Every one of us wants to live a pure life and everyone wants to purify himself/herself without anguish or torment.

# The Night of Power is one of the best way in which a person is to achieve all these ideals. For this reason may I suggest that you start looking for it, so you will be able to observe it and enjoy it.

Imam Bukhari reports from 'Aishah that the Messenger of ALLAH (may ALLAH bless him and grant him peace) would tighten his waist-cloth (i.e. detach himself from his wives), spend the night in worship and awake his family, during the last ten nights of Ramadan.

As far as determining the Night of Power (Lailat-ul-Qadr) is concerned, it has been reported to be during one of the odd numbered nights of the last ten days of Ramadhaan, i.e. 21st, 23rd, 25th, 27th or 29th. It has been emphasized that it is most likely to be the 27th night. But this doesn't mean you should stick to 27th night only.

The Signs of the Night of Qadr.

The Messenger of ALLAH (js) described the morning of the night of Qadr so that the muslims can know which night it is.

Ubayy (R) said: 'On the morning of the night of Qadr the sun would rise without any beams; (it is like) a wash basin until it rises.' [Muslim]
Abu Hurairah (R) said: 'We mentioned the night of Qadr to the Messenger of ALLAH (JS) and he said: 'Which of you remembers when the moon rises and it is like half a bowl.' [Muslim]

Ibn Abbaas (R) said that the Messenger of ALLAH (JS) said: 'The night of Qadr is a night of generosity and happiness, it is not hot and neither is it cold. The sun comes up in its morning weak, reddish.' [Tabaranee, Ibn Khuzaimah and Bazzaar]

To summarize, I would like to mention the following:

1. The sun rises early in the morning without rays.
2. Rain may fall either during the night or during the day of that night.
3. During night the sky will be lightly foggy.
4. The sky will be slightly lighted without reflections and without rays.
5. The angels and Gabriel all descend down onto earth for many purposes.

If you are interested in living the Night of Power, let me remind you of some of the things that you might have to do.

a. Recitation of the Our'an.
b. Prayers-Nafl after Taraweeh.
c. Remembrance of ALLAH or zikr
d. Supplication or Du'a for you and for others.
e. Reading books of Hadeeth so as to enjoy the sayings of Prophet Muhammad (SAW).


In Sahih Bukhari (6/521), there is an amazing piece of advice from the Prophet (may ALLAH blesses him and grants him peace): 'Recite the Quran as long as your hearts agree on it; if you disagree about it, stop reciting it (for the time being)' -- studying the Quran should bring people together!


Ten days are the last part of the month and a person's actions are based on his last ones. So perhaps, he will encounter the night of Al-Qadr, while standing in prayer for ALLAH and thus have all his past sins forgiven.

# The Night of Power is a very important occasion in Islam. Everyone is asked to live it and to enjoy it. This Night is a 'Night of Mercy', a 'Night of Blessing', a 'Night of Peace' and a 'Night of Guidance'. It is a 'Night of Unification' between the finite world of ours and the Infinite Universe of the Unseen.


May ALLAH give us the strength, the power, the courage and the effort to do our best to obey ALLAH and to follow His teachings. May ALLAH guide us and may ALLAH strengthen our Iman. May ALLAH help us to live another year with sincerity and devotion. May ALLAH make us realize that one year of our life is over and that we are one year closer to our graves.

Let us wake up and do our best to please ALLAH in our daily life. Let us ask Almighty ALLAH forgiveness. Ameen.

And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events? This is indeed the greatest loss. We ask ALLAH for his protection.

So we ask ALLAH to grant us the ability to change ourselves for the better, during this blessed month, and not to be of those who are prevented from His Mercy and forgiveness. Indeed He is the One who Hears and He is the One to Respond.
Take a vacation for ALLAH

We take a break from our jobs for almost everything in life. Why not this time to focus on worshiping and thanking our Creator.

If this is not possible at least take a few days off if you can. This can make it easier to stay awake at night to do extra Ibadah. Whatever you loose is very negligible in front of whatever you gain from this Night.

Brothers and sisters in Islam!

Fear ALLAH Ta'ala and beware of wasting your life away in futile activities. Make use of your time by being positive and constructive. This may this will be your last Ramadaan, your last opportunity to benefit from the special blessings and forgiveness that accompanies this month. Know that Ramadaan is a manifestation of ALLAH Ta'ala's bountiful blessings on His slaves. Use it as a turning point in your life; a time for transformation towards a better way of life.

Yaa ALLAH ! We are full of sins. We ignore you in our life, Please don't ignore us and guide us towards your path with the help of Prophet Mohammed (SAW). And open our hearts to understand our Deen.. Ameen

May ALLAH Subhanahu wa Ta'ala weigh your prayers in gold, count your blessings with stars and ease your every effort like a gentle summer breeze.

Compiled from various sources

JazakALLAH to all those who are involved directly and indirectly in this article.

Ramadan is the Month of Tawbah (Repentance)

Bismillaahirrahmaanirrahiim.

Ya Allah...... I know I have made a lots of mistakes......
Ya Allah...... I know I have committed a lots of sins ......
Ya Allah...... I know I have made people mad at me......
Ya Allah...... I know I have messed up people's lives......
Ya Allah...... I know I have done something wrong.....
Ya Allah...... I know....I realize Ya Allah..... What I've done
Astagfirullaahul 'Aziim...... Astaghfirullaahul 'Aziim
Ya Allah...... please forgive all my sins
Ya Allah...... please accept all my 'Ibaadah in this blessed of Ramadan. Amiin


Alhamdulillah, we are still alive. That means Allah SWT gives us another chance to correct all the mistakes we have done in the past. Alhamdulillah we are still given an opportunity by Allah SWT to convey the message of Islam toward people. No ones is free from mistakes, no ones is perfect. Only Allah who created us, who created everything, is the perfect one.

What Should One Do When We made a Mistake?


