18 May 2014 Prophet Ayub and Halal Meat

18 May 2014

Prophet Ayub and Halal Meat

The Patience of Prophet Ayub (Job)
Prophet Ayub was Allah’s thankful, repentant, patient and steadfast worshipper. Allah the Almighty has praised Him in the Qur'an and blessed him with long life, health, wealth and family, yet he was never haughty or selfish. Iblis was given permission to afflict Ayub to test him and see if he remained steadfast to Allah, by taking away his:
- wealth
- family
- health
- turning his wife against him

Ayub replied: "What Allah has taken away from me belongs to Him. I was only its trustee for a while. He gives to whom He wills and withholds from whom He wills", and "Allah sometimes gives and sometimes takes. He is sometimes pleased and sometimes displeased with our deeds. Whether a thing is beneficial or harmful to me, I will remain firm in my belief and remain thankful to my Creator"

Ayub made a du’a to Allah and eventually everything (and better) was restored: "Verily, distress has seized me, and You and the Most Merciful of all those who show Mercy. So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost) and the like thereof along with them - as a mercy from Ourselves and a Reminder for all who worship Us" TMQ 21:83-84

He washed with special water to improve his health, golden locusts provided his wealth and his family was restored and he managed to keep his oath to Allah.

May Allah give us the faith and the patience when we are tested. Ameen.


Main Topic: Halal Meat
Tadhkiya in Shari‘ah terminology means the slaughtering of animals. Muslims are forbidden from eating the meat of an animal unless it has been properly slaughtered according to the Shari‘ah rules. The four conditions that must be met to make the meat halal are:

1. The slaughterer must be a Muslim, or be from the People of the Book (a Christian or a Jew). It is forbidden for Muslims to eat meat slaughtered by Hindus, Druze or any other non-Muslim. Allah has permitted Muslims to eat the meat of an animal slaughtered by the People of the Book: “The food of the People of the Book is lawful for you.” [TMQ 5:5]

2. The animal must be slaughtered with the intention of slaughtering it. Every action should be performed with an intention, for the Messenger of Allah said, “Actions are but by intention.” If a man attempts to strike another man with a sword but instead strikes and cuts the neck of a sheep, the killed animal is not halal. The meat slaughtered by the mentally handicapped, the intoxicated or a child is not halal either.

3. The slaughtering instrument should satisfy two conditions:

i) It has to be a sharp instrument which has the ability to cut with its edge and not its weight, Allah’s Messenger said, “Do sharpen your blades.”

ii) The sharp instrument must not be a tooth or a claw. Allah’s Messenger said, “Make haste and be … but not the tooth or claw….as for the tooth, it is a bone and the claw is the knife of the Abyssinians.”

4. The animal must be slaughtered by cutting the throat and the labba (front of the neck). It is unlawful to slaughter the animal in any other spot.
The Messenger of Allah sent Badil ibn Warqa’ al-Khuza‘i, riding a camel and shouting hurriedly that the slaughtering of animals must be in the throat and labba.” For the slaughtered animal to be halal, it should die as a direct result of the slaughtering. If the animal dies due to other reasons, its meat becomes haram. If the bird or the animal was slaughtered from the back of the neck, and the blade reached the throat and labba, the slaughter would still be considered unlawful, because the animal may die from severing the spine. The proper slaughtering of the animal must include the slitting of the trachea, the oesophagus and the jugular veins.

Other issues:
- Invoking the name of Allah is not obligatory but mandub (recommended). Allah has permitted the slaughtered animals of the People of the Book, and there is no proof that they recite the name of Allah prior to the slaughter.

- stunning is permitted as long as the animal does not die in the process of stunning

- ‘every Muslim is trustworthy’ so don’t ask friends if the food is halal if you are eating in their house!

Enjoy your food now!

29 July 2012

Seerah of Muhammed*
*: May the peace blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an

The Battle (Siege) of Ta'if: The March to Ta’if
Ta’if Campaign is in fact an extension of Hunain Ghazwah; that is because the majority of the defeated troops of Hawazin and Thaqif went into Ta’if with the general commander — Malik bin ‘Awf An-Nasri — and fortified themselves within it. So upon finishing with Hunain Invasion, he gathered the booty at Al-Ji‘ranah in the very month (i.e. Shawwal) and in the eighth year A.H.
A vanguard battalion of a thousand men led by Khalid bin Al-Waleed marched towards At-Ta’if. Whereas the Prophet* * proceeded passing through Nakhlah Al- Yamaniyah, Qarn Al-Manazil and through Laiyah. At Laiyah there was a castle that belonged to Malik bin ‘Awf, so the Prophet* * gave orders to have it destroyed.
Ta'if is one of the fertile country towns of the Hijaz. It is situated in the south-east of Makkah at a distance of twelve leagues from there. It is one thousand metres above sea level. On account of its fine weather, gardens, and palm groves, the town of Ta'if was the centre of a group of people who led very comfortable lives. This town was inhabited by the tribe of Thaqif who were one of the powerful and popular tribes of the Arabs. The Arabs of Thaqif tribe were amongst those people, who fought against Islam in the Battle of Hunayn. After suffering a signal defeat they took refuge in their own town which possessed strong and elevated forts. In order to complete the victory, the Prophet* ordered the fugitives of the Battle of Hunayn to be pursued. Abu 'Amar Ash'ari and Abu Musa Ash'ari were deputed along with a unit of the soldiers of Islam to pursue some of the fugitives who had taken refuge in Awtas. The first commander lost his life in the encounter, but the second one scored complete victory and dispersed the enemies. The Prophet* himself proceeded to Ta'if along with the remaining army and, while on his way, destroyed the fort of Malik, (who had sparked off the Battle of Hunayn). Of course, the demolition of the fort of Malik did not carry an aspect of revenge. What the Prophet* desired was that he should not leave a point which could serve as an asylum to the enemies.
The groups of the army of Islam moved one after the other and made the various sides of the town their camping places. The Fort of Ta'if was situated at a great height and had very strong walls, and its watch towers fully controlled the outside area. The army of Islam proceeded to besiege the fort, but it had not yet been completely encircled, when the enemies checked their advance with a shower of arrows and killed some of them on the spot in the very first moment. The Prophet* ordered the army to retreat and to transfer its encampment to a point which was beyond the reach of the arrows of the enemies. So the Prophet* moved further away and put up his tent on a higher ground; built a mosque there and sheltered his two wives, Umm Salamah and Zaynab bt. Jahsh in two red tents. He continued with the siege on the Ta’if fortresses, prayed in the newly constructed mosque and stayed in the two tents of his two wives.

The Destruction of the idol Yaghuth at Dhu al-Kaffyan by Tufayl ibn ‘Amr al-Dawsi
When the Prophet* sent Urwah b. Masud and Ghaylan b. Salamah to Jurash to learn the techniques of warfare with the use of catapult and Testudo, he also despatched al-Tufayl ibn ‘Amr al-Dawsi to destroy the idol of Yaghuth at Dhu al-Kaffyan. This idol was in the shape of a lion (or bull), signifying brute strength belonged to the people of Amr ibn Humamamh al-Dawasi (Tufayl’s own people). The Prophet*  instructed Tufayl to gather his (Tufayl’s) people in this demolition and, having finished this carnage, Tufayl was to join the Prophet* at Ta’if. With the assistance of four hundred (400) of his people, Tufayl destroyed the said idol by igniting its face and setting it on fire. Then Tufayl, along with the four hundred rioters marched ahead to join the Prophet* at Ta’if. They also brought with them the catapult and the Testudo (delivered to Tufayl by Urwah at Ta’if).

Trying to break the Siege
During the battles of those days a catapult served the same purpose as artillery serves in modern warfare. The Muslim officers erected a catapult under the guidance of Salman and stoned the towers and the interior of the fort for about twenty days. However, the enemies, too, continued to shoot arrows and thereby inflicted injuries on the soldiers of Islam.
In order to make the enemy surrender, it was necessary to attack it from all sides. It was, therefore, decided that, simultaneously with the installation of the catapult and throwing stones, the military vehicles should also be utilized to create a rent in the wall of the fort, so that the army of Islam might enter it. However, the battalions of the army of Islam were faced with a great difficulty in accomplishing this task, because arrows were showered on their heads from the towers and other spots of the fort and none could manage to approach the wall. The best means of achieving this purpose were the military vehicles which were available with the organized armies of those times in an imperfect shape. A military vehicle (Testudo or ‘Tank’) was made of wood and was covered with a thick hide. Strong soldiers took their places inside it and pushed it towards the fort and began making holes in the wall under its cover. By making use of this military device the soldiers of Islam busied themselves bravely in splitting the wall. However, the enemies threw melted iron and wires on the vehicle and burnt its covering; inflicted injuries on them. The Ta’if citizens were fully prepared for this type of attack. The newly arrived army used the catapult and attacked the wall of a fortress, creating a hole there. Then some Muslim soldiers were ported through this hole inside the new Testudo. When the Muslim soldiers came out of their Testudo, the Thaqif poured molten iron on them and showered them with arrows, killing some of them and wounding many. It is reported that Abu Bakr’s son, Abd Allah, was gravely injured in this fight. He never recovered from his wound and eventually succumbed to his injury. This military device, therefore, proved to be unsuccessful on account of the planning of the enemy and the Muslims failed to achieve victory. Hence, when a number of Muslims were wounded and killed, they abandoned their attempt."

