The month of Ramadan

akay

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The month of Ramadan, 9th lunar month

Ramadan begins on the 9th month of the lunar year. Also, traditionally, the beginning of Ramadan is decreed when a religious sees the first crescent moon.

Fasting, which concerns both food and drink, begins at dawn and lasts until sunset. Suffice to say that you have to be enduring to endure it throughout the day. But the motivation is great for believers because Ramadan is a period of intense spirituality. It also helps to regain awareness of the value of food and drink. Feeling hungry and thirsty is a way to come together with all those who are suffering.
Once the sun goes down ...

Once the sun sets, the houses come alive and the party begins! Ideally, all family members break the fast together and at the same time.

the month of Ramadan is the 4th pillar of Islam. Fasting is therefore compulsory during this period for both men and women from puberty, with the exception of the sick, pregnant women, women who are breastfeeding or are indisposed, or even travelers ... In some cases it is possible to postpone the fast, in others it will be compensated by donations to the poor. Ramadan is not only characterized by fasting: this period is one of abstinence, kindness, charity and meekness.


In addition to fasting, practitioners must observe very strict behavioral rules and respect certain prohibitions. During this ascetic period, they will not be able to have sex during the day, smoke, make obscene comments or put on makeup. It is important to note that inadvertent eating does not involve atonement or catch-up fasting. The dizzy person therefore enjoys a certain indulgence. Conversely, a deliberate transgression of the rules recommended by Ramadan cancels the fast.
Ali Dawah: Why Islam? | SPEAKERS CORNER

RAMADAN ADVICE | EESA | BRO HAJJI | AHMED ALI | LIBAN | #SPEAKERSCORNER

Dr Zakir Naik !! Ramadan Special with Questions & Answers || Peace TV Live YouTube || Episode 12
 






DavidSon

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Fasting; A Hardship to Relieve All Hardships

"...When we fast with a proper intention, we are engaging in a God-sanctioned form of voluntary physical stress designed to alleviate some of our worst heartaches. Fasting is a form of emotional healing. It’s a form of physical stress that can relieve emotional pain.

It directs your nervous system and your emotions toward the immediate. And it takes your mind off emotional trauma by giving you the gift of perspective, but without the corresponding anxiety that you would feel if you were genuinely in a state of poverty and deprivation.

Fasting is a reset button that reminds us that physical discomfort is not just an escape from the emotional, but a way of facing the petty little claims it has on your life.

You have food, shelter, water, warmth. Your voluntary abdication of any of that is a reorientation, a reset and relief button you can push to get away from the fleeting world of emotional drama. It’s a button that you have at your disposal.

Like any other God sanctioned means to dealing with Life’s realities, Ramadan provides a context for us to reclaim power over our lives in a way that is not pathological, because it is not anti-social but communal, and not self-destructive because it is self-exalting. Ironically, fasting is not a hardship, it is actually the hardship that relieves all hardship."
 






Henny

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The month of Ramadan, 9th lunar month

Ramadan begins on the 9th month of the lunar year. Also, traditionally, the beginning of Ramadan is decreed when a religious sees the first crescent moon.

Fasting, which concerns both food and drink, begins at dawn and lasts until sunset. Suffice to say that you have to be enduring to endure it throughout the day. But the motivation is great for believers because Ramadan is a period of intense spirituality. It also helps to regain awareness of the value of food and drink. Feeling hungry and thirsty is a way to come together with all those who are suffering.
Once the sun goes down ...

Once the sun sets, the houses come alive and the party begins! Ideally, all family members break the fast together and at the same time.

the month of Ramadan is the 4th pillar of Islam. Fasting is therefore compulsory during this period for both men and women from puberty, with the exception of the sick, pregnant women, women who are breastfeeding or are indisposed, or even travelers ... In some cases it is possible to postpone the fast, in others it will be compensated by donations to the poor. Ramadan is not only characterized by fasting: this period is one of abstinence, kindness, charity and meekness.


In addition to fasting, practitioners must observe very strict behavioral rules and respect certain prohibitions. During this ascetic period, they will not be able to have sex during the day, smoke, make obscene comments or put on makeup. It is important to note that inadvertent eating does not involve atonement or catch-up fasting. The dizzy person therefore enjoys a certain indulgence. Conversely, a deliberate transgression of the rules recommended by Ramadan cancels the fast.
Ali Dawah: Why Islam? | SPEAKERS CORNER

RAMADAN ADVICE | EESA | BRO HAJJI | AHMED ALI | LIBAN | #SPEAKERSCORNER

Dr Zakir Naik !! Ramadan Special with Questions & Answers || Peace TV Live YouTube || Episode 12
Hi! I have a friend who celebrates Ramadan, honestly I asked her everything about this because I am really curious about it. And this post made sense to everything I asked her. Thank you, so much!
 






akay

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Thanks for sharing the topic

Ramadan has always been a positive turning point in the lives of many Muslims.