"Say, 'O my servants who have transgressed against their souls Do not despair of Allaah's Mercy, for Allaah forgives all sins. He is indeed Oft Forgiving, Oft Merciful.'" [QS Az-Zumar:53]

"Surely Allaah loves those who constantly turn to Him in repentance and those who keep themselves pure." [QS Al Baqarah:222]

"And Turn all of you in repentance to Allah SWT oh believers, in order that you may be successful." [QS An Nur:31]

"And for those who do not knowingly persist in the wrong they have done, is a reward of forgiveness from their Lord." [QS. Al Imraan:135-6]

"When a believer commits a sin a black spot appears on his heart. If he repents, desists and asks for forgiveness, his heart is polished clean. But if he does more sins, the spots increase. That is the rust which which Allaah mentions in His Book; 'By no means! But rust has covered their (heart) from the (sins) they do.' [QS. Al Mutaffifeen:14"

"O Believers! Fear Allaah and give up remaining interest if you believe." [QS Al Baqarah:278]

What is Tawbah (Repentance)?


Tawbah means return to the soul's initial spirituality after the light of its human nature (fitrah) and its spirit has been covered by the darkness of sins and disobedience. The human soul in its initial state has neither any spiritual virtues nor any vices. It is capable of reaching any station, but in its original state it is pure, sinless and has an intrinsic luminosity. The perpetration of sins causes obscurity within the heart, and the light of intrin­sic nature is extinguished and converted into darkness. However, before total darkness envelops the heart, if a person awakens from the slumber of negligence and makes repentance, the soul gradually returns from the darkness to the light of its original nature and essential spirituality. This is mentioned in the famous hadith from Imam Baqir (a):“One who repents from sin is like the one who has not sinned..” [Al‑Kulayni, al‑Kafi, kitab al‑'iman wa al‑kufr, bab al‑tawbah, hadith #10]

What are conditions required for Tawbah?

Tawbah is not accepted from one who merely declares, “I repent.” There are a number of conditions which must be fulfilled before the acceptance of tawbah. These are mentioned below in the following hadith:

It is narrated that someone said: Astaghfirullah (I seek God's forgiveness) before Imam ‘Ali (a). He said to him. "May your mother mourn for you! Do you know what istighfar is? Verily istighfar is a degree of the 'illiyyun (people of high station) and it is a word that means six things. First is remorse over the past. Second, the resolution not to return to it ever. Third, to return to creatures their (formerly usurped) rights so that you meet God Almighty in a state of purity in which no one has any claim against you. Fourth, that you fulfil every duty that you neglected in order to satisfy your obliga­tion in respect to it. Fifth, that you attend to the flesh of your body that has grown on unlawful nourishment so that it melts away as a result of grief and mourning and your skin adheres to your bones, after which new flesh grows in its place. Sixth, that you make your body taste the pain of obedience in the same way as it earlier tasted the pleasure of sins. When you have done these things then say Astaghfirul­lah! [Nahj al‑Balagha, saying # 417]

This noble tradition mentions two prerequisites for tawbah (remorse and resolution), two important conditions for its acceptance (returning the rights of creatures and of the Creator), and finally two points for the perfection of repentance.



Sincere Tawbah (Repentance)/tawbatun nasuh

According to great researcher al‑Shaykh al‑Bahai (qs), there are several meanings of tawbatun nasuh (Sincere tawbah). A few of them are mentioned below:

# Tawbah that 'advises' the people, i.e. it invites them to simu­late him (the repenter) on account of the good effect produced in the repenter, or tawbah that ‘counsels' the repenter to root out sins and never return to them again.

# Tawbah that is done purely for God's sake, similar to the pure honey that is free from wax, and thus called `asalun nasuh. Sincerity requires that the remorse should be on account of the ugliness of sins and the displeasure of God, and not from fear of the hellfire.

The word nasuh is also related to nasabah which means tailoring, because tawbah sews together the body of faith which is torn by sin, and because it joins the penitent person to God's awliya' (friends) and His lovers in the same way that separate pieces of cloth are joined together by tailoring.

Yet another interpretation says that nasuh is an attribute of the penitent and tawbatun nasuh is a tawbah whose performer admonishes him­self to take part in a perfect repentance until the effects of sins are totally purged from the heart. This task is only attained by causing the soul to taste regret and grief and by clearing its darkness caused by past sins with the light of virtuous actions.

When should we do the Tawbah?

Successful tawbah is a difficult task. Indulging in sins, especially major and mortal ones, cause a person to become totally forgetful of tawbah. If the tree of sins growing in the orchard of the human heart reaches maturity and its roots become strong, the results are calamitous, causing a person to turn completely away from repentance. Even when the thought of tawbah occasionally comes to his mind, he postpones it from one day to another, and from one month to the next, telling himself, "I will make sound repentance at the end of my life and in old age." This is wishful thinking. Such a person cannot perform tawbah after the roots of sinfulness have grown deep into his personality. The best time for tawbah is youth when sins are fewer, the inner dark­ness of the heart is incomplete and all the conditions of tawbah are easier to fulfil. This God‑given opportunity should be availed at all costs and one shouldn’t pay heed to satanic whisperings to postpone tawbah. And therefore, one should do tawbah as soon as possible after a sin is committed. An intelligent person who realizes this fact, abstains from sins, and undoes wrong committed in the past. His penitent heart filled with remorse, develops a firm determination to quit sinful life. God helps him and if his tawbah is sincere, he becomes the beloved of God as mentioned in the holy verse: “Verily God loves the repentant” (2: 222)

Imam ‘Ali (a) said: “If you want to win His blessings in the next world, today is the day of preparation while tomorrow is the day of reward. The place to proceed to is Paradise while the place of doom is Hell. Is there no one among you to repent for his deeds before his death, compensate for wrongs he has done, and do good before the calamity of retribution descends upon him?” [Nahj al-Balagha, sermon #33]

Therefore The sooner, the better to do the Tawbah


How to awaken the heart for Tawbah

O man! How sinful and foolish you are not to know the worth of the bounties of your Provider. After having spent years in dis­obedience and after prolonged disloyalty to such a merciful Lord, Who has pro­vided all the means of your comfort and ease ‑ without there being, na`udhu bi Allah, any imaginable benefit to Him ‑ having vio­lated His sanctities and taken shamelessness and recalcitrance to their extreme, now that you are remorseful, penitent and repentant, God Almighty has taken you as His loved one. What an abundance of mercy and plenitude of bounty! O God! We are incapable of thanking You for Your bounties. Our tongues are unable to praise and extol You. All that we can do is to bow our heads in shame and ask Your pardon for our shamelessness. We don’t deserve Your mercy. Indeed, Your mercy is more abundant and Your bounties are more inclusive than can be described.