Economic and Moral Strategy to Break the Siege
Achievement of victory does not depend on material military devices only. A skilful commander can diminish the power of the enemy by dealing economic and moral blows at him and can thus make him surrender. More often than not moral and economic blows prove to be more effective than corporal injuries which are occasionally sustained by the soldiers of the enemy. The Prophet* blocked the road that stopped the supply of food to the Thaqif. But the Thaqif were not alarmed. They had enough provisions to last for a very long siege. Ta'if was an area of date-palms and vine and was well-known throughout the Hijaz for its fertility. As its inhabitants had taken great pains in developing the palm-groves and the vineyards, they were keenly interested in their safety.
In order to threaten those, who had shut themselves within the fort, the Prophet* announced that, if they continued to resist, their gardens would be plundered. However, the enemies did not pay any heed to this threat, because they did not imagine that the kind and merciful Prophet* would resort to such an action. However, as they observed, all of a sudden that compliance with the orders to pull down the gardens and to cut the date-palms and the vines had already commenced, they began to wail and cry and requested the Prophet* to refrain from this action as a mark of respect for the proximity and relationship which existed between them.
The Prophet* , notwithstanding the fact that those who had now taken refuge in the fort were the very persons, who were responsible for the battles of Hunayn and Ta'if and these two battles had proved very costly, he showed his mercy and kindness once again in the battlefield, which is usually a theatre of wrath and vengeance. He ordered his companions to desist from cutting down the trees. Though he had lost many officers and men in these two battles (which had been occasioned by the conspiracy of the people of the Thaqif tribe who had conducted a night attack on the army of Islam and had now taken refuge in their burrow like a fox) and would have been justified in destroying their farms and gardens as a measure of revenge, his kindness and mercy subdued his anger and he asked his friends to refrain from taking punitive action. From the conduct of the Prophet* and the manner in which he always treated his enemies, it can be safely said that the orders given by him to cut down the trees were a mere threat and if this weapon had not proved effective, he would certainly have refrained from using it.

Another Tactic to Break the Siege
The people of Thaqif tribe were rich and affluent and possessed a large number of slaves and slave-girls. In order to obtain information about the state of affairs within the interior of the fort and to assess the strength of the enemy as well as to create differences amongst that organized group, the Prophet* got announced that those slaves of the enemy, who came out of the fort and took refuge with the army of Islam, would become free. When the caller of the Prophet* called out unto people saying “He whosoever descends and steps out of the castle is free.” Twenty-three men came out. One of them was Abu Bakrah who tied himself to a wall and let himself down by means of a small wheel, that would normally be used for drawing up water from a well. The way he let himself down made the Prophet* nickname him “Abu Bakrah”, i.e. the man with the wheel. The Prophet* * set them all free and entrusted each one of them to a Muslim to care about their living affairs, which was too hard for the castle folkspeople to bear.. On enquiries having been made from them it was known that those within the fort were not prepared to surrender at any cost, and even if the siege continued for one year they would not be faced with any shortage of provisions.

The Prophet* takes advice and lifts the Siege
Seeing that the siege lasted too long and that the castle was immune and could stand any siege (for they had already stored a supply that suffices for over a year) and that the Muslims were suffering — day by day — from arrow-shots and heated iron hooks, the Prophet* consulted Nawfal bin Mu‘awiyah Ad-Daili about that. He said: “They are like a fox hiding inside its burrow. If you stoodfast at it you would catch it, but if you parted with it, no harm would afflict you.” The Prophet* decided to lift the siege and depart. ‘Umer bin Al- Khattab, who was ordered by the Prophet* to notify people, said to them “If Allah will, we are leaving the castle and going back tomorrow.” As it was too hard for the Muslims to go back and leave the castle unconquered they complained saying, “Should we go away while the castle is still unopened?” His reply was: “Then, start fighting in the morning.” In the morning they fought and were wounded. So when he repeated this statement: “If Allah will, we are leaving the castle and going back tomorrow”, they were pleased and carried out the order submissively and started moving, which made the Prophet* laugh.
As soon as they mounted and started moving the Messenger* said: • “Say! Here we are returning, repenting, worshipping (Allah) and to our Lord we offer praise.” When the Messenger of Allah was asked to invoke Allah against Thaqif, he said: • “O Allah, guide Thaqif and bring them to us as Muslims.”
The month of Shawwal was terminating and the month of Zi Qa'id (during which warfare was forbidden amongst the Arabs) was fast approaching. In order to safeguard this tradition it was necessary that the siege should be raised as early as possible so that the Arab tribe of Thaqif might not be able to charge the Prophet* with the violation of the good tradition.
Moreover, the Hajj season was near and the supervision of Hajj ceremonies was the responsibility of the Muslims, because before this all the ceremonies of Hajj were performed under the supervision of the polytheists of Mecca. A very large number of the people came to Mecca from all parts of Arabia to participate in Hajj ceremonies and it was the best occasion to propagate Islam and to acquaint the people with the realities of the Divine faith. It was necessary that the Prophet* should take full advantage of this opportunity, which had become available to him for the first time and should think of much more important matters as compared with the conquest of an outlying fort. Keeping all these matters in view, the Prophet* raised the siege of Ta'if and proceeded, along with his soldiers, to Ji'ranah.

Main Topic: Fiqh of Ramadhan (part 1)

Summary:
Sawm linguistically means refraining, silence, suspension
Shariah terminology means refraining from those things that break the fast and they are: food, drink, sexual relations, excess water through mouth/nose and vomiting, with the intention of getting closer to Allah from Fajr of a day until its Maghrib.
It is necessary to make the intention every night as fasting every day is an independent act of Ibadah
Whoever intentionally breaks a day of fasting in Ramadhan without a rukhsah (shariah permission) commits a major sin
Fasting is not obliged on the young until they have become mature (buloogh). Parents can train them from any age.
It is recommended to make Iftar with fresh dates or dry dates or to take mouthfuls of water.
Maghrib Prayer is after the Iftar (breaking fast)
There is Qadaa (making up) of fasting for the Mareed (sick) and Musaafir (traveller)
Fasting is broken by:
•    Breaking of the Niyah of the fast
•    Eating and drinking intentionally
•    Vomiting intentionally
•    Menstruation and post Childbirth bleeding
•    Sexual relations
Eating & Drinking: the entering of something into the throat and its swallowing, i.e. its entering into the Gullet/Oesophagus breaks the fast without any stipulation that it reaches the stomach or lungs
•    Hence fast also broken by smoking or inhaling tobacco, purposely inhaling steam or smoke, taking inhalers or sniffing smelling salts, oral vaccines
•    Some medical applications are allowed, such as: scope or surgical wound (as long as it avoids intestines & lungs), EEG, ECG, CT scan, X-rays, external examinations, skin vaccines, needles for blood, dialysis, bleeding, carefully using miswak or toothpaste

Meaning of Fasting
Sawm linguistically means refraining, silence, suspension and what is included in its meanings. Sawm has been mentioned with this meaning in Allah’s (swt) noble book. Allah (swt) says: “So eat and drink and be glad. And if you see any human being, say: ‘Verily, I have vowed a fast unto the Most Gracious so I shall not speak to any human being this day” (Surah Maryam Ayah 26)
As for As Sawm in the shariah terminology, it is refraining from those things that break the fast and they are: food, drink, sexual relations, excess water through mouth/nose and vomiting, with the intention of getting closer to Allah (swt) from Fajr of a day until its Maghrib. This Shariah meaning of fasting has been mentioned in numerous noble ayaat and there is no need to bring them up here as they are well known amongst people who are knowledgeable of them.

The Intention of the Fast
It is necessary to make the intention every night as fasting every day is an independent act of Ibadah from what was before or after it. The Iftar separates every fast from the other at night and as long as every day is an independent act of Ibadah then it is necessary to have an intention for each act to make it legitimate. This understanding is by way of understanding the reality (min baab tahqeeq al manaat).

The sin of the one that breaks his fast in Ramadhan without an excuse:
Fasting in Ramadhan is a pillar from the five pillars of Islam, so it is one of the five great pillars. As such the one who neglects this pillar or falls short in its performance is worthy of a painful punishment in the hereafter in addition to the punishment that he should receive in this life from the punishments imposed by the Khilafah state. Here is a collection of ahadith and reports (aathaar) that warn against breaking fast in Ramadhan:
•    Abi Umaamah said: I heard the Messenger of Allah (saw) saying: “Whilst I was asleep two men came with me and took me by my arm... He said: Then we saw a people hanging by their tendons, the corners of their mouths were cracked and blooded was flowing from them. I asked: Who are these people? They said: Those are the people who broke their fasts before its time...”
•    Ibn Mas’ood said: “Whoever breaks a day of fasting in Ramadhan without a rukhsah (shariah permission) he will meet Allah with it and even if he fasts the entire time after that, if Allah wills he will be forgiven and if he wills he will be punished”.
•    Abu Hurairah: “A man broke his fast in the day of Ramadhan so Abu Hurairah said: The fast of a year will not be accepted from him”. Ibn Hazm: “Whoever (unlawfully) breaks a fast of Ramadhan then no day from the days of the dunya can make up for it”.
Therefore the hadith provide a clear indication and meaning of the great sin attributed to the one who breaks just one fast in the month of Ramadhan.