Narrated by Abu Hurairah, May Allah be Pleased with Him said:

أنَّ النَّبيَّ صلَّى اللهُ عليه وسلَّم صعِد المِنبَرَ فقال: ( آمينَ آمينَ آمينَ ) قيل : يا رسولَ اللهِ إنَّكَ حينَ صعِدْتَ المِنبَرَ قُلْتَ : آمينَ آمينَ آمينَ قال : ( إنَّ جِبريلَ أتاني فقال : مَن أدرَك شهرَ رمضانَ ولَمْ يُغفَرْ له فدخَل النَّارَ فأبعَده اللهُ قُلْ : آمينَ فقُلْتُ : آمينَ ومَن أدرَك أبوَيْهِ أو أحَدَهما فلَمْ يبَرَّهما فمات فدخَل النَّارَ فأبعَده اللهُ قُلْ : آمينَ فقُلْتُ : آمينَ ومَن ذُكِرْتَ عندَه فلَمْ يُصَلِّ عليكَ فمات فدخَل النَّارَ فأبعَده اللهُ قُلْ : آمينَ فقُلْتُ : آمينَ ) (ابن حبان وصححه الألباني)

Interpreation of the Meaning: "The Prophet (Peace and Blessings of Allah be upon him) ascended the Minbar (Pulpit) and said: “Ameen, ameen, ameen.” It was said: ‘O Messenger of Allaah, you ascended the Minbar (Pulpit) and said, ‘Ameen, ameen, ameen.” He said: “Jibreel (Peace be upon him) came to me and said: ‘If Ramadaan comes and a person is not forgiven, he will enter Hell and Allah will cast him far away. Say Ameen.’ So I said Ameen. He said: ‘O Muhammad, if both or one of a person’s parents are alive and he does not honour them and he dies, he will enter Hell and Allah will cast him far away. Say Ameen.’ So I said Ameen. He said: ‘If you are mentioned in a person’s presence and he does not send blessings upon you and he dies, he will enter Hell and Allah will cast him far away. Say Ameen.’ So I said Ameen.”

Narrated by Ibn Hibbaan, 3/188; classed as saheeh by al-Shaykh al-Albaani in Saheeh al-Targheeb, 1679.

This means that Ramadan should be a turning point in the life of every Muslim: a turning point from sins to repentance, from negligence to diligence, from deviation to guidance and from leaning on the life of this world to hastening towards the Paradise of the Hereafter.

Convert To Islam Dr. Volker Enders [Physicist]
 






akay

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IslamQA: Can you read Quran on a computer or smartphone without wudu?



The necessity for wudu only applies to reading from a book of Quran. It does not apply to reading Quranic verses on a smartphone or computer. Everyone, including menstruating women, are permitted to read Quranic verses on computers and smartphones without performing ablution.

is it possible to use your laptop or pc to read the qur'an for menstruating women

(because of sex or menstruation) should not touch the Qur'an from a book of Quran

If we refer to the opinion that it is permissible for a woman who is menstruating to recite the Quran, there is no harm in her touching the Quran contained in telephones and computers, because it does not really affect the Quran, but only the cell phone or the computer, however, the Quran being in the memory of a computer and the Quran contained in a memory of a cell phone or tablet, is not linked to no material religious provision in matters of ritual purification.

Indeed, the Muslim keeps in his memory certain suras of the Quran and despite this he goes to the toilet. Sheikh 'Abdurrahmân ibn Nâsir al-Barrâk, may Allah have mercy on him, said: "It seems that cell phones and other such devices are different from the printed copies of the Quran, because the verses contained in these devices are not not in the form of written letters but in the form of digital signals that the device reproduces and then erases when switching to another page. It is therefore permissible to touch a cell phone or an audio cassette on which there is Quran, just as it is permissible to recite it from it even in a state of ritual impurity. "

It is undoubtedly useful to mention here that the recitation of the Quran by a woman who is menstruating, whether by memory or by means other than a printed copy of the Quran, is a subject of discrepancy between ulemas. Most of the ulemas are of the opinion that this is forbidden whereas the imams Mâlik and Ahmad according to a version adopted by Sheikh al-Islâm ibn Taymiyya and the sheikh Ibn Bâz may Allah have mercy on them, think that it is permissible to the woman having her menses to recite the Quran. Sheikh al-Islâm Ibn Taymiyya, may Allah have mercy on him, said: "There is nothing in the Sunnah that indicates that the woman who has her periods cannot read the Koran and the hadith" The woman having her periods periods and the person in a state of major ritual impurity cannot recite the Quran"is judged Da'îf (weak) by all specialists in the field. At the time of the Prophet () women had their periods. However, if they had been forbidden to recite the Quran just as they had been forbidden to pray, the Prophet () would have indicated it to his community and the mothers of believers would have been informed. "

Ibn al-Qayyim, may Allah have mercy on him, said: “Among the things they are allowed to include is reciting the Quran during their periods, because they cannot make up for this missed reading time during their period. period of purity. Indeed, the period of menstruation can be prolonged. However, if the woman were forbidden to recite the Koran during this period, she would lose the benefit of reading it and she would probably forget what she memorized from the Koran outside of her period of menstruation. This is the opinion of Imam Mâlik and one of the opinions reported by Imams Ahmad and al-Châfi'î, may Allah have mercy on them all. The Prophet () did not forbid the woman who is menstruating to recite the Qur'an and the following hadith is not authentic: "The woman having her period and the person in a state of major ritual impurity cannot recite the Quran. " This is a hadith qualified as Ma'lûl (defective) unanimously by the ulemas of the hadith. "


1/2 لماذا موسى نبي ومحمد ليس نبياً؟ | محمد حجاب في حوار مع يهودي محترم الجزء الأول

2/2 لماذا موسى نبي ومحمد ليس نبياً؟ | محمد حجاب في حوار مع يهودي محترم الجزء الثاني



Reading Quran while in menses #HUDATV
 






billy t

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IslamQA: Can you read Quran on a computer or smartphone without wudu?