A wise man should endeavour to intensify the form of contrition and grief in the heart so that God willing, it sets aflame the fire of remorse. That is, through meditation about the terrible consequences of sin, remorse becomes stronger in his heart, thereby voluntarily kindling the holy fire, the fire about which Qur'an says: The fire of God kindled (roaring) over the hearts, a vault upon them, in outstretched columns (104:6-8). In his heart, burning the fire of remorse will incinerate all his sins and burn away all its rust and corrosion. He should know that were he not to kindle himself this fire in this world and were he not to open upon himself the door of this hell, he would inevitably pass from this world into the next world to face the terribly cauterizing fire prepared for him there. Thereupon the doors of Hell shall be opened and the doors of Paradise closed to him. A wise person thus realises the grave consequences of his sins.

O God! Give us a chest lit with the fire of remorse. Set our hearts aflame with the worldly fire and set it afire by throwing into it the sparks of remorse. Remove the rust of our hearts and take us from this world in a state of freedom from the consequences of sins. Surely You are the Lord of bounties. [Adopted from Al-Khumayni, Forty Hadith, chapter 17, ‘Tawbah’]


Ya Allah, grant me forgiveness for my faults...........
my ignorance........
my excesses in my affairs..........
and from what you know better than I........

Ya Allah grant me forgiveness for my sins............
committed seriously and jokingly.............
accidentally and deliberately as all these failings are in me......

Ya Allah grant me forgiveness for my past ...............
and future sins which I have done in secret or in public.......
and those you know better about than I...........

Ya Allah, You are the Advancer and the Delayer.......
and You are Able to Do all things..........

Amiiin Ya Allah..........

What are the rights of employees and employers in Islam

Bismillahirrahmaanirrahiim,

What is the thing that make you feel sad? someone asked me. What do you mean? When someone does not get what he/she deserves for. I do not understand what you are saying. I give you an example she goes on; someone works for an Islamic organization. She or he has been receiving his paycheck monthly. But there is one month she did not receive her paycheck. She asks her "boss", the answer is what do we owe you, and then another ridiculous question: "$500 would be enough for you"??
What do you think when your boss asking you "$500 would be enough for you", in fact you are supposed to get more than that, and you deserve it. You did your job very well, and you deserved for the money as the agreement. But you did not receive your money for more than two (2) months. If you work in any American institutions or any places in America, the employer will be sued by the workers for not paying their salaries.


Is it nice if your boss ask you: "how much do we owe you"? the boss suppose to know and should pay all the workers before their sweat dry (Ibnu Maajah). The employer should not ask the employee, and this should NOT HAVE HAPPENED.!!!!!!!!!!!!!

I'm really feeling very very very sympathy toward her. "Ya Allah please give her the best what she deserves for". All Muslims should understand how to fulfill their rights, either as a worker or a an employer.

What is the Rights of Workers?

The employer - labor relationship must be based on brotherhood and equality in human dignity. Prophet Muhammad SAW said: “Your servants are your brothers whom Allah the most High has placed under your authority. Therefore, a person who has a brother under his authority, should feed him out of that which he eats himself and should dress him with the same kind of clothes which he wears himself; he should not assign work to him which is beyond his capacity, and if you do so, then help him in his work.” (Bukhari).

Islam has preserved for the workman his honor and dignity when the Holy Prophet Muhammad SAW said: “The best gain is that of the workman who works to earn his living if he sticks to honesty.” (Ahmad). It ordained that workman's wages should be made clear before he commences his work, for the Prophet Muhammad SAW required the employer to make the workman's wage clear before he hires him, (Ahmad).

It confirmed the workman's right to his wages. The Holy Prophet Muhammad SAW said: “Allah, the Most High, says said which meaning of is translated as: There will be three persons against whom I will stand on the Day of Judgment:

- The person who makes a promise with an oath in My name and then breaks it.
- The person who sells a free man as a slave and appropriates his sale proceed.
- And the person who engages a workman and having taken full work from him fails to pay him his dues.” (Bukhari).

It required that he should be given his wages immediately after he completed his work. The Holy Prophet Muhammad SAW said: “Give a worker his wages before his sweat dries.” (Ibn Majah).

It also required employers not to give them work that is beyond their ability. If they give them such heavy work they should help them materially by increasing their wages, or physically by helping them with their work. The Holy Prophet peace and pleassings of allah be upon him, said which meaning of is translated as: “Do not give them work that is beyond their capacity and if you do so, then help them with their work.” (Bukhari).

O' servants, ALLAH SAW has set rights for every Muslims, yet for every one who lives on earth from the uppermost of what Islam came with, and from the greatest of what the Prophet Muhammad SAW sets the rights for the workers from the worker's rights towards the employers to give him enough salary...and to give him salary which is appropriate with its work.

It's not right and not fair that the employee performs a task, a big task, then at the end of the month he's given a raise that doesn’t suit the work he accomplishes. This is unfair, and if so, the employer has no right to tell the worker if you like it, take it and if you don't, leave. And it is not right that you postpone their salaries/wages for no reasons

There are many other people, these aren’t from Islam's morals and this isn’t from what the prophet Muhammad SAW came with, also it's not fair that the employee performs a simple task then at the end of the month He's given salaries, raises, and privileges that don’t suit the amount of work he accomplished. This is not fair and this teaches the worker to be lazy and loiterer we take refuge with ALLAH - almighty and most majesty , and also it causes hatred between employees and workers. He sees that this person is taking a high salary and his work doesn’t suit with that salary and the other sees he's aggrieved. So there will be a disruption in the country, we take refuge with ALLAH - almighty and most majesty ,and that's why there's neither disturbance nor security deflection in any country as long as there's an aggrieved person and if aggrieve is lifted from all servants from the worker and employer, there wouldn’t be any disruption in security we take refuge with ALLAH - almighty and most majesty.