The Fasting of the young:
The majority hold the view that the fasting of those who have not yet reached the age of maturity (baaligh) to be not obligatory. The takaaleef Ash-Shariah (i.e. the responsibility and obligation to abide by the shariah and accountability) is established on the shart (condition) of buloogh (maturity). If he is mature then he is Mukallaf (responsible and accountable) and if he is not mature then he is not legally responsible. Therefore when the Shar’a has ordered someone below the age of Buloogh to perform an action or has ordered the Wali al-Amr (guardian) of the child to order him to fulfil an action, then in this case it is for the purpose of training and preparing only. It is not obligatory at all for the young to perform it even if he and his Wali al-Amr are rewarded for undertaking the actions and this therefore applies to the case of fasting. The Wali al-Amr orders his child to fast and encourages him but to the point where this encouragement does not lead to Ikraah and Ijbaar (compulsion and forcing). If the boy/girl acts in accordance to this then there is a blessing in it and if he/she refuses then there is no sin on them or the Wali al-Amr. As for when the child should be asked to fast the Shar’a has not specified a specific age like it did in the case of As-Salaah. It is not correct to make qiyaas (analogy) in Ibadah so the Siyaam cannot be analogised with Salaah. The age therefore remains general and not specified and absolute and not restricted. The matter rests with the view of the Awliya-Al- Amr (guardian) in relation to the strength, health and physical ability of their children to undertake the fast.

What is recommended for the Saa’im to break his fast with?
It is Mustahabb (recommended) for the Saa’im to make Iftar with Rutub (fresh, moist, ripe dates) and if he cannot find that then the recommendation moves towards Tamr (dry dates). If he does not have this then it is recommended to take mouthfuls of water and after that he can eat what he wishes. The texts do not come with a ta’leel (legal reasoning) for this order except for what came in the first Hadith that we will shortly mention that says that water is pure. As such it is not correct for people to delve into the reasons for choosing Rutub (wet dates) firstly, Tamr (dry dates) secondly and Maa (water) thirdly. We follow this in worship and obedience and it is incorrect to reason that Tamr should come first because they contain a plentiful quantity of sugar and that is what the Saa’im loses most of and a text has mentioned that the body should be compensated for what it has lost. Or the reasoning that the date is digested quickly, and it gives the nutrients that the fasting person needs and other reasons of the like that researches have suggested. None of these attempts bring anything in terms of advancement or decline in relation to this issue and if the upright Shar’a wanted to give a reason it would have done so and if it was silent on providing a reason then we must also be silent.
•    Salmaan ibn ‘Aamir said: The Messenger of Allah (saw) said: “If one of you is fasting then he should make Iftar with tamr and if he can’t find any then water, because water is pure”.
•    Anas said: “I never once saw the Messenger of Allah pray before breaking his fast and even if it was just a drink of water”.
These three Hadith indicate that it is the Sunnah of Iftar to hasten it and that it comes before the Salaah of Maghrib so the Saa’im does not pray until after he has taken his Iftar.

The Qadaa of Fasting: 
The Qadaa of the obligatory fast:
This relates to and includes the sick, traveller, menstruating and child birth bleeding woman, the one who vomits intentionally, the one who breaks his fast early thinking wrongly that the time had arrived, the one who lost his mind, consciousness but awoke from the state in the day time of Ramadhan, the pregnant and breast feeding woman if they fear for themselves or child, the boy and the disbeliever if they become Mukallif (legally responsible) in the day of Ramadhan. 
The Qadaa of fasting for the Mareed (sick) and Musaafir (traveller):
It is obligatory upon the sick person and traveller to make Qadaa for what he has missed of the obligatory fasting. This is a Hukm (ruling) that is agreed upon and no Faqeeh has opposed it. Its evidence is the speech of Allah (swt):
“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon”  [Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, is better for you if only you know. (2:183-184) His (swt) statement: “...if any of you is ill or on a journey, the same number (should be made up) from other days...” means that the sick or travelling person must make up for fasts that are missed in other days (i.e. after Ramadhan).