The necessity for wudu only applies to reading from a book of Quran. It does not apply to reading Quranic verses on a smartphone or computer. Everyone, including menstruating women, are permitted to read Quranic verses on computers and smartphones without performing ablution.

is it possible to use your laptop or pc to read the qur'an for menstruating women

(because of sex or menstruation) should not touch the Qur'an from a book of Quran

If we refer to the opinion that it is permissible for a woman who is menstruating to recite the Quran, there is no harm in her touching the Quran contained in telephones and computers, because it does not really affect the Quran, but only the cell phone or the computer, however, the Quran being in the memory of a computer and the Quran contained in a memory of a cell phone or tablet, is not linked to no material religious provision in matters of ritual purification.

Indeed, the Muslim keeps in his memory certain suras of the Quran and despite this he goes to the toilet. Sheikh 'Abdurrahmân ibn Nâsir al-Barrâk, may Allah have mercy on him, said: "It seems that cell phones and other such devices are different from the printed copies of the Quran, because the verses contained in these devices are not not in the form of written letters but in the form of digital signals that the device reproduces and then erases when switching to another page. It is therefore permissible to touch a cell phone or an audio cassette on which there is Quran, just as it is permissible to recite it from it even in a state of ritual impurity. "

It is undoubtedly useful to mention here that the recitation of the Quran by a woman who is menstruating, whether by memory or by means other than a printed copy of the Quran, is a subject of discrepancy between ulemas. Most of the ulemas are of the opinion that this is forbidden whereas the imams Mâlik and Ahmad according to a version adopted by Sheikh al-Islâm ibn Taymiyya and the sheikh Ibn Bâz may Allah have mercy on them, think that it is permissible to the woman having her menses to recite the Quran. Sheikh al-Islâm Ibn Taymiyya, may Allah have mercy on him, said: "There is nothing in the Sunnah that indicates that the woman who has her periods cannot read the Koran and the hadith" The woman having her periods periods and the person in a state of major ritual impurity cannot recite the Quran"is judged Da'îf (weak) by all specialists in the field. At the time of the Prophet () women had their periods. However, if they had been forbidden to recite the Quran just as they had been forbidden to pray, the Prophet () would have indicated it to his community and the mothers of believers would have been informed. "

Ibn al-Qayyim, may Allah have mercy on him, said: “Among the things they are allowed to include is reciting the Quran during their periods, because they cannot make up for this missed reading time during their period. period of purity. Indeed, the period of menstruation can be prolonged. However, if the woman were forbidden to recite the Koran during this period, she would lose the benefit of reading it and she would probably forget what she memorized from the Koran outside of her period of menstruation. This is the opinion of Imam Mâlik and one of the opinions reported by Imams Ahmad and al-Châfi'î, may Allah have mercy on them all. The Prophet () did not forbid the woman who is menstruating to recite the Qur'an and the following hadith is not authentic: "The woman having her period and the person in a state of major ritual impurity cannot recite the Quran. " This is a hadith qualified as Ma'lûl (defective) unanimously by the ulemas of the hadith. "


1/2 لماذا موسى نبي ومحمد ليس نبياً؟ | محمد حجاب في حوار مع يهودي محترم الجزء الأول

2/2 لماذا موسى نبي ومحمد ليس نبياً؟ | محمد حجاب في حوار مع يهودي محترم الجزء الثاني



Reading Quran while in menses #HUDATV
Here's an alternative view on the issue akhi that you may find interesting. Allah knows best.

BismillaahRECITING OR TOUCHING THE MUS-HAF WITHOUT WUDOO
ABOO MUHAMMAD IBN HAZM –rahimahullaah– said in ‘al-Muhallaa’ (1/77-80)
[Translated by Aboo Talhah Dawud ibn Ronald Burbank rahimahullaah]

“ISSUE (no. 116): And reciting the Qur’aan, and prostration during it, and touching the Mus-haf, and (words of) remembrance of Allaah-the Most High-are all permissible, whether upon wudoo· or without wudoo·, and for the ‘junub’ and for the menstruating woman.

The proof of that is that recitation of the Qur’aan, and prostration during it, and touching the Mus-haf, and the remembrance of Allaah-the Most High- are actions of good, and are recommended, and their doer is rewarded. So whoever claims that they are prohibited in some states, then he is required to bring proof.

As for the recitation of the Qur’aan, then the present opponents agree with us about this matter with regard to the person who is not in a state of wudoo·, however they disagree regarding the junub and the menstruating woman.

So a group said: The menstruating woman and the junub may not recite anything from the Qur’aan; and it is a saying related from `Umar ibn al-Khattaab, `Alee ibn Abee Taalib-radiyallaahu `anhumaa-and from others besides them, such as: al-Hasan al-Basree, Qataadah, an-Nakha`ee, and others.