What's the reason ? The reason is the existence of injustice between people we take refuge with ALLAH SWT and ALLAH SAW set security and safety, for those who work by the book(Quran) and Sunnah. If anyone of us didn’t work by the Qur'an and Sunna, then there's neither security, nor safety, nor faith.

"O' servants of ALLAH and this is the worker's right on the employer also from his right from the worker's right on the employer to prepare for him a descent residence to prepare a descent residence for this worker so he doesn’t tell him live anywhere you want and he doesn’t tell him I don't care about neither your residence, nor house, nor children my concern is the work I expect you live with your children or don't you live here or there the residence is descent or not I don't care then what do you care about ? Your concern is to sleep with felicity and your employees who work with you sincerely and truthfully are scattered here and there how could you live delighted and you didn’t give who works with you his least rights?

"O' servants this is the vicegerent of the prophet Muhammad SAW. he visits an old woman so how the employer? And the company's manager? And the institution's manager? you don't care about workers' residence or employees and you don't care about what they suffer from troublesor prices increase or conditions we take refuge with ALLAH - almighty and most majesty this is not your religion's manner that you're committed to towards ALLAH - almighty and most majesty .

And What is The Employers Rights??

As Islam required the employer to care for his employee's due rights, it required the employees, in return, to observe the employer's rights by carrying out their work in the best manner. The Holy Prophet Muhammad SAW said : “Allah likes, if one of you performs a piece of work, that he should do it well.” This means to say that a Muslim who is entrusted with a job should do it well as this is a means for gaining favor with his Almighty Lord.

Let's us pray to Allah SWT that we could fulfill our rights in the best manners possible. And we won't hear and see any unjustice in Muslim communities ANYMORE. Insha Allah I'll pray for her to be sabr, and to do her best always.

Wallahu A'lam

I Love my Neighbours

Bismillaahirrahmaanirrahiim

I am so happy today. Why? I have passed a good number of my neighbours. We always say hi..how are you wita...where have you been? I have not seen you for long..bla..bla...the list goes on. They are not Muslim, but they are my neigbours. They are very nice to me and my family. Allah SWT does not forbit us to interact with Non- Muslisms as long as there is no fight on religion. Some of us, really do not want to talk with the neighbour. Why? Do you think they are not good people? Ok...let's take a look What Islam says about the rights of Non-Muslim Neighbour...


Islam has prescribed that its followers give people their due rights. Parents, spouses, children, neighbors; all are given specific rights according to their specific roles in this world. Through this, mutual bonds, solidity is set and strengthened between the individuals of a Muslim society. It spreads love and unity and prevents the society from fragmenting.

Allah says:

(And worship Allah [alone], and do not ascribe partners to Him. And do good unto your parents and near of kin and unto orphans, and the needy, and the neighbor from among your own people, and the neighbor who is a stranger, and the friend by your side, and the wayfarer, and those whom your right hand possess. Verily, Allah does not love those who are full of self-conceit and boastful.) (4:36)

The Qur'an instructs Muslims to treat non-Muslims courteously in a spirit of kindness and generosity, given they are not hostile towards Muslims. Allah SWT says:

“Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from dealing kindly and justly with them. Indeed, God loves those who act justly. God only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion – (forbids) that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.” (Quran 60:8-9)

Al-Qarafi, a classical Muslim scholar, describes the depth of the meaning of “dealing kindly” referred to in the above verse. He explains the term:

‘…gentleness towards the weak, providing clothing to cover them, and soft speech. This must be done with affection and mercy, not by intimidation or degradation. Furthermore, tolerating the fact that they may be bothersome neighbors whom you could force to move, but you do not out of kindness towards them, not out of fear or financial reasons. Also, praying they receive guidance and [thus] join the ranks of the blessed with external reward, advising them in all wordily and spiritual matters, protecting their reputation if they are exposed to slander, and defending their property, families, rights, and concerns. Assisting them against oppression and getting them their rights.’

Divine commandments to treat non-Muslims in this manner were taken seriously by Muslims. They were not just verses to be recited, but Divine Will to be acted upon. The Prophet, may the mercy and blessings of God be upon him, himself was the first person to put the divine commands into practice, followed by his caliphs and the general population of believers. The life-story of the Prophet of Islam gives many instances of his kind, tolerant co-existence with non-Muslims. Some of his neighbors were non-Muslims and the Prophet would be generous towards them and exchange gifts. The Prophet of Islam would visit them when they fell sick and do business with them. There was a Jewish family he regularly gave charity to and the Muslims after his death maintained his charity towards them.

When a Christian delegation from Ethiopian churches came to Medina, the Prophet opened up his mosque for them to stay in, hosted them generously, and personally served them meals. He said:

“They were generous to our companions, so I wish to be generous to them in person…”

…referring to the event when they provided asylum to a number of his companions after they fled persecution in Arabia and took asylum in Abyssinia. In another instance, a Jewish man named Zayd bin Sana came to the Prophet of Islam to reclaim a debt. He grabbed the Prophet by his robe and cloak, pulled the Prophet close to his face, and said, ‘Muhammad, are you not going to give me my due? You and your clan Banu Muttalib never pay debts on time!’ Umar, one of the companions of the Prophet, got agitated and said, ‘Enemy of God, am I really hearing what you just said to God’s Prophet. I swear by the One who sent him with truth, if I were not afraid that he would blame me, I would have taken my sword and cut your head off!’ The Prophet looked calmly at Umar and censured him gently:

“Umar, that is not what we needed to hear from you. You should have counseled me to pay my debts in time and asked him to seek repayment in a respectful manner. Now take him, repay him his debt from my money and give him an extra twenty measures of date.”

The Jewish man was so pleasantly surprised by the Prophet’s behavior that he immediately declared his acceptance of Islam!