What causes the Fast to be broken?
1 – Breaking of the Niyah of the fast:
Fasting is ‘Ibadah (act of worship) and therefore requires an intention from beginning to end. If the Niyah is broken then the fast is also (by default) broken.
2 – Eating and drinking intentionally:
This reason does not require going into as it is well known to the knowledgeable and the one who has no knowledge alike.
3 – Menstruation and post Childbirth bleeding (Hayd and Nifaas):
This is also well known and its study was examined in the chapter:
4 – Intentional vomiting:
Ibn ‘Umar said: “Whoever is overcome by vomiting there is no Qadaa for him, and the one who makes himself sick must make Qadaa”. Ibn ‘Abbaas said that the Messenger of Allah (saw) said: “There are three which do not break the fast of the one fasting: Vomiting, cupping and wet dreams”.
Hence, the intentional vomiting is of the actions that breaks the fast.
5 – Sexual relations:
Intercourse breaks the fast, and this is known from the Deen by necessity (Daroorah).
6 – As-Su’oot: Snuffing/inhaling through the nose
This is also called and known as Nushooq and Nushoogh and it means to put a substance in your nose and inhale it. The medicine that is inhaled/snuffed is called As-Sa’oot with a Fat’hah over the letter Seen.
As-Su’oot has been quoted in many Ahadith as medicine but none of them have mentioned it within the context of fasting. Because of this we do not find the Muhaddithoon of the Prophetic Ahadith mentioning it under this chapter (of Siyaam) with the exception of what was narrated by Luqayt Bin Sabrah who said: “ I said: O Messenger of Allah (saw) tell me about the Wudoo’? He (saw) said: Perform the Wudoo’ properly/completely and exaggerate in Al-Istinshaaq (inhaling/snuffing of water) except if you are fasting”.
The ‘Ulamaa (scholars) have differed in respect to As-Su’oot, is it lawful for the fasting person and does not break his fast or is it of the actions that break the fast? Al-Bukhaari (1934) said: [Al-Hasan said: There is no problem in relation to fasting and As-Su’oot as long as it does not reach the throat and Yaktahil]. Ibn Abi Shaibah mentioned it connected (Mawsoolan) with a close wording. Ibn Abi Shaibah reported (462/2) from Al-Qa’Qaa’ who said: [I asked Ibraheem – An-Nakhi’ – about As-Su’oot with Aloe for the fasting person and he did not regard anything (a problem) in it]. In another report [He said: There is no problem with As-Su’oot for the Saa’im]. The majority (however) have said that snuffing (something) breaks the fast.
They (the ‘Ulamaa) have differed in relation to the Istinshaaq (snorting) of water in Wudoo’ whilst fasting and it reaches the throat without intention: The Hanafiyah, Maalikiyah and Shaafi’yah in one of two opinions that it makes the fast Faasid (corrupts/spoils it). Ahmad, Ishaq Bin Raahuuwiyah, Al- Awzaa’i and the people of Ash-Shaafi’ that it makes the fast Faasid if the fast is not obligatory. In light of this I say the following:
The Hadith reported by Ibn Maajah on the authority of Ibn Sabrah is not correct to be used in the issue of As-Su’oot and this is because As-Su’oot is the entering of a substance into the nose and with its sniffing a part or all of it enters into the lungs, so this is the reality of As-Su’oot. As for the entering of water or medicine in the nose as a treatment for a inflamed nose condition for example without the medicine or water reaching the lungs then this is not As-Su’oot. Therefore Istinshaaq of water in Wudoo’ is not rightly considered in the area of As-Su’oot. The prohibition has come in the exaggerating in its performance whilst fasting as a barrier or prevention for the water to reach the throat and then into the gullet and stomach. This is what Al-Hasan meant and what Al-Bukhaari mentioned. So in conclusion I say that in this Mas’ala there are no prophetic Ahadith that mention it.
As for what was reported from ‘Aa’isha that she said: “The Messenger of Allah (saw) entered and said: O ‘Aa’isha is there a Kisrah, so I gave it to him with a Qirs and then he placed it on his mouth and said: O ‘Aa’isha did any of it enter my stomach? It is like the kiss of a fasting person, the fast is only broken with what enters and not with what exits (comes out)”. Recorded by Abu Ya’la (4954/8). Al-Haithami said: It was narrated by Abu Ya’laa and it includes someone I don’t know. In the chain of narrators is Majhool (unknown, so he is Da’eef and it indicates that the narrator of the Hadith is alleged to be Salmaa from the tribe of Bakr Bin Waa’il and she is unknown and unheard of so this hadith is left (rejected).
After this only the Aathaar (reports) of the Sahaabah (rah) remain to be discussed. We have found that Abdur Razzaaq (7518) reported from ‘Abdullah Ibn Mas’ood that he said: [Fasting only (relates) to what enters and not what exits and the Wudoo’ with what exits and not what enters] and we find that Ibn Abi Shaibah (467/2) and Al-Bayhaqi have narrated from ‘Abdullah Ibn ‘Abbaas that he said: [In relation to cupping (Al-Hujaamah) and the fasting person: Breaking fast is related to what enters and not to what exits]. Al-Bukhaari commented on this and these two reports are Saheeh. In relation to them I say:
The wording in these two reports is general (‘Aam) without explaining whether what enters goes to the chest, stomach or even the skull (meaning the brain) and it is far off to presume that these great Sahaabah’s had meant the skull or brain as this meaning is far from expectation. The one who desired or was driving towards this meaning then it is obligatory to make plain this meaning or if not to go to what the mind would logically understand which is that it is referring to what enters the chest and stomach and not want enters the brain. Due to this view of Fuqahaa who have said that what reaches the mind breaks the fast based on and deduced from these two reports is incorrect. It is strange that Fuqahaa believed that As-Su’oot reaches to the brain and as a result of this have said that what reaches the brain breaks the fast.
What is eating and drinking?
The truth – which is knowledge which arrives in a definite and decisive way – is that As-Su’oot is what a person inhales which enters the lungs, passes through the gullet i.e. into the chest and not the brain. The study must therefore be approached on this basis and with that I say: It has been agreed upon by the Muslims in past and recent times that the entering of something into the throat and its swallowing, i.e. its entering into the Gullet/Oesophagus breaks the fast without any stipulation that it reaches the stomach or lungs. So the descent of anything into the Gullet breaks the fast and this is obliged by the language because language dictates that whoever swallows a solid entity has eaten or if it is liquid has had something to drink. So the descending of anything into the Gullet is considered eating or drinking and eating and drinking are breakers of the fast, so if anything is swallowed the fast is broken. It is also agreed amongst the Muslims in the past and present except for what is considered a far off and strange opinion, that the entering of any item into the gullet breaks the fast whether it is nutritious or not like a pebble or handful of dirt. It remains for us to know the description of this vessel, so I say if this vessel enters as a whole in one go then there is no difference in that it breaks the fast like a morsel (of meat), chick pea, sip of water or medicine and this has been agreed upon by the Muslims from the earlier times to the recent. So if someone came to try and get around the fast through deceit and crushes a chick pea or medicinal tablet into powder, and then gradually enters it into him either by swallowing it with saliva or breathing it in with air then in these cases he has broken the fast. His tricks at trying to get around will not benefit him because the result is the same in both cases which is that something has descended into the gullet and then the lungs in the chest or to the stomach. It does not make any difference if the vessel enters in its normal state, enters through being crushed into powder and swallowed with saliva so that it reaches the stomach or if it is breathed in with the air so that it reaches the lungs.
Therefore anything that enters into the path of the Gullet breaks the fast without consideration of the way that it entered, because the reality of all these methods is that it is still one and the same action. As for what can enter the Gullet but does not have a material sensed form such as perfume and other smells whether they are pure or dislikeable they do not break the fast and enter through the sense of smell without intention or purpose. At-Tabaraani in Al-Mu’jam Al-Awsat (4449) and in Al-Mu’jam As- Sagheer (614) related from Anas Bin Maalik that he said: “The Messenger of Allah (saw) was asked: Can the fasting person kiss? He replied: And what is wrong with that, (Its like) the smelling of a flower”. Its chain is Hasan. Here the Messenger of Allah (saw) compared in like the kiss with smelling a flower and this indicates that the smelling of a flower does not break the fast like a kiss doesn’t. So what enters into the chest or stomach through the throat and Gullet breaks the fast with no difference to whether it enters as a solid unit or as powder ingested with saliva or in a form of material that is in the air and turns into a sensed (congealed) form once inside. The first two situations contain nothing hidden and therefore do not require from us to provide examples of them however in relation to the third situation it does require examples to be brought forward to show its reality:
•    As-Su’oot, It is a type of Tobacco that is crushed, sniffed and it enters into the lungs.
•    The smoking of Tobacco and the smoke of incense
•    Steam from water or medicine
•    Inhaler
These four types enter through the throat, gullet into the lungs and chest and then congeal into masses and forms. With As-Su’oot it enters completely into the lungs passing through the Gullet like a crushed chick pea or tablet would and enters with the saliva into the stomach. The smoking of tobacco with cigarettes, pipes and hookah’s forms masses in the chest of tar and nicotine amongst other substances which has been clearly identified and can even be clearly witnessed with clothes or material that have come in contact a lot with the fumes. As for the steam of water and medicine then its reality is that it is water and medicine and therefore can never be breathed in under any situation. In relation to the inhaler then its reality is that it is medicine, it is like a spray that enters the mouth and then goes into the Gullet, a part of it mixes with the saliva and goes to the stomach and another part goes with the air into the lungs. The principle here is that any body/form that enters into the gullet breaks the fast irrespective of how it enters, be it through smoke, spray or steam and then shapes into or congeals into a form once inside the body.
All of this concerns the willing actions of man, if he has done As-Su’oot, smoked, intentionally inhaled fumes, left water or medicine boiling so as to breathe in the steam for treatment or otherwise, or sprayed an inhaler into his mouth. The reality of all of these is that they enter a body or entity (substance) into Gullet/Oesophagus and the fast is broken by any of these means.
However if any of this happened against the will of the person then it does not break the fast because Allah (swt) does not bring to account the action of the man which was against his will so whoever sits next to a smoker or burning incense sticks and something entered into his chest unintentionally and not wilfully then he remains fasting and has not broken it. Also if the weather situation and humidity meant that there were water particles in the air or in a bathroom dues to steam from hot water and the one fasting breathes this in without any desire to do so, intention or wish, then he has not broken his fast. Similar to this is the dust/sand in the air which occurs in cyclones and storms so if any of this is breathed in it does not break the fast and nothing breaks the fast except for what enters with somebody’s own will and intention.
What is clear from the above is that the opinion of the majority who said that As-Su’oot breaks the fast and obliges Qadaa is correct and any other view is mistaken. Also that the reports of Ibn Mas’ood and Ibn Abbaas where it was mentioned: (The fast is related to what enters) and (Breaking of fast is related to what enters), the first means that the person fasts or stops anything from going into his stomach and the second means that anything that enters the stomach breaks the fast. Therefore the entering of anything into the Gullet which includes As-Su’oot causes the fast to be broken.

Medical applications/realities:
Building upon what we have already discussed I would like to mention a selection of Medical applications or realities that are linked to our subject area, so as to bring the Hukm Shar’i for them and explain which cause the fast to be broken and which do not:
•    The entering of a cable or scope into the body of a patient by a doctor or surgeon, either for treatment related to the unblocking or treating of arteries or for examination only. In this case it needs to be seen where the scope enters: If it goes in through the nose or mouth then it breaks the fast as it does if it enters through the skin and reaches the lungs, stomach or intestines. However if it enters through the skin and goes to the heart for example, or liver or bladder and does not reach the lungs or digestive system (organs) then it does not break the fast of the fasting person.
•    EEG (electrical testing of the brain) and ECG (electrical testing of the heart) procedures which include the putting of cables onto the kin do not break the fast.
•    X-Ray or Radiotherapy which is sometimes used for lithotripsy operations in the kidneys, or in the ureter and bladder or for the treatment of cancer does not lead to the breaking of the fast. Similar to this is the use of the MRI procedure as the rays which are omitted in the MRI do not form bodies or entities so their entering into the body does not break the fast in any situation.
•    Percolation in the man’s penis or urethra as the Fuqahaa have named it and they mean by this the insertion of a fluid into the penis. This does not break the fast as the fluid does not reach the lungs or organs of the digestive system. This is similar to the insertion of a cable or scope into the penis to examine the bladder of kidneys as well as a similar procedure to examine the woman’s womb and all of this does not break the fast.
•    Enemas and medical suppositories that lower the temperature do break the fast because they reach the rectum and large intestine which are parts of the digestive system as is well known..
•    Vaccines of the skin to do not break the fast but those through the mouth do.
•    Internal examination procedures of a woman and what is related in terms of the insertion of instruments and substances does not break the fast because the womb is not part of the digestive or respiratory system.
•    What is excreted from a woman’s genitalia is examined: If it is menstruation or Childbirth blood then we have already stated that this breaks the fast. If however it is blood that has come from a cut vein then it does not break the fast. The excretion of any blood from any part of the body does not break the fast. As for fluids other than blood like natural secretions or secretions resulting from an infected genital tract, all of these do not break the fast.
•    The wound or surgery that reaches the body’s cavity and that which reaches the thin skin that surrounds the brain. The latter does not break the fast as inserting anything into the skull does not have any effect on fasting as for the wound that goes into the body’s cavity then it needs to be further examined: If it enters into the inside of the lungs or digestive system organs then it breaks the fast and if it does not reach then it does not cause the fast to be broken in a situation for example where it reaches, the heart, liver or bladder.
•    The sniffing of any drug like Ammonia (smelling salts) breaks the fast. It and As-Su’oot are the same action in reality and share the same Hukm (ruling).
•    The opening up or splitting of the chest or stomach for the entering of instruments for surgery then in this case if the opening reaches the insides of the lungs or digestive system then the fast is broken. If it does not reach these parts then it does not break the fast like a hernia operation, or kidney transplant or implanting a battery (pacemaker) in the rib cage to regulate the heart beat. All of this not break the fast at all. It would only be broken in these cases if the procedures were accompanied by the entering of materials/substances into the lungs or digestive system.
•    The X-Raying of any part of the body, or by CT and MRI scans which are accompanied by an intravenous injecting of substances does not break the fast. If however the materials (coloured substances) are entered through the mouth or anus then it in that case it does break the fast.
•    Knee and hip operations that may include the inserting of medical screw to strengthen the limbs do not break the fast.
•    The needle of a doctor does not at all break the fast whether it is for medical treatment, to give nutrients/supplements, blood or anaesthesia and whether it is in the veins. This is all as long as no substances or medicines enter directly into the respiratory and digestives systems and their organs.
In summary I say: The insertion of any solid or liquid material/substance or tool or it’s like into the body, and then if it enters into the respiratory or digestive systems then it breaks the fast and anything other than this does not. Here doubt may arise, this is because the fasting is abstaining from food and drink which is the abstention of taking in nutrients, then in this case why is it permitted to insert nutrients into the body through a doctors needle and it is not considered to invalidate the fast? Is one not like the other? The response to this doubt is that the one fasting prohibits for himself food and drink in as far as food and drink are understood to be referring to and this is what has come in the texts. The texts have not come once ordering the faster to abstain from nutrients and due to this if he swallows a handful of sand or small pebbles/pills then his fast has broken irrespective if they were nutritious or not. The key element here is related to the process of eating and drinking and not with the intake of nutrients. There is no question that the taking of nutrients or blood through the skin is definitely not eating or drinking and therefore do not break the fast. In conclusion I say that the fast can take nutrients and it does not break his fast if it done without eating and drinking or without the entering of any substance into the digestive system and organs. It can be done by entering the substance or blood into the skin by a medical needle.