And a group said: As for the menstruating woman, then she may recite whatever she wishes from the Qur’aan; but as for the junub, then he may recite two Aayahs or the like; and it was the saying of Maalik; and some of them said: He should not read a complete Aayah; and it was the saying of Aboo Haneefah.

So as for those who prevent the junub from recitation anything from the Qur’aan, then they use as evidence that which `Abdullaah ibn Salamah narrated from `Alee ibn Abee Taalib –radiyallaahu `anhu– “That nothing would prevent Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) from the Qur’aan, except from janaabah.” [1]

And there is no proof for them in this, since it does not contain a prohibition of the junub reciting the Qur’aan; rather it is just an action from him-`alaihis-Salaam– which does not make it something binding. Nor did he – `alaihis-Salaam-explain that he only withheld from reciting the Qur’aan on account of janaabah. So it may have been the case that he just happened to have left off reciting in that state, but not because of Janaabah. So he –`alaihis-Salaam-never fasted a whole month besides Ramaadaan; nor did he increase in its standing in Prayer upon thirteen rak`ahs; nor did he ever dine upon a small table; nor did he eat whilst reclining. So is it, therefore, forbidden to fast a whole month besides Ramaadaan, or that a person prays tahajjud with more than thirteen rak`ahs, or that he dines upon a small table, or that he eats whilst reclining? They do not say this, and there is much like this.

Also narrations occur prohibiting the junub and one who is not upon purification from reciting anything from the Qur’aan, but nothing from them is authentic; and we have explained the weaknesses of their chains of narrations elsewhere; and if they had been authentic, then they would have been a proof against those who permit him to recite a complete Aayah, or part of an Aayah, since they all totally prohibit recitation of the Qur’aan for the junub.

As for those who say that the junub may recite an Aayah or so, or who say that he should not recite a whole Aayah; or who permit the menstruating woman and forbid the junub, then these are futile sayings because they are claims not supported by a proof: neither from the Qur’aan, nor from the Sunnah-neither from what is authentic nor from what is weak, nor from Consensus, nor by the saying of a Companion, nor by analogy, nor by sound opinion. So part of an Aayah, and one Aayah are Qur’aan, without a doubt, and there is no difference between permitting him to recite one Aayah and (permitting) another; not between preventing one Aayah and preventing another. And those who hold these sayings hold it to be reprehensible to oppose a Companion who is not known to have anyone who disagreed with him; yet they have opposed in this matter `Umar ibn al-Khattaab, `Alee ibn Abee Taalib, and Salmaan al- Faarisee -and no one from the Companions is known to have disagreed with them radiyallaahu `anhum.

And also there are some Aayahs that comprise a single word, such as:

وَالضُّحَىٰ – 93:1 [[Sooratud-Duhaa (93):1]], and:
مُدْهَامَّتَانِ – 55:64 [[Sooratur-Rahmaan (55): 64]], and:
وَالْعَصْرِ – 103:1 [[Sooratul-`Asr (103):1]], and:
وَالْفَجْرِ – 89:1 [[Sooratul-Fajr (89): 1]];

and there are some that comprise many Words, such as the Aayah concerning a debt [[Aayah 282 of Sooratul-Baqarah]]. So when there is no doubt concerning this, then their permitting him to recite the Aayah of debt, and that which follows it, and Aayatul-Kursee, or part of it and not completing it, and their preventing him from reciting:

وَالْفَجْرِ وَلَيَالٍ عَشْرٍ وَالشَّفْعِ وَالْوَتْرِ

[[Sooratul-Fajr (89):1-3]]; or their preventing him from completing:[[Sooratur-Rahmaan (55): 64]], is astonishing.

Likewise their making a distinction between the menstruating woman and the junub, based upon the fact that the affair of the menstruating woman is prolonged, then this is absurd; since if her reciting the Qur’aan is forbidden, then the length of her period will not make it lawful for her; and if that is lawful for her, then using as evidence the fact that her period is prolonged has no meaning.

-Muhammad ibn Sa`eed ibn Nabaat narrated to us: `Abdullaah ibn Nasr narrated to us: from Qaasim ibn Asbigh: from Muhammad ibn Waddaah: from Moosaa ibn Mu`aawiyah: Ibn Wahb narrated to us: from Yoonus ibn Yazeed: from Rabee`ah, who said: “There is no harm in the junub reciting the Qur’aan.”

-And with it to Moosaa ibn Mu`aawiyah: Yoosuf ibn Khaalid as-Samtee narrated to us: Idrees narrated to us: from Hammaad, who said: “I asked Sa`eed ibn al-Musayyib about the junub: should he recite the Qur’aan? So he said: How should he not recite it, when it is retained inside him?!”

-And with it, to Yoosuf as-Samtee: from Nasr al-Baahilee, who said: “Ibn `Abbaas used to recite al-Baqarah whilst he was junub.”

-Muhammad ibn Sa`eed ibn Nabaatah related to me: Ahmad ibn `Awnillaah narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al- Khushanee narrated to us: Muhammad ibn Bashshaar narrated to us: Ghundar narrated to us: Shu`bah narrated to us: from Hammaad ibn Abee Sulaymaan, who said: “I asked Sa`eed ibn Jubayr about the junub reciting, so he did not see any harm in it, and he said: Is the Qur’aan not within him?!” And it is the saying of Daawood, and all of our Companions [2].