The companions of Prophet Muhammad followed his example in how they treated non-Muslims. Umar set-up a permanent stipend for the Jewish family the Prophet used to take care of in his lifetime.[5] He found justification for allotting funds for the People of the Scripture in the following verse of the Quran:

“Alms are only for the poor and for the needy and for those employed to collect (the funds) and for bringing hearts together, and for freeing captives (or slaves) and for those in debt and for the cause of God, and for the (stranded) traveler – an obligation (imposed) by God. And God is Knowing and Wise.” (Quran 9:60)

Abdullah ibn ‘Amr, a famous companion of the Prophet Muhammad, would regularly give charity to his neighbors. He would send his servant to take portions of meat on religious occasions to his Jewish neighbor. The surprised servant asked about Abdullah’s concern for his Jewish neighbor. Abdullah told him the saying of Prophet Muhammad:

“The angel Gabriel was so adamant in reminding me to be charitable with my neighbor that I thought he might make him my heir.”

Ibn `Umar and `Aishah (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "Jibril kept recommending treating neighbours with kindness until I thought he would assign a share of inheritance".
[Al-Bukhari and Muslim].

Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) commanded me thus, "O Abu Dharr! Whenever you prepare a broth, put plenty of water in it, and and give some of it to your neighbours".
[Muslim].

Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer.'' It was asked, "Who is that, O Messenger of Allah?'' He said, "One whose neighbour does not feel safe from his evil".
[Al-Bukhari and Muslim].

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who believes in Allah and the Last Day let him not harm his neighbour; and he who believes in Allah and the Last Day let him show hospitality to his guest; and he who believes in Allah and the Last Day let him speak good or remain silent".
[Al-Bukhari and Muslim].

From the above hadiiths I can say that it's very clear that how importance to give nice treatment to neighbours in Islam. Islam does not like a Muslim to ignore his poor neighbour and eat up everything himself. It stresses that one must take care of his poor neighbours. If a person is not in a position to do more, he should at least add some water in the broth he cooks for his own food and send a portion of it to his deserving neighbour. It leads us to the conclusion that a Muslim should in no case be unmindful of his neighbour and if he is well-to-do, he should be all the more charitable to his neighbours. And the Hadith also reveals that hurting or troubling a neighbour is such a serious offence that it causes Allah's Wrath, and thus punishment in Hell.

But the most important thing is none of the hadiiths saying "just toward Muslim neighbour. They do not say at all. So now why can't we talk with them and have a conversation.... Wallaahu a'Lam

Wassalam

PS: Masya Allah wa alhamdulillah I am blessed to live in a good neighbourhood. May Allah SWT keep this good relationship I have right now with my Non-Muslim neighbours

Hikmah "Nuzul al-Qur'an"

Bismillaahirrahmaanirrahiim

The revelation of the Qur'an began in the Laylat al-qadr of Ramadan (the 27th night or one of the odd nights after the 21st) after the Prophet Muhammad had passed the fortieth year of his life (that is around the year 610), during his seclusion in the cave of Hira' on a mountain near Makkah. As reported by Bukharis:

Narrated Aisha the mother of the faithful believers: "The commencement of the divine inspiration to Allah's apostle was in the form of good dreams which came like bright daylight (i.e. true) and then the love of seclusion was bestowed upon him. He used to go in seclusion in the Cave of Hira', where he used to worship (Allah alone) continuously for many days before his desire to see his family".


"He used to take with him food for the stay and then come back to (his wife) Kha&ja to take his food likewise again, till sud-denly the truth descended upon him while he was in the
Cave of Hira'".

"The angel came to him and asked him to read. The Prophet replied 'I do not know how to read'.The Prophet added, 'The angel caught me (forcibly) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, "I do not know how to read". Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again
asked me to read, but again I replied, "I do not know how to read" (or what shall I read?). Thereupon he caught me for the third time and pressed me, and then released me and said: "Read, in the name of Your Lord, who created, created man from a clot. Read! And Your Lord is the most bountiful" (Bukhary)

The narration goes on to tell us that the Prophet went back to his wife Khadija and recounted to her his dreadful experi-ence. She comforted him and both of them consulted Waraqa,Khadlja's relative and a learned Christian, about it. Waraqa
told Muhammad that he had encountered the one 'whom Allah had sent to Moses' and that he would be driven out by his people.

Therefore, the date of 27 Ramadan for this festival is a traditional date, for it is believed that the actual night is kept secret by Allah. However Muslims believe that the Prophet told them they could seek it in the last 10 days of the month of fasting.

Some will spend Laylat-ul-qadr in prayer or in reciting the Qur’an. Anticipating the moment when the first revelation was sent is a highlight for those who fast during the month of Ramadhan; Muslims anticipate the Nuzulul Qur’an—the “coming down” of the Qur’an—with the same devotion that Christians prepare for Christmas.

Let's remind ourselves again how the Prophet Muhammad SAW received the wahy (revelation) from Allah SWT through a special messenger sent by God for this purpose: the Angel Gabriel, who recited to him God's words exactly.

According to Suyuti' (14) on the basis of three reports from 'Abdullah Ibn 'Abbas, in Hakim, Baihaqi and Nasa'i, the Qur'an descended in two stages:

- From the lauh al-mahfuz, the 'well-preserved tablet', to the lowest of the heavens (bait al-'izza) of the world, all together, in the laila al-qadr.

- From the heavens to earth in stages throughout the twenty-three years of Muhammad's prophethood, and first in the laila al-qadr of Ramadan, through the Angel
Gabriel.

This second descent from the heaven to the heart of the Prophet is referred to in Sura al-isra' (17) and Sura al-furqan (25).

Wassalam

The children and Ramadan

Allaahu Akbar Allahu Akbar Allahu Akbar

Alhamdulillah this year my two kids have practiced fasting in the month of Ramadan again. I try to encourage them to do so when they are in good health. Sometimes they fast half day sometime full day, and it depends how they feel about their body. I do not want to force them to do it, just encourage them to make a good habit and get used to it when they reach the age of puberty when they have to do it.

Children are born in a state of fitrah (purity) and then their parents teach them to be believers or unbelievers. According to the Musnad Ibn Hanbal, "The children of the unbelievers are better than you grown-ups. Every living creature is born with a righteous nature." It is our obligation and duty as parents to teach our children so that they grow up to be believing, practicing Muslims. Sending the child to an Islamic weekend school or to a full-time Islamic school is an important but minor part of their Islamic education. The major 'institution of learning' for each child is his family, and the major 'professors' of this institution are the parents.