Some Actions that do not break the fast
Al-Qublah and Al-Mubaasharah (The kiss and fondling)
‘Aa’isha said: “The Messenger of Allah (saw) would kiss me whilst we were both fasting”. And also from ‘Aa’isha that she said: “The Messenger of Allah (saw) use to kiss some of his wives whilst he was fasting and then she laughed”.
These hadith show the permissibility of kissing whilst fasting
Al-Hujaamah:
Al-hujaamah is the splitting/opening of the skin in the head with a tool called a Mihjam or Mihjamah followed by the Haajim (one performing al-Hujaamah) extracting the blood from the opening when there is an abundance of blood in the body. Hadith have allowed this action and so building on what has preceded, meaning the permissibility of Al-Hujaamah for the Saa’im which is the extraction of blood from the body we say the following:
•    The process of donating blood in our present time is in reality the extraction of blood from the body and where the extraction of blood is permissible and does not break the fast we therefore can say that donating blood also does not break the fast.
•    That the wound and what accompanies it ordinarily of external bleeding whether this has resulted from fighting in the way of Allah, from a car accident, or a shooting at a wedding or argument, or falling from a high place or any other situation or circumstance all of this does not break the fast.
•    That the process of dialysis which is the extraction of the blood from the body in a purifying process and then the returning of this purified blood into the body, does not break the fast. This is because the extraction of blood in this process is like its extraction in Al-Hujaamah and they are the same action so what is applicable to one in judgment is wholly applicable to the other.
•    The extraction of blood with a needle in order for it to be examined in a laboratory is permitted and does not break the fast.
•    The sucking of blood by leeches (used as treatment) does not break the fast. So the exiting of blood from the body does not break the fast whatever the reasons and causes might me for this extraction.

As-Siwaak:
Abu Haneefah, Maalik, Ash-Shaafi’ said that performing Siwaak was permitted for the fasting person the beginning of the day and end of it or before Zhohr and after it. Ahmad and Ishaq have permitted it in the first part of the day and have said it is Makrooh after Zawaal (Sun at Zenith) i.e. after Zhohr. It is also well known that The Shaafi’iyah have disputed in relation to what has been reported from Ash- Shaafi’ in this issue. There has also been dispute concerning Siwaak, the use of (specific) damp/wet stick and a toothbrush with toothpaste on it. Karaahah (dislike) of using this has been reported from Ahmad, Qataadah, ‘Aamir Ash-Sha’bi, Al-Hakam, Ishaq and Maalik in one report attributed to him. It has been permitted however by Imaam Maalik in another report, Mujaahid, Ath-Thawri, Al-Awzaa’I, Abu Haneefah and ‘Urwah. This has also been reported to be the view of ‘Ali Bin Abi Taalib and ‘Abdullah Ibn ‘Umar may Allah be pleased with them both. Those who have permitted it use have used the following evidences to arrive at their view:
•    Aamir Bin Rabee’a said: “I saw the Messenger of Allah (saw) performing Siwaak whilst he was fasting, (so many times that it could not be counted)”. Recorded by Abu Daawood (2364) and At-Tirmidhi verified it as Hasan. Ahmad, Ibn Khuzaimah, Al-Bayhaqi, Abu Daawood At-Tayaalisi, Ad-Daaraqutni and Al-Bazzaar also narrated it. Al-Bukhaari said: [It has been mentioned that the Prophet (saw) performed Siwaak whilst fasting and Ibn ‘Umar said: He performed it at the beginning of the day and the end of it and he would not swallow his saliva….].
•    Mujaalid narrated from Ash-Sha’bi from Masrooq from ‘Aa’isha that she said that the Messenger of Allah (saw) said: “As-Siwaak is of the best qualities attached to fasting” Narrated by Ibn Maajah (1677), Ad-Daaraqutni and At-Tabaraani in Al-Mu’jam Al-Awsat.
•    There are also Ahadith that have come concerning Siwaak in an restricted way like the hadith reported by Abu Hurairah that the Messenger of Allah (saw) said: “If I had not wanted hardship to be upon my Ummah (or people) I would have ordered the Siwaak with every prayer”. Narrated by Al-Bukhaari (887), Muslim, Abu Daawood, An-Nasaa’i, At-Tirmidhi, Ibn Hibbaan and Ahmad.
The first Hadith has been classified as weak by some but At-Tirmidhi classified it as Hasan and Al- Bukhaari mentioned it and commented upon it and it is well known how strict he is with the classification of Hadith which he narrates and speaks about. It is therefore correct to use this Hadith for Istidlaal (as a Shariah evidence). As for the second Hadith it is Da’eef due to the weakness of Mujaalid. Al-Bukhaari said: Yahyah Bin Sa’eed classified him as Da’eef and Ibn Mahdi did not narrate from him and Ahmad did not see any value in him. Ibn Mo’een said: His hadith are not used as a legal proof and Abu Haatim said something similar so this Hadith is left and cannot be used. As the third Hadith which is Saheeh it is sufficient in itself to be used as an evidence that the fasting person performs Siwaak because the command of performing Siwaak at the time of every Salaah includes Ramadhan as it includes other than it. The Hadith is general and is not specified and absolute and not restricted and is therefore suitable to be used as an evidence in this issue. Al- Bukhaari said: [Abu Hurairah said from the Prophet (saw): If I did not want hardship on my Ummah I would have ordered them with the performance of Siwaak at every Wudoo’. Similar to this has also been reported from Jaabir and Zaid Bin Khaalid from the Prophet (saw) and the fasting person has not been specified from anyone else…]. So Siwaak is recommended and a Sunnah for the fasting person and at any time, whether it is before Zawaal or after it. The one who has specified it for before Zawaal or disliked it in general, then they need to bring forth a Shariah Daleel for this and there isn’t one. As for the claim of Al-Khuloof (the changing of the smell of the mouth due to fasting) and that it should not be removed with Siwaak until the end of the day due to the Ahadith that have mentioned that this smell is better to Allah than the smell of Misk (sweet perfume/Atar smell). So it is said that it is preferable to keep this smell and that is disliked to remove it, then this cannot be considered an evidence for the dislike of performing Siwaak whilst fasting. As for what is related to the wetness or dryness and the view that it is dislikable to use a wet Miswak then firstly there is no Daleel for this and also the reality cannot make allow such a conclusion. This is because if a dry Miswak is placed in the mouth it then becomes wet with saliva and has the same effect as a wet Miswak, the case is one and the same and the Hukm is therefore also the same. However the using of Siwaak in two cases obliges that attention be paid to what can gather in the mouth from using it and that it does not get swallowed, and what may (unintentionally) get past this precaution is pardoned. The entering of any material into the mouth whether it is edible or not is permitted for the fasting person with the condition that it is not swallowed or anything that comes from it as degradable/disolvable is swallowed. This is similar to when we make Wudoo’ whilst fasting and make efforts to prevent any of the water to enter into the throat and Gullet.
Mas’alah (Further linked issue):
What applies to what can be absorbed from the material of Siwaak also applies to what can be absorbed from chewing gum. It is allowed for the fasting person to chew gum on the condition that he notices and pays regard to what can build up of the material in his mouth. This is if the gum is degradable however if it is not then there is no harm for the faster in chewing it. And of those who have reported the permission of chewing gum is ‘Aa’isha the mother of believers, Ibraheem An- Nakh’I, ‘Aamir Ash-Sha’bi and ‘Ataa Ibn Abi Shaibah mentioned this.
Most of the Ulamaa have permitted the chewing of gum if it is not degradable (i.e. something comes out from it that can be ingested). If it is degradable and swallowed then the majority have said that this breaks the fast and this is the correct view. In contrast the people of Ra’I and Ash-Shaafi’ have said that the chewing of gum is disliked (Karaahah). Al-Bayhaqi (269/4) reported from Umm Habeebah the wife of the Prophet (saw) that she said: ‘The fasting person does not chew gum’. Ibn Abi Shaibah (454/2) and Abdur Razzaaq reported that a number of the Taabi’oon viewed the chewing of gum with Karaahah (dislike). Ibn Abu Shaibah said there were some who viewed it as permissible and I have not seen anyone who has said that chewing gum is Haraam and that it breaks the fast. As for the opinion of Karaahah (dislike), this has come from them due to the possibility of swallowing something from material or substance that has come from the gum. We respond to this by saying that even if possibility was suitable to be used as an evidence or a basis to form the opinion of Karaahah (dislike) we would then have to say the same thing in relation to the use of Siwaak or the putting of water in the mouth in Wudoo’ because all of these reflect the same reality.
Mas’alah (related issue):
As we have said that the entering of anything in the mouth does not break the fast and that the use of Siwaak and Madmadah in Wudoo’ which are both permitted support this view. The general principle (Al-Qaa’idah Al-‘Aamah) therefore is: The entering of any material in the mouth does not break the fast except if a material or substance that is emitted or comes off it is swallowed and it was possible to guard from it. However if it was not possible to guard from it, like a very small insignificant amount then there is no problem with this (i.e. it does not break the fast). So established on this principle it is permissible to taste food and the placing of a thermometer in the mouth is also allowed. Also that dentistry work is allowed and does not break the fast as long as nothing reaches the throat of substances or materials and is swallowed.
As for the remnants of food which may be stuck in between the teeth, then if they remain where they are then there is no difference in that it does not break the fast and there is no harm if a little of it was digested as the Shar’a has pardoned a little of what cannot be prevented or guarded from occurring. If however this food forms some kind of solid body and is swallowed i.e. it has to actually be swallowed and does not go down in the saliva without sensation. If this is in the mouth it has to be noticed and removed and if it is swallowed then it breaks the fast just as if a lentil (or chick pea) was swallowed. Muhammad Ibn Al-Mundhir said: They have reached a consensus – The Ulamaa of the Muslims – that the swallowing of anything from what was in the teeth and could not be removed in the saliva does not have any effect on the fasting person’s fast. Abu Haneefah used to say: If he had between his teeth meat and he eats it intentionally then there is no Qadaa upon him. In this view he has gone against the majority because this is counted as eating. The correct view is the opinion of the majority, that the intentional eating of meat that is caught between the teeth and it is possible to remove it, breaks the fast.
As for what a person with a heart illness or has suffered a stroke places under his tongue of pills which melt gradually as a remedy when the condition is intensified, then this breaks the fast. This is because there is no difference between swallowing a pill in one go and swallowing it gradually. This is similar to medicinal drops in the mouth and inoculation drops against paralysis as they all break the fast. So what enters into the mouth does not break the fast except for what enters into the gullet meaning what has been swallowed. The fasting person must take care and guard his fast and beware of breaking his fast if he did not intend it.