As for the prostration whilst reciting the Qur’aan, then it is not Prayer at all, because of what `Abdullaah ibn Rabee` narrated to us: Muhammad ibn Mu`aawiyah narrated to us: Ahmad ibn Shu`ayb narrated to us: Muhammad ibn Bashshaar narrated to us: `Abdur-Rahmaan ibn Mahdee narrated to us, and Muhammad ibn Ja`far, both saying: Shu`bah narrated to us: from Ya`laa ibn `Ataa, that he heard `Alee al-Azdee-and he is `Alee ibn `Abdillaah al-Baariqee: reliable-that he heard Ibn `Umar say: from Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that he said: << Prayer of the night and the day is in pairs >> [3]; and it is authentic from him- `alaihis-Salaam-that he said: << The Witr is a single rak`ah at the end of the night. >> [4] So it is correct that whatever is not a complete rak`ah or two rak`ah’s, or more, then it is not Prayer; and prostration whilst reciting the Qur’aan is not a rak`ah, nor two rak`ahs so it is not Prayer; and because it is not Prayer it is permissible without wudoo·, and for the junub, and for the menstruating woman, and towards other than the qiblah, just like the rest of the dhikr; and there is not difference since wudoo· is not binding except for the Prayer alone, as nothing occurs in the Qur’aan, the Sunnah, Consensus, or Analogy to make it obligatory for other than the Prayer. So if it is said that the prostration is a part of the Prayer, and a part of the Prayer is Prayer, then we say, and success is granted by Allaah, this is futile, because a part of the Prayer will not be Prayer unless it is completed in the manner in which the praying person has been commanded to perform it. So if a person were to say a takbeer, and then perform rukoo`, and then deliberately break off, then no one from the people of Islaam would say that he had prayed anything; rather they would all say that he had not prayed; but if he were to complete it as a rak`ah of the witr, or two rak`ah’s for the Jumu`ah, or the Dawn Prayer, or travelling, or optional Prayer, then he would have prayed without any disagreement.

Then we say to them: The standing is a part of the prayer, and the takbeer is a part of the Prayer, and the recitation of the Foundation of the Book is a part of the Prayer, and the Sitting is a part of the Prayer, and the Salutation is a part of the Prayer, so upon this basis it is essential that you do not permit anyone to stand, or to say takbeer, or to recite the Foundation of the Book, or to sit, or to give the Salutation except upon wudoo·. So this is something which they do not say, so their argument is nullified, and Allaah-the Most High-grants success.

So if they say: This is by Consensus [5], then,we say to them: Then you have assented to the correctness of a consensus which shows the futility of your argument, and the unsoundness of your reasoning, and Allaah-the Most High-grants success.

As for touching the mus-haf, then the narrations used as evidence by those who do not permit the junub to touch it, then nothing from them is authentic, because they are either ‘mursal’, a manuscript which does not have a fully connected chain [6], something from an unknown person, or something from a weak narrator; and we have examined them in detail elsewhere.

As for what is authentic, then it is just what `Abdullaah ibn Rabee` narrated to us, saying: Muhammad ibn Ahmad ibn Mufarraj narrated to us: Sa`eed ibn as-Sakan related to us: al-Firabree narrated to us: al-Bukhaaree narrated to us: al-Hakam ibn Naafi` narrated to us: Shu`ayb narrated to us: from az-Zuhree: `Ubaydullaah ibn `Abdillaah ibn `Utbah related to me: that Ibn `Abbaas informed him: that Aboo Sufyaan informed him that he was with Hiraql, and Hiraql called for the letter of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) with which he had sent Dihyah to the ruler of Busraa, so he gave it to Hiraql, and he read it, and it contained:

“In the name of Allaah, the Extremely Merciful, the Bestower of Mercy. From Muhammad, the slave of Allaah and His Messenger to Hiraql the ruler of the Byzantines. Peace be upon whoever follows the guidance. To proceed. Then I call you with the call of Islaam: accept Islaam and you shall be safe, and if you turn away then the sin of the common folk will be upon you; and:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ
[Soorah Aal-`Imraan (3): 64]

[[Meaning: O people of the Scripture! Come to a true and just word to which we should all adhere: that we single out Allaah with all worship, and we do not associate anything along with Him; and that none of us should take others as lords besides Allaah. So if they turn away, then say: Bear witness that we are Muslims, submitting to our Lord.]].[7]

So here Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) sent this letter, containing an Aayah, to Christians, and he knew that they would certainly touch that letter.

So if they mentioned what `Abdullah ibn Rabee` narrated to us: Muhammad ibn Mu`aawiyah narrated to us: Ahmad ibn Shu`ayb narrated to us: Qutaybah ibn Sa`eed narrated to us: al-Layth narrated to us: from Naafi`: from Ibn `Umar who said:

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade travelling to the land of the enemies with the Qur’aan, for fear that the enemy would gain possession of it.” [8]

Then this is true; it is binding to follow it; and it does not contain anything about the junub or the Disbeliever not touching the mus-haf, rather all that it contains is that the people of the land of war should not gain possession of the Qur’aan.