What is the right age to get children used to fasting?

What is the age at which children are obliged to fast? How can we encourage them to fast and pray in the mosque, especially Taraweeh prayer? Are there any simple religious ideas which can be used to fill children’s spare time in Ramadaan?.

1. Fasting is not obligatory for young children, until they reach the age of adolescence, because the Prophet (peace and blessings of Allaah be upon him) said: “The pens have been lifted from three: from one who has lost his mind until he comes back to his senses, from one who is sleeping until he wakes up, and from a child until he reaches the age of adolescence.” Narrated by Abu Dawood, 4399; classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Nevertheless, children should be told to fast so that they can get used to it, and because the good deeds that they do will be recorded for them.

The age at which parents should start to teach their children to fast is the age at which they are able to fast, which will vary according to each child’s physical makeup. Some scholars have defined this as being ten years of age.

Al-Kharqi said:

When a child is ten years old and is able to fast, he should start to do so.

Ibn Qudaamah said:

This means that he should be made to fast and told to do so. And he should be smacked if he does not do it, so as to train him and make him get used to it, just as he should be made to pray and told to do it. Among those who were of the view that a child should be told to fast when he becomes able to do it were ‘Ata’, al-Hasan, Ibn Sireen, al-Zuhri, Qataadah and al-Shaafa’i.

Al-Awzaa’i said: If he is able to fast for three consecutive days without interruption and without becoming weak, then he should be made to fast Ramadaan. Ishaaq said: When (a child) reaches the age of twelve I think that he should be made to fast so that he gets used to it.

The age of ten is more likely, because the Prophet (peace and blessings of Allaah be upon him) enjoined smacking children for not praying at this age, and regarding fasting as being like prayer is better, because they are close to one another, and because they are both physical actions that are pillars of Islam. But fasting is harder, so attention should be paid to when the child becomes able for it, because some may be able to pray who are not yet able to fast.

This is what the companions of the Prophet (peace and blessings of Allaah be upon him) did with their children; they would tell those who were able to fast to do so, and if one of them wept because of hunger, they would give him a toy to distract him, but it is not permissible to force them to fast if it will harm them in cases of physical weakness or sickness. (Al-Mughni, 4/412)

Shaykh Ibn ‘Uthaymeen said:

A young child should not be forced to fast until he has reached the age of adolescence, but he may be told to fast if he is able to do it, so that he may get used to it and it will be easier for him after he reaches puberty. The Sahaabah (may Allaah be pleased with them) – who are the best of this ummah – used to make their children fast when they were young. End quote.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/28, 29

And the Shaykh (may Allaah have mercy on him) was asked:

My young son insists on fasting Ramadaan even though fasting is harmful for him because he is so young and his health is not good. Should I use force with him to make him break his fast?

He replied:

If he is young and has not yet reached puberty, he is not obliged to fast, but if he is able to do it without hardship, then he should be told to do so. The Sahaabah (may Allaah be pleased with them) used to make their children fast, and if the younger ones cried they would give them toys to distract them. But if it is proven that it is harmful to him, then he should be stopped from fasting. If Allaah has forbidden us to give youngsters their wealth if there is the fear that they may abuse it, then it is more appropriate that they be stopped from doing something if there is the fear of physical harm. But that should not be done by force, because that is not appropriate in raising children. End quote.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/83

2. The parents can encourage their children to fast by giving them a gift each day, or by exploiting the spirit of competition between them and their peers or those who are younger than them. They can encourage them to pray by taking them to pray in the mosques, especially if they go out with their father and pray in different mosques each day. They can also encourage them by rewarding them for that, whether that is by praising them or by taking them out on trips sometimes, or buying things that they like, etc.

Unfortunately some fathers and mothers fall far short in encouraging their children, and there are even some who stop their children doing these acts of worship. Some of these fathers and mothers think that mercy and compassion mean not making their children fast or pray. This is completely mistaken according to both the shar’i point of view and educational wisdom.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

Allaah has enjoined fasting upon every Muslim who is accountable, able to do it and not travelling. As for young children who have not yet reached the age of puberty, fasting is not obligatory for them, because the Prophet (peace and blessings of Allaah be upon him) said: “The pen has been lifted from three” and he mentioned young children until they reach puberty. But the child’s guardian must tell him to fast if he reaches an age where he is able to do so, because that comes under the heading of training him to implement the pillars of Islam. We see some people leaving their children alone and not telling them to pray or fast, but this is wrong, and he (the parent) will be responsible for that before Allaah. They say that they do not make their children fast out of kindness and compassion towards them, but in fact the one who is truly kind and compassionate towards his child is the one who trains him to acquire good characteristics and to do righteous deeds, not the one who refrains from disciplining and training him in a beneficial manner. End quote.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/19, 20

3. The parents can fill their children’s time with reading Qur’aan and memorizing a small portion each day, reading books that are suited to their level, letting them listen to tapes which combine useful content with fun, such as nasheeds, and bringing them video tapes that are useful for them.

To start the kids to fast, and other duties, ie. shalat, parents should be a good model in this process. Therefore, the most effective way to teach anything to anybody is to be a role model. This is why Allah sent human beings as prophets to all peoples. Whether we willingly accept this job or not, it is a fact that your child learns how to function in life by watching what you do.

Every time we deal with our children, we are teaching them, whether we intend to or not. There is a famous poem by an anonymous author that depicts this vividly. It begins:

If a child lives with criticism, he learns to condemn.
If a child lives with hostility, he learns to fight.
If a child lives with ridicule, he learns to be shy.

Therefore we must examine carefully how we deal with our child in order to have a desirable end result. This same poem continues:

If a child lives with tolerance, he learns to be patient.
If a child lives with fairness, he learns justice.
If a child lives with security, he learns to have faith.

As the above poem indicates, negative comments and treatment result in negative attributes in our children, and positive comments and treatment result in positive results. The term 'positive and negative reinforcement' is popular in modern psychology, but it was advocated by the Qu'ran and the actions and sayings of Prophet Muhammad SAW, 1400 years ago. How do we use positive reinforcement to teach our children?