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Homework:

Seerah: Why were the Ansar unhappy with the Prophet* after the Battle of Hunain? How did the Prophet respond to this

Main Topic: bring examples of how the instincts of personal survival and worship may have changed (or are the same) over the ages

15 July 2012

Ramadhan Study Circle
(by Naila)

Early Muslims
In times gone by, early Muslims used to pray for 6 months before Ramadan to have the blessing of seeing another Ramadan and for 6 months after they would give thanks that they had seen another Ramadan. This shows how greatly they valued the sacred month of Ramadan.

Ramadan Opportunities
To see the value of need only look in 2 sources

Value of Ramadan
The Quran – Sura Baqara v. 183 “O you who believe! Fasting is prescribed upon you as it was obligated upon those before you so that you may attain Taqwa”
The Hadith – Al Bukhari, from the Hadith of Jibreel: “O Mohammad, tell us about Islam. So he said: Islam is to testify that there is no diety worthy of worship except Allah, and that Mohammad is the Messenger of Allah and that you establish the prayer, give the Zakat, Fast the month of Ramadan and that you perform Hajj if you are able to.

Sighting of the moon
Ramadan starts with the sighting of the moon!
RULES
1. If one reputable person sights the moon the all muslims should fast. This is from the hadith in which Umar (ra) saw it and the Prophet (saw) ordered everyone to fast the next day (Abu Dawud). This view is currently supported by the World Fiqh Council.
2. (Some People say that) Two people are required to end it.
The reason for this is that only one person is required to hasten to good and two people are required to say that this blessed month has definitely ended. Above all it is important to start with certainty and end with certainty. (Others say one person is sufficient.)
3. If there is no sighting due to cloud cover etc then one should count until the 30th of Shabaan and then start fasting.

Intention
We should first start with intention.
Rules
1. Intention is important for any act of ibadah (be it prayers, fast, zakaat, hajj etc). This does not have to be said aloud. Even if it just in your heart that is fine.
2. Timing – For obligatory fast – should be done anytime before fajar even if it is the night before (Abu Dawuud)
                - For optional fast – if there is no food in the house can do niyaat even in the middle of the day (Muslim)
3. The Hanafi, Shafi and Ahmed Madhabs say that a new intention has to be made every day
4. Fast is broken by intention.

Actions that do not break the fast
Swallowing saliva or phlegm
Non-intentional vomiting
Shower or brushing teeth (as long as do not swallow)
Tasting food as long as do not swallow it (Ibn Abbas)
Food or blood between the teeth

Recommendations for fasting person
Eat suhoor (sehri) before Fajar – “Even if have gulp of water, Allah sends his mercy and the angels ask forgiveness for those who tae sahoor” (Ahmed)
Break fast before doing Magreeb prayer and do not delay in breaking the fast (Al Bukhari and Muslim)
Read more Quran (arabic better than tafsir) and seek as much forgiveness as possible in prayers
Give a lot in charity
Avoid lying, backbiting ans swearing. Say, “I am fasting”
The prophet (saw) used to say this dua when breaking his fast: “The thirst has been quenched and the veins wetted and the reward is established inshallah” (Abu Dawud)

Taraweh
Strongest opinion is for 8 Rakaat
Prophet (saw) used to read 5 juz in 1 rakaat. Stopped doing it as did not want it to become obligatory. Taraweh revived by Umar ra such that everyone prayed behind the imam.
Recommended to recite all the Quran from beginning to end. Jibrael as would go over the whole of the Quran with the Prophet (saw) every Ramadan. In his last Ramadan it was done twice.

Laylahtul - Qadr
“Verily we have revealed the Quran in the Night of Power. And what will inform you about the Night of Power? The Night of Power is better than a thousand months. The Angel and the Ruh descend in it by permission of their Lord and all decrees (all night) there is peace until Dawn” (Sura Al Qadr v 1-5)
If do 1 roza with iman have sins of all last yr forgiven
If do ramadan with iman have all past since forgiven
If pray on Lailatul Qadr have all sins of life forgiven (Al Bukhari and Muslim)
The prophet (saw) was about to reveal a lot about Lailatal Qadr but found 2 men arguing about it and the information was taken back up. From Al-Bukhari and Muslim know that it is in the odd nights of the last 10 nights of Ramadan. The wisdom of not knowing is that we look for this night in the last ten nights and may as a consequence do more ibadah.

Itikaf
The Prophet (saw) did this in the last 10 days of Ramadan until he passed away (Al Bukhari and Muslim). It should be done wherever one prays the most. For men at the mosque and for women at home. Some actions which are not permitted are: visiting the sick, looking after family matters, business. Some actions which are permitted are: all acts of worship, to teach about islam, move around the mosque, answer phone, go out for food, shower etc.
If break itikaaf then no qada is due though it is reported in Bukhari and Muslim thatwhen the Prophet (saw) broke his itkaaf he made it up in Shawal.

Zakat-ul-fitr
This allow the poor to have food. It should be paid on behalf of all family members. Can be given any time before Eid Salaat.