So if they say: Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) only sent a single Aayah to Hiraql (Heraclius), then it is said to them: Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not prevent anything in addition to it; and you are people of analogy, and if you will not draw analogy between one Aayah and that which is more than it, then do not make analogy between this [particular] Aayah and others.

So if they mention the Saying of Allaah -the Most High:

فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ
[[Meaning: In a well-guarded Book, which none touch but the purified ones]] [Sooratul-Waaqi`ah (56):78-79]

then there is no proof for them in it, since it does not contain a command; rather it is just a statement of fact, and Allaah-the Most High-does not speak except truth; and it is not permissible to divert the wording of a statement to the meaning of a command, except by the presence of a clear text or a certain Consensus. So when we see that the mus-haf is touched by those who are pure and those who are not pure, then we know that He-the Mighty and Majestic- did not mean the mus-haf, but rather He meant another Book, just as Muhammad ibn Sa`eed ibn Nabaatah related to us: Ahmad ibn `Abdil-Baseer narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al-Khushanee narrated to us: Muhammad ibn al-Muthannaa narrated to us `Abdur-Rahmaan ibn Mahdee narrated to us: Sufyaan ath-Thawree narrated to us: from Jaami` ibn Abee Raashid: from Sa`eed Ibn Jubayr, regarding the Saying of Allaah-the Most High:

لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ
[Sooratul-Waaqi`ah (56):79]
[[Meaning: None touch it except the purified]], he said:

The Angels who are in the Heavens.”

-Himmaam ibn Ahmad narrated to us: Ibn Mufarraj narrated to us: Ibnul-A`raabee to us: ad-Dabaree narrated to us: `Abdur-Razzaaq narrated to us: Yahyaa ibn al-`Alaa· narrated to us: from al-A`mash: from Ibraaheem an-Nakha`ee: from `Alqamah who said:

We went to Salmaan al-Faarisee, and he came out to us from a toilet of his, so we said to him: ‘If you were to perform wudoo·, O Aboo `Abdillaah, and then recite such and such Soorah to us.” So Salmaan said: “Allaah the Mighty and Majestic-only said:

لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ
[Sooratul-Waaqi`ah (56):79]

[[Meaning: In a well-guarded Book, which none touch but the purified ones]], and it is the Reminder which is in the heavens: none touch it except the Angels.” [9]

Muhammad ibn Sa`eed ibn Nabaat narrated to us: Ahmad ibn `Abdil-Baseer narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al- Khushanee narrated to us: Muhammad ibn Bashshaar narrated to us: Muhammad ibn Ja`far narrated to us: Shu`bah narrated to us: Mansoor ibn al-Mu`tamir narrated to us: from Ibraaheem an-Nakha`ee: from `Alqamah ibn Qays: that when he wanted to take a mus-haf, he would order a Christian to transcribe it for him.

And Aboo Haneefah said: “There is no harm in the junub carrying the mus-haf by its strap, and he may not carry it without a strap”, and the one who is not upon wudoo· is the same with them.

And Maalik said: “The junub, and the one who is not in a state of wudoo· may not carry the mus-haf: neither by its strap, nor upon a pillow; but if it is in a saddle-bag, or a box, then there is no harm in the Jew, the Christian, the junub, and the one who is not in a state of purification carrying it.”

`Alee [[i.e. Ibn Hazm-rahimahullaah]] said: “There is no proof for the correctness of these distinctions; neither in the Qur’aan nor in the Sunnah-in what is authentic or what is weak, nor in Consensus, nor in analogy, nor in the saying of a Companion. So if the saddle-bag is a barrier between the carrier and the Qur’aan, then a book-cover and the back of a page should also be a barrier between the toucher and the Qur’aan, and there is no difference, and Allaah grants success.”

Footnotes:

[1] Reported by Ahmad (1/84), Aboo Daaawood (no.229), at-Tirmidhee (no.146), an-Nasaa·ee (no.265), and Ibn Maajah (no.594). Declared ‘da`eef’ (weak) by Shaikh al-Albaanee. See ‘Irwaa·ul-Ghaleel’ (no. 485).

[2] i.e. of Aboo Sulaymaan Daawood ibn `Alee al-Asbahaanee, az-Zaahiree (d.270 H) –rahimahullaah, and the Zaahirees (transl.).

[3] Reported by Ahmad (2/26 & 51), an- an-Nasaa·ee (no.1666), and Ibn Maajah (no.1322), as a hadeeth of Ibn `Umar –radiyallaahu `anhumaa. Declared ‘Saheeh’ by Shaikh al-Albaanee.

[4] Reported by Muslim (no.752) as a hadeeth of Ibn `Umar –radiyallaahu `anhumaa.

[5] i.e. the fact that these actions may be performed without wudoo· is something known by Consensus (transl.).

[6] Referring to the long hadeeth of `Amr ibn Hazm –radiyallaahu `anhu, containing the wording:
<< None may touch the Qur’aan except one who is pure. >> (transl.).

[7] Reported by al-Bukhaaree (no.7) and Muslim (no.1773).

[8] Reported by Muslim (no.1869).

[9] ‘Musannaf `Abdir-Razzaaq’ (1/340/no.1325).