Young children are basically good. Furthermore they want to please their parents. When you praise them for their good behavior by telling them that Papa and/or Mama is happy with their action, you are using positive reinforcement. Unfortunately many parents ignore their child's good actions and only comment on the bad actions

We ask Allaah to help us to raise our children well, to make them love worship, and to help us to fulfil our duties towards them.


Wallahu A'lam bisshawab

The Signs of Laylatul Qadr

Assalaamu'alaikum wa rahmatullahi wa Barakaatuhu,

Subhaanallah walhamdulillah wa laa ilaaha illaallaahu.

All of us, of course, are looking forward to meeting with a special night. A night with a special power, the power of Allah SWT. Since I was small, when I was in madrasah, my teachers always talked about laylatul qadr. What is the laylatul Qadr?

There is a tradition in Indonesia, especially in my hometown, Padang, every 27th of Ramadan we have a candle light night (pasang lilin). This is done by children. What they do is lit up the candles all over their front yard, fences, gates, tree branches, and any kinds of rocks on the ground. I still remember when we finished shalat tarawih in the masjid, we came straight home to lit up the candles. In the front of our house looked so bright and beuatiful. But i did not understand why we did that. My mom told me that tonight is supposed to be the laylatul qadr, so we are greeting the night (malaikahs/angels) for coming down to us. By doing that, what I understand that to prepare us that get ready to welcome the laylatul qadr, and to remind us to do something good, qiyaamul lail, shalat, zikir, etc. I was still small at that time, around 9 years old or ten, so i did not have a chance to know and understand what to do and what to expect. I'm not sure if this tradition is still going on. Insha Allah I'll ask my sisters who have the children or my friends there.


Let's watch out for this to come. We pray to Allah All Mighty Most Merciful to bless us this Ramadan by witnessing Laylatul-Qadr


To understand how the laylatul qadr comes, The signs of laylatul qadr, here are some Hadiiths related to it:


1. Ubaadah bin Saamit (Ra) reports that he asked the Prophet SAW about "Laylatul Qadr". He replied: "It is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan. Whosoever stands in "Ibaadah" on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the "Shayateen" from rising up with the Sun."


2. The Prophet Muhammad SAW, described the morning after Lailatul-Qadr, so that the Muslim may know which day it is. From Ubayy, radhiya Allahu 'anhu, who said: that he, the Prophet Muhammad SAW, said: "On the morning following Lailatul-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up."[Muslim, Abu Dawud, Tirmithi and Ibn Majah]

3. Abu Hurairah, Ra, said : "We were discussing Lailatul-Qadr in the presence of the Prophet Muhammad SAW, so he said : 'Which of you remembers [the night] when the moon arose and was like half a plate?... [Muslim]

4. Ibn 'Abbaas, radhiya Allahu 'anhuma, said: The Prophet Muhammad SAW said: "Lailatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning being feeble and red." [at-Tayaalisee, Ibn Khuzaimah and al-Bazzaar with a Hasan Isnad]


4. Aaisha (Ra) reports: "I said: 'O Messenger of Allah (SAW), should I find myself the "Laylatul Qadr", hat shall I pray. The Prophet (Muhammad SAW replied: say, Allaahumma innaka afuwwun tohibbu al'afwa fa'fu anna "O Allah, Thou art the One who grants pardon for sins. Thou lovest to pardon, so O pardon me."

Part of what has been mentioned in this Hadith has already been dealt with. Some signs are here mentioned about the actual night. These signs are clear and need no further elucidation. Apart from these, there are other signs too, as mentioned in the Ahadith or in the experiences of those who had the good fortune to experience "Laylatul Qadr." The sign that is, however; most specific in the Hadith is the rising of the sun, 'without any radiant beams of light.' Other signs are not always there. One Sahaabi, Ab'da bin Abi Lubaaba (Radhi Allaho anho) says: "On the evening of the 27th , I tasted the water of the sea and it was sweet." Ayub bin Khalid said: 'I once had to bathe myself with sea water, and on tasting it, found, it sweet. This was on the 23rd night." Some of the "Mashaaikh" (religious divines) wrote that, on the evening of "Laylatul Qadr", everything prostrates itself before Allah, so much so that trees fall flat on the ground, then return to their normal position; these are however spiritual phenomena not visible to the ordinary person.

Let's hope we shall find the laylatul Qadr this year Amiin Ya Rabbil 'Alamiin.
'Allaahumma Innaka 'Afuwwun, Fa'fu 'Anni"

Mineola, 12 september, 2008
__________________

__________________

Preparations For Laylatul Qadr (The night of Power)

What is Laylatul Qadr?

Laylatul Qadar is a night of great blessing in which Allah (swt) showers His Mercy
upon those of His believers whom sincerely and faithfully love and obey His Will. It
is a night which is commonly associated with the revelation of the Holy Qur’an but
also has other meanings which are all deeply rooted in Allah’s attribute of
Rahmaniyyat. And it is the best night among the nights of the whole year. No night, throughout the year, is on a level with this night. On account of its merits, surpassing excellence, superiority, and the superabundant bounties, benefits and favors this night bring for the mankind it leaves behind every night known for blessing.


As revealed in the Holy Quran in Surah al-Qadr (97:3-6):"Surely, We sent it down
during the Night of Decree. And what shall make thee know what the Night of
Decree is? The Night of Decree is better than a thousand months. Therein
descend angels and the Spirit by the command of their Lord with Divine decree concerning every matter. It is all peace till the rising of the dawn", the Night of “Qadr” is better than a thousand months, therefore, acts done in these nights are better than the acts done in one thousands months. One of the most meritorious aspects of the month of Ramadhan is that it contains Laylatul Qadr, the most blessed night of the year. It is the night which Allah Taa'la chose to reveal the Holy Quran.

The Holy Quran has mentioned above that this night is better than one thousand months. It means that the worship performed in this night brings more reward than the worship performed in one thousand months. The authentic traditions of the Holy Prophet Allah's peace and blessings be upon him mention that, in this night, Allah Almighty directs his special mercy towards the people of the earth, accepts the supplications made by His slaves and forgives a large number of people who repent and pray.