Eid Prayer
On Eid Day:-
Eat 3 dates after Fajar (or any odd number)
Shower and wear best clothes and use perfume/itar
Leave house one way and come back another
Praise Allah (swt) greatly
Make sure zakat ul fitr has been given before do Eid Prayers
Eid Greetings to others
Give a lot of charity

Benefit of fasting
Medical – reduces blood pressure and cholesterol
Spiritual – “Fasting is a shield from the fire” (Bukhari and Muslim)
Taqwa -  “Indeed there is a gate of Paradise called Ar-Rayaan and only those who fast will enter it” (Al Bukhari and Muslim)
Empathy for the poor
Reduce influence of the Shaitan upon us
Even by taking a gulp of water at Sahoor, Allah showers his mercy upon us
Every night one prayer of one fasting person is answered
It is an opportunity for learning more and making your deen stronger for the forthcoming year

Gates of Paradise are open and the gates of hell are locked and devils are chained (Al Bukhari and Muslim). Therefore able to see ourselves for how we really are without Shaitan’s whisperings and rectify our own character.
Allah frees many from the fire every night (At Tirmidhi)
Pray on the night of Laylatal Qadr with iman and all life’s sins are forgiven. (Al Bukhari and Muslim)

Final Thoughts ?
During Ramadan millions of Muslims around the world sacrifice their time and energy to seek the pleasure of Allah (swt). The mosques are full of people coming to read the Tarawhi namaaz. However, the next month the same mosques are nearly empty at prayer times. It is important to remember the spirit of Ramadan and try to maintain our good deeds and seeking the pleasure of Allah (swt) for the rest of the year!

QUIZ RESULT: Well done to the boys for winning the quiz by one point, even though they seemed to covet the second prize!!!!!!

26 February2012
Khaibar Falls (3);Intentions, Actions and Rewards

Seerah of Muhammed*
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an

The use of catapults in warfare

Last week we briefly mentioned how the Muslim Army found a quantity of weapons stored in cellars, including some engines of war. These were brought out to be used in other assaults, a ballista (catapults) for hurling rocks and two testudos for bringing men up to the walls beneath an impregnable roof so that they could breach an entrance; thanks to these engines, the easier fortresses fell one by one. The first powerful resistance they encountered was at a stronghold named Na'im, Here the garrison came out in great force, and on that day every attack made by the Muslims was repulsed.

Shortly after this battle, the Jews moved to ’Abi Castle and barricaded themselves inside. The same events recurred; the Muslims besieged the new site for three days and then the great Muslim hero Abu Dujanah Sammak bin Kharshah Al-Ansari — of the red ribbon — led the Muslim army and broke into the castle, conducted fierce military operations within and forced the remaining Jews to flee for their lives into another fort, An-Nizar. An-Nizar was the most powerful fort, and the Jews came to the established conviction that it was too immune to be stormed, so they deemed it a safe place for their children and women. The Muslims, however, were not dismayed but dragged on the siege, but because standing at a commanding top, the fort was impregnable. The Jews inside were too cowardly to meet the Muslims in open fight but rather hurled a shower of arrows and stones on the attackers. Considering this situation, the Prophet* ordered that rams be used and these proved effective and caused cracks in the ramparts providing an easy access into the heart of the fort, where the Jews were put to rout and fled in all directions leaving behind their women and children. With these series of military victories, the first division of Khaibar was totally reduced, and the Jews in the other minor fortresses evacuated them and fled to the second division.

The catapult is a war machine that is used to demolish walls behind which the enemies fortify themselves. The Prophet (peace be upon him) used it to throw stones at those walls, but he most certainly did not employ snakes or fire. The intended targets were the fortifications and the enemy combatants who were fighting from their stations upon the fortifications and from directly behind them. The targets intended by the catapults were clearly not civilians, women, or children, though there was a possibility under those circumstances that some civilians could have been injured unintentionally. This, however, is quite different than intentionally attacking civilian targets, women, and children. Any direct attack against such people is categorically unlawful and had been expressly prohibited by the Prophet*. During the battles of those days a catapult served the same purpose as artillery serves in modern warfare.

Modern Western armies claim to fight with ‘Smart Weapons’ but many of these lead to the killing of innocent people – including aerial bombing, drone attacks, army tank fire, cluster munitions. Indeed, the greatest terror attacks in history (Nagasaki & Hiroshima atomic bombs) were clearly aimed to kill civilians and not just military persons. Hence, Muslims should be aware of the rules of warfare and other countries should not preach justice and fairness when they clearly do not care about innocents dying on or near a battlefield, or even far away from a battlefield (as with current US policy).

The little girl and the Prophet

A brief story about how a young girl, along with other female helpers who wanted to take care of the wounded during the battle, was sat with the Prophet* on his camel. When they dismounted the Prophet* noticed that she was curled up by the foot of the camel and he also saw some blood stain on the saddle. He* enquired whether this was the first time she had her menses and she said it was and he reassured her, and told her to wash the stain with salt and water – which she did. After the battle and the distribution of the spoils of war, the Prophet* sought her out by name and personally put a necklace around her neck. She later said that she never parted with the necklace and wrote in her will that when she died, as a sign of respect for the Prophet*, she wanted her body to be washed with water mixed with salt.

Khaibar falls

The last of the strongholds to make any resistance was Qamus. This belonged to the family of Kinanah, one of the richest and most powerful clans of the Bani Nadir. Some of them had long lived in Khaibar whereas others of the family, including Kinanah himself, had recently settled there after they had been exiled from Yathrib. It was they especially who had been counting on the help of Ghatafan, whose failure to keep their promise had been an unnerving disappointment for them; and they were still further demoralised by the bad news brought by all those fugitives who had now crowded into Qamus. They none the less held out for fourteen days; then Kinanah sent word that he wished to come to terms with the Prophet, who said he was willing to negotiate.

Ibn Abi Al-Huqaiq was despatched to the Messenger of Allah* to negotiate the surrender treaty. The Prophet* agreed to spare their lives on condition they evacuate Khaibar and the adjacent land, leaving whatever gold and silver they had in their possession. However, he stipulated that he would disavow any commitment if they concealed anything. So the chieftain came down from the fortress with others of his family; and it was agreed that none of the garrison should be put to death or made captive -neither they nor their families -on condition that they should leave Khaibar and that all their possessions should become the property of the victors. The Prophet then added a further clause, namely that his obligation to spare their lives and let them go free should be annulled with regard to anyone who might try to conceal any of his possessions. Kinanah and the others agreed to this; and the Prophet called on Abu Bakr, 'Umar, 'Ali and Zubayr and ten of the Jews to witness the agreement.

After the fall of Qamus the two remaining fortresses surrendered on the same terms. Then the Jews of Khaibar consulted together, and sent a deputation to the Prophet, suggesting that since they were skilled in the management of their farms and their orchards he should allow them to remain in their homes, and they would pay him a yearly rent of half the produce. To this the Prophet agreed; but he stipulated that if in the future he decided to banish them they must go.

Thus, the Muslims had a decisive victory. The Jews lost ninety-three (93) men while the loss on the Muslim side was only nineteen (19) men.

Stealing from the Spoils of War

Abu Hurayra said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the yea rof Khaybar. We did not capture any gold or silver except for personal effects, clothes, and baggage. Rifaa ibn Zayd presented a black slave boy to the Messenger of Allah, may Allah bless him and grant him peace, whose name was Midam. The Messenger of Allah, may Allah bless him and grant him peace, made for Wadi'l-Qura, and when he arrived there, Midam was unsaddling the camel of the Messenger of Allah, may Allah bless him and grant him peace, when a stray arrow struck and killed him. The people said, Praise be to Allah! The Garden!' The Messenger of Allah said, 'No! By He in whose hand my self is! The cloak which he took from the spoils on the Day of Khaybar before they were distributed will blaze with fire on him.' When the people heard that, a man brought a sandal-strap or two sandal-straps to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, 'A sandal-strap or two sandal-straps of fire!' "

Story of Kinanah

Shortly afterwards, the forts were handed over to the Muslims and all Khaibar was reduced and brought under the sway of Islam. This treaty notwithstanding, Abi Al-Huqaiq’s two sons concealed a leather bag full of jewels, and money belonging to Huyai bin Al-Akhtab, who carried it with him when Banu Nadir had been banished. But it soon became clear to both Jews and Muslims that much wealth was being hidden. Where was the famed treasure of the Bani Nadir which they had brought with them from Medina, and which they had so lavishly displayed in their procession through its streets? The Prophet questioned Kinanah about this, and he replied that since their arrival in Khaibar the treasure had all been sold to pay for more arms and armour and fortifications. The Jews knew that he was lying, and were all the more apprehensive because many of them now believed themselves to be in the presence of a Prophet. They held that they had no need to follow him, because he had not been sent to them; but it would be clearly vain to try to deceive him. One of them, who had Kinanah's welfare at heart, went to him and begged him to hide nothing, for if he did the Prophet would certainly be informed of it. Kinanah angrily rebuked him; but within less than a day the treasure was discovered, and Kinanah was put to death together with a cousin of his who was found to be privy to the concealment. Their families were made captive. Abi Al-Huqaiq’s two sons were killed in recompense for breaching the covenant, and Safiyah, Huyai’s daughter was taken as a captive.