[Translated by Aboo Talhah Dawud ibn Ronald Burbank rahimahullaah]
 






akay

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Joined
Mar 26, 2021
Messages
14
He was Muhammad, may the mercy and blessings of God be upon him, who made us raise our eyes from the dust beneath to view the glory of the starry heavens above. It was Muhammad who led us from the depths of darkness to the grandeur of the light of God.

The Prophet was the one who led us to break our stone statues and wooden gods. It was Muhammad who lifted us out of the filth of idolatry to relish the serenity of God’s transcendence.

On the Night of Power in one Ramadan, the Quran descended on Muhammad, and he received its first verses in the Cave of Hira. (Ibn Abbas)

Thereafter the Prophet taught us how to celebrate Ramadan through days of fasting and nights of prayer: to honor each day of Ramadan as a day of patient endurance through fasting, and each night as a night of gratitude through prayers.

An Unexpected Transformation

It was nothing short of miraculous how the Prophet reformed and refined those unruly tribes of Arabia and transformed them into pious, disciplined, God-fearing ascetics, who stood in prayers in the mosque five times a day seeking the guidance of God.

And imagine: these same people who once reveled in the pleasures of “wine and women” could now spend the whole month of Ramadan in fasting and prayers.

Into the hearts of his followers, the Prophet instilled the love and fear of God and love for humanity. His example was inspiring and irresistible; and each of them became eager to be his closest follower.

To them he was the sincerest and the most cordial of leaders. And his life was open before them like a book; they could see him practicing most closely in his own life what he was preaching.

Prophet Muhammad peace be upon him
He (blessings of prayer may Allah bless him ten)

This desire to increase the gain recognized
And love and respect for the Prophet Muhammad peace be upon him
Narrated Abu Huraira (may Allah be pleased with him):
Allah's Apostle said:

For every prophet there is one (special invocation (that will not be rejected) with which he appeals (to Allah)
and I want to keep such an invocation for interceding
for my followers in the Hereafter.

Bukhari Volume 8, Book 75, Number 317e


Narrated Al-Mughira bin Shu'ba (may Allah be pleased with him):
The Prophet (peace be upon him) used to pray so much that his feet used to become edematous or swollen, and when he was asked as to why he prays so much, he would say,
"Shall I not be a thankful slave (to Allah)?"

Bukhari Volume 8, Book 76, Number 478




أليكس يعتنق الإسلام ويتحول لداعية في ركن الخطباء



Ramadan Made Easy - Dr. Bilal Philips - YouTube





ماذا تفعل إذا كنت تحب الإسلام وتنتظر علامة؟ بلال فيلبس ...




Ramadan Muslims - Abdur Raheem Green - YouTube


 






akay

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Mar 26, 2021
Messages
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Ramadan is a month of spiritual cleansing and purification for Muslims in which we try to increase our worship, good deeds and acts of charity. The last ten days and nights hold even more significance as Allah shows great mercy to His creation. They are a chance to benefit from the immense blessings of Ramadan and seek salvation before the month comes to an end.
Seeking Laylatul Qadr

Laylatul Qadr, the Night of Decree or Night of Power, is one of the most sacred nights in the Islamic calendar. It takes place in the last ten days of Ramadan and was the night in which the Qur’an was revealed to the Prophet Muhammad (peace be upon him).

It is also believed to be the night in which Allah shows great mercy to His creation and the night in which one’s fate is decreed.

Allah says in the Qur’an, “The Night of Decree is better than a thousand months,” (Qur’an, 97:3). The Prophet (peace be upon him) said, “Whoever prays on Laylatul Qadr out of faith and sincerity, shall have all their past sins forgiven,” (Hadith, Bukhari and Muslim).

Sincerely praying for forgiveness, reciting the holy Qur’an, sending salawat (blessings upon the Prophet) and offering optional (nafl) prayers are examples of beneficial acts of worship on these nights.

The exact date of Laylatul Qadr is unknown, although it is thought to occur on an odd night in the last ten days of Ramadan (e.g. the 21st, 23rd, 25th, 27 or 29th night). The Prophet Muhammad (peace be upon him) said, “Seek it in the last ten days, on the odd nights,” (Hadith, Bukhari and Muslim).

When Lady Aisha (may Allah be well pleased with her) asked the Prophet (peace be upon him) “O Messenger of Allah, if it is Laylatul Qadr, then what should I supplicate with?” he replied with the famous dua: “Allahumma, innaka Afuwwun Karimun, tuḥibbu al-afwa fa‘afu anna” – “O Allah, indeed You are Pardoning and Generous; You love to pardon, so pardon us.”
Performing i’tikaf

Many Muslims choose to spend the last ten days of Ramadan in seclusion (i’tikaf), where one solely focuses on worshipping Allah and refrains from involvement in worldly affairs. It is a time to reflect, increase worship and to increase one’s religious knowledge, seeking closeness to Allah.

The sunnah is to remain in i’tikaf for ten days but as a minimum it can be one day and one night. I’tikaf is a great opportunity to reconnect with Allah in solitude. It is also a time to implement good religious practices which can be carried on throughout the whole year.

This seclusion usually takes place at the mosque but with many mosques closed this Ramadan amidst the COVID-19 pandemic, a secluded space within the home can be designated, free from noise and distractions if possible.
Giving sadaqa during the last ten nights

The last ten days of Ramadan are an opportunity to gain multiple rewards by giving sadaqa to those in need for the sake of seeking the pleasure of Allah.