Laylatul Qadr falls in one of the last five odd nights of Ramadhan i.e. 21 st , 23 rd , 25 th , 27 th and 29 th . According to authentic sources, Laylatul Qadr falls in any one of these nights alternately. The purpose of this alternation is that one should spend all five nights in worship and prayers, so that he may find Laylatul Qadr with certainty.

It is recommended to make a long Qiyaam prayer during the nights on which Laylatul-Qadr could fall. This is indicated in many hadith's, such as the following:
Abu Tharr (radhiallahu `anhu) relates:

"We fasted with Allah's Messenger (pbuh) in Ramadhan. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadhan) left. Then he stood with us (that night - in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed.

So we said, 'Allah's Messenger! Wouldn't you pray with us the whole night?' He replied: 'Whoever stands in prayer with the imam until he (the imam) concludes the prayer, it is recorded for him that he prayed the whole night.'…" [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-Bayhaqi. Their isnad is authentic.]

[Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadhan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyaam) with the imam and to pray (witr) with him as well, for the Prophet (pbuh) said: "When a man prays with the imam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il]]

Abu Hurayrah (radhiallahu `anhu) narrated that the Messenger (pbuh) said: "Whoever stands (in qiyaam) in Laylatul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]
Aisha reported that she asked Allah's Messenger (pbuh), "O Messenger of Allah! If I knew which night is Laylatul-Qadr, what should I say during it?" And he instructed her to say:

"Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me." [Recorded by Ahmad, Ibn Majah, and at-Tirmithi. Verified to be authentic by Al-Albani]

What do we therefore have to remind ourselves about Laylatul Qadr?

@ A unique once in a year opportunity to do a life times worth of activity.
@ A once in a year occasion for influencing our future destiny - "QADR" - Taqdeer.
@ Full of long lasting blessings.
@ The night of unsurpassed grandeur when the absolute Grand God revealed the Grand Quran through the Grand Wahy (revelation) - Jibreel into the heart of the Grand Prophet Mohammad (saw).

The Ma'sumeen have explained to us that God in his infinite wisdom had planned the system of the universe in such a way that every persons destiny will be determined on a yearly basis in the angelic spheres through the agency of the Imam of the age. Who is the leader and focus of the whole spiritual world this gives MANKIND a unique opportunity to influence his own future (gains, loss, health, sickness, richness, poverty, etc by performing certain acts, e.g. Dua, Salat, Sadaqah, Jihad, acquiring knowledge, Holy Quran recitation etc.
@ The night when the whole multitude of angels and the Great Spirit (Ruh) descend on earth, greeting and praying for the believers and conveying messages to the Imam of age.

What preparation do we need and What do we Do in that Night?

Undoubtedly, we must start our preparations way ahead of time, after all going by human fitra, there is more than profit that can be got from this feast of Laylatul Qadr unless out of sheer carelessness we end up amongst those negligent and idle ones, who do not achieve anything except tiredness, loss and eternal doom, who will gain nothing except regret and cry out aloud on the day of Reckoning:

"Ah! Woe upon me! In that I neglected (my duty) towards Allah"
What sorts of Pre-preparations are needed before the advent of this grand Qadr?
Jibreel was asked; "What has the Almighty Allah done on this night with the wishes of the believers among the nation of Prophet Mohammad (saw)?" He answered, "The Almighty Allah has looked upon them on this night and forgiven them, all of them, except the following: "One who is addicted to drinking, One who severs his ties with his kin, and One who is a trouble-maker."

We have been advised to beseech Allah (SWT) during the whole year before the arrival of the Night of Power or Laylatul Qadr, to keep us alive for this night:

1. To bestow upon us the Tawfiq to remain vigilant during this night and pray for blessings and forgiveness.
2.To bless us that we are able to do the best of deeds on this night.
3.To comprehend fully the importance of this night which is superior to one thousand months.
4. To pray that we can become one of the favorites of Allah (SWT) and be blessed with His love, learning, nearness, union, pleasure, together with health, happiness, and welfare.
5. To yearn and act so that Allah (SWT) be so pleased with us in such a manner, that after this night He would never be displeased us again.
6. Strive to keep Allah (SWT) at the fore of one's mind the whole night long.
7. All the Ibadah (worship) done should be recited in the state of being completely awake, aware, conscious, and with a live heart. If one feels that one will not be able to concentrate then start reciting from now "We are from Allah and towards Him is our return." - Holy Quran (2:156) for it is considered as a tragedy if one can not in this night receive the divine grace in supplications. "Their prayers ascend upwards and reaches Allah, their words are accepted, and Allah loves to listen to their prayers the way a mother likes her own child."

8.Paying alms during this night - to the people who really deserve financial support.
9. Follow the translation of the Duas in order to understand what you are reciting for lutf is only got when one knows what one is reciting.
10. Increase ones eagerness for receiving the promised bounties and blessings.
11. Select worships and deeds which are more in harmony with ones mood.
12. When one stands for prayer, or any other Ibadah, to briefly spare a moment to think about the wisdom of that action/its meaning etc for e.g. Why am I standing towards Makkah? To realize that when I stand on my two feet, it indicates my hope and fear about the acceptance of my worship.
13. Crying and Shedding Tears: that during these nights ones fear, humility, tears, crying, anguish and lamentation be increased as much as possible.

Then one should cry: "O' Thou are the most compassionate, and Thou Who are the shelter of unsheltered ones!" "Where is Your vast blessing? Where is Your infinite forgiveness? Where are Your love and benevolence?" Ask for forgiveness of past sins in the most appealing manner with a promise to try never to return to the sins again - a TAWBA in every sense of the word Present ones requests before the Almighty with full hope that they will be answered.

What are the signs of Laylatul-Qadar (the night of power)?

From amongst the signs of Laylatul-Qadar is that it is a calm night and the believer's heart is delighted and at peace with it, and he becomes active in doing good actions, and the sun on the following morning rises clearly without any rays.

Wallahu A'lam
< / span>