Zainab tries to poison the Prophet*

When all the terms had been agreed upon, and when the victorious army had rested, the widowed wife of Sallam ibn Mishkam roasted a lamb and poisoned every part of it with a deadly poison which she concentrated especially in the shoulders, having learnt on inquiry that the Prophet preferred the shoulder of lamb to the other joints. Then she brought it to the camp and set it before him, whereupon he thanked her and invited those of his Companions who were present to sup with him. It happened on this occasion that seated next to the Prophet was a Khazrajite named Bishr, the son of that Bara' who had led the Muslims of Yathrib to the Second 'Aqabah and who had been the first ever to pray the ritual prayer in the direction of Mecca. When the Prophet took a mouthful of lamb, Bishr did the same and swallowed it, but the Prophet spat out what was in his mouth, saying to the others: "Hold off your hands! This shoulder proclaimeth unto me that it is poisoned." He sent for the woman and asked her if she had poisoned the joint. "Who told thee?" she asked. "The shoulder itself," said the Prophet. "What made thee do it?" "Well thou knowest," she said, "what thou hast done unto my people; and thou hast slain my father and mine uncle and my husband. So I told myself: 'If he be a king, I shall be well quit of him; and if he be a Prophet he will be informed of the poison.' " The Prophet none the less pardoned the woman. The face of Bishr was already ashen pale, and he died shortly afterwards. Then it is narrated in some hadith that the lady was killed because of Bishr’s death.

Nawawi's Forty Hadith

Hadith 37: Intentions, Actions and Rewards

“… from among the sayings he relates from His Lord (glorified and exalted be He)”

This statement shows us that this is a qudsi hadith, in which the Prophet, peace and blessing of Allah be upon him, directly related words of Allah, all praises and glory be to Him, that were not to be contained in the Qur’an.

 ”Verily, Allah recorded the good deeds and the evil deeds.”

Allah, all praises and glory be to Him, has already recorded and decreed which deeds are deserving of reward and which are deserving of punishment. In this narration of the hadith the wording is “Allah recorded” implying that Allah Himself recorded these things. In other narrations it states that the angels record the deeds at the command of Allah, which is the more common understanding, supported by other hadith.  These two understandings have been reconciled by some scholars who stated that the recording by Allah implies two matters. One is the recording of the good and bad deeds by Allah in the Preserved Tablet (al-Lauh al-Mahfoodh), which took place before any of the deeds were actually performed, according to Allah’s knowledge of when they will occur. The second recording is when the person actually performs the deeds, at which time they are recorded by the angels according to Allah’s justice and mercy. Imam at-Tabari said that in this hadith is evidence for the statement that the Two Recording Angels, [assigned to each person to write down the good and bad deeds of that person], write down not just the actions but also what the person intends to do of good or evil, and they know what he resolves to do in his heart. Other scholars think that the Two Angels only write down that which is apparent from the outward actions of the person, or from what they hear him say. It may be that the  Two Angels know all that which a person intends in his heart, and it is conceivable that Allah has granted for them a means to attain this knowledge [which is from the Knowledge of the Ghayb or Unseen], just as He has granted a means to many of the Prophets to attain knowledge of many things from the Unseen. However, we should not argue about these 2 possibilities as this is part of the Knowledge of the Unseen. The fact that all our good and bad deeds are recorded should be a reminder to us that anything we do and say should not be taken lightly. Nothing escapes Allah’s knowledge, and everything will be recorded as either a good or bad deed. This should cause us to pause before we act and ask ourselves, ‘Will this be recorded for me as a good deed or an evil deed?’ Call yourself to account before you are called to account.

“Then He clarified how [that recording should occur:] whoever decided to do a good deed but he did not do it, Allah records it with Him as a complete good deed.”

We can see from this hadith that Allah  has divided deeds into four categories: deciding to do good deeds and then not doing them, doing good deeds, deciding to do evil deeds and then not doing them and doing evil deeds.

1. The first concept to understand is al-haajis, which is a fleeting thought that occurs in one’s mind but does not stay. This kind of thought can occur to anyone and its content may be quite evil, but we are not held accountable for this. This hadith is not referring to this type of thought.

2. The second concept to understand is al-khaatir, which is a thought that comes into one’s mind, that a person gives some thought or consideration to, but then dismisses. This thought can also be quite evil, coming either from shaitan or one’s own soul, but once it has passed the person does not give anymore consideration to it. We are not held responsible for this type of thought either.

3. The third concept is ‘the speech of a person to himself’ and this goes beyond the other levels to contemplate whether or not we should actually perform this action. If we do not act on this then we will not be held responsible for this thought.

By the mercy of Allah we are not held accountable for any of the above listed type of thoughts. The Prophet, peace and blessings of Allah be upon him, advised us: “Verily, Allah has overlooked for [the members of] my nation what their souls think about as long as they do not act on it or speak about it.” (Recorded in al-Bukhari and Muslim)  Although we are not held accountable, if evil thoughts do come to our minds we should refuge in Allah from the accursed Satan.

4. The next level is a decision or al-hamm, and that is what this portion of the hadith is referring to. This is where the heart is determined to do a specific act. It is a decision that is just short of a complete resolution to act. It is this type of intention that this hadith is referring to. So whoever decides in their heart, and becomes determined to do a good deed, but they are unable to do it, will have a reward with Allah that is equal to a complete good deed. This determination in the heart, it should be noted is different to having a fleeting thought, or lightly contemplating something. This special reward is reserved for those who had resolved in their hearts to do a good deed, for the sake of Allah, but were unable to do it. And Allah knows best what is in the hearts.

“And if he decided to do it and actually did it, Allah records it with Him as ten good deeds up to seven hundred up to many times over.”

SubhanAllah, such is the mercy of Allah that when we actually do a good deed, He not only rewards us for that, but He increases our reward at least ten times! Allah tells us in the Qur’an: “Whoever brings a good deed shall have ten times the like thereof” (Surah al-Anaam:160) How easy Allah makes it for us to make our scale of good deeds heavy on the Day of Judgement, all praises and glory be to Him. The Prophet, peace and blessings of Allah be upon him, tells us in this part of the hadith, that some good deeds could actually receive up to seven hundred times the reward of the deed. We should immediately ask ourselves, what is it that secures a reward as great as seven hundred times? One deed that is specifically multiplied seven hundred fold, is the act of giving wealth for the sake of Allah. Allah, all praises and glory be to Him, says in the Qur’an: “The likeness of those who spend their wealth in the way of Allah is as that of a grain [of corn]. It grows seven ears and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is all-sufficient for His creatures’ needs, All-Knowing” (Surah al-Baqarah:261) There is also the following example from the hadith: “On the authority of Abu Masood al-Ansaari who said: A man came with a camel and its reigns, saying, “This is for the sake of Allah.” The Messenger of Allah (peace be upon him) said, “For you, on the Day of Resurrection, will be seven hundred camels, all of them with their reigns.” (Recorded in Muslim)  We also have hadith that tell us that a deed may be rewarded so many times over that the total amount is known only to Allah. The Messenger of Allah, may Allah’s peace and blessings be upon him, said: “Every good deed that a human performs is multiplied ten times up to seven hundred. And Allah has said, ‘Except for the fast for it is done for My sake and I shall reward it [even more]. The person leaves his desires and food for My sake…” (Recorded in al-Bukhari and Muslim)

Patience and perseverance is another deed that is rewarded by an amount that is known only to Allah. Allah says in the Qur’an: “Only those who are patient shall receive their reward in full without measure.” (Surah al-Zumar:10) In fact, the same deed may be performed by two different people and the reward for each of them may be totally different. We can see from this, that the amount of multiple reward is based on a number of factors, including the excellence of one’s Islam, one’s sincerity and purity in action, the excellence of the deed itself and the need for the deed done. In this way even a small deed may secure a large reward with Allah.

“If he decided to do an evil deed but he did not do it, Allah records it with Him as one complete good deed.”

If a person considers doing an evil deed, but fears Allah and changes their mind, a full good deed is recorded for them. From this we can see that restraining oneself from evil for the sake of Allah, is a good deed and deserves to be rewarded as such. If a person is able to make restraint for the sake of Allah a part of their character, Allah promises they be from among the inhabitants of Paradise: “But as for him who feared standing before his Lord and restrained himself from impure evil desires and lusts, verily, Paradise will be his abode,” (Surah al-Naaziaat:40-41)  It may be the case that someone decides not to perform an evil deed, simply out of fear of what others may think of them. In this case some scholars say that the person may be held accountable for this intention, because they put the fear of men over fear of Allah, and Allah knows best. If a person decided to perform an evil deed and is prevented from doing so simply by circumstance, they will still be held accountable for this evil intention. The question arises – if a person decides to do a good deed and it is counted as a good deed, shouldn’t the one who decides to do an evil deed have it counted as an evil deed? The answer is that this is part of the blessings and mercy of Allah, all praises and glory be to Him. Allah records the evil deeds of people and them responsible for it as an act of justice on His part. And He forgives other deeds and disregards the decision to do evil as an act of His mercy. We can see the wisdom behind this mercy when we consider that if a person knows they will be held accountable just for the evil thought, there is not much to stop them from actually committing the sin. But if that person restrains themselves, no evil deed will be recorded for them, in fact there