The rewards of giving sadaqa during Ramadan are multiplied by 70 and the reward for any righteous act during Laylatul Qadr is equivalent to having performed the same act for over 83 years!


The Prophet (peace be upon him) said “Sadaqa extinguishes sin as water extinguishes fire,” (Hadith, Tirmidhi). He also said that Allah offers relief on the Day of Judgement for those who give sadaqa: “The believer’s shade on the Day of Resurrection will be their charity,” (Hadith, Tirmidhi).

Give generously before Ramadan comes to an end and provide relief to those lives have been torn apart by war, famine and natural disaster. Show mercy to others so that Allah may show mercy to you.

Khutbah: The Night of Decree - Laylatul Qadr by Yasir Qadhi | 10th August 2012



أول لقاء بين هاشم والمبشر المسيحي كين | مقطع يستحق المشاهدة



نبوءة خطيرة لا يتحدث عنها أحد من الكتاب المقدس تثبت عدم صلب المسيح ورفعه للسماء

 






billy t

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Joined
Aug 2, 2020
Messages
457
Yasir Qadhi is an innovator who calls to unity with Sufis, Shia, Asharis and other deviant sects. He claims calling on the dead is not shirk unless you believe they are gods. YQ attacks those who call to following the Salaf yet is silent about the bidah of the Sufis.
Ramadan is a month of spiritual cleansing and purification for Muslims in which we try to increase our worship, good deeds and acts of charity. The last ten days and nights hold even more significance as Allah shows great mercy to His creation. They are a chance to benefit from the immense blessings of Ramadan and seek salvation before the month comes to an end.
Seeking Laylatul Qadr

Laylatul Qadr, the Night of Decree or Night of Power, is one of the most sacred nights in the Islamic calendar. It takes place in the last ten days of Ramadan and was the night in which the Qur’an was revealed to the Prophet Muhammad (peace be upon him).

It is also believed to be the night in which Allah shows great mercy to His creation and the night in which one’s fate is decreed.

Allah says in the Qur’an, “The Night of Decree is better than a thousand months,” (Qur’an, 97:3). The Prophet (peace be upon him) said, “Whoever prays on Laylatul Qadr out of faith and sincerity, shall have all their past sins forgiven,” (Hadith, Bukhari and Muslim).

Sincerely praying for forgiveness, reciting the holy Qur’an, sending salawat (blessings upon the Prophet) and offering optional (nafl) prayers are examples of beneficial acts of worship on these nights.

The exact date of Laylatul Qadr is unknown, although it is thought to occur on an odd night in the last ten days of Ramadan (e.g. the 21st, 23rd, 25th, 27 or 29th night). The Prophet Muhammad (peace be upon him) said, “Seek it in the last ten days, on the odd nights,” (Hadith, Bukhari and Muslim).

When Lady Aisha (may Allah be well pleased with her) asked the Prophet (peace be upon him) “O Messenger of Allah, if it is Laylatul Qadr, then what should I supplicate with?” he replied with the famous dua: “Allahumma, innaka Afuwwun Karimun, tuḥibbu al-afwa fa‘afu anna” – “O Allah, indeed You are Pardoning and Generous; You love to pardon, so pardon us.”
Performing i’tikaf

Many Muslims choose to spend the last ten days of Ramadan in seclusion (i’tikaf), where one solely focuses on worshipping Allah and refrains from involvement in worldly affairs. It is a time to reflect, increase worship and to increase one’s religious knowledge, seeking closeness to Allah.

The sunnah is to remain in i’tikaf for ten days but as a minimum it can be one day and one night. I’tikaf is a great opportunity to reconnect with Allah in solitude. It is also a time to implement good religious practices which can be carried on throughout the whole year.

This seclusion usually takes place at the mosque but with many mosques closed this Ramadan amidst the COVID-19 pandemic, a secluded space within the home can be designated, free from noise and distractions if possible.
Giving sadaqa during the last ten nights

The last ten days of Ramadan are an opportunity to gain multiple rewards by giving sadaqa to those in need for the sake of seeking the pleasure of Allah.

The rewards of giving sadaqa during Ramadan are multiplied by 70 and the reward for any righteous act during Laylatul Qadr is equivalent to having performed the same act for over 83 years!


The Prophet (peace be upon him) said “Sadaqa extinguishes sin as water extinguishes fire,” (Hadith, Tirmidhi). He also said that Allah offers relief on the Day of Judgement for those who give sadaqa: “The believer’s shade on the Day of Resurrection will be their charity,” (Hadith, Tirmidhi).

Give generously before Ramadan comes to an end and provide relief to those lives have been torn apart by war, famine and natural disaster. Show mercy to others so that Allah may show mercy to you.

Khutbah: The Night of Decree - Laylatul Qadr by Yasir Qadhi | 10th August 2012



أول لقاء بين هاشم والمبشر المسيحي كين | مقطع يستحق المشاهدة



نبوءة خطيرة لا يتحدث عنها أحد من الكتاب المقدس تثبت عدم صلب المسيح ورفعه للسماء

[/QUOT
 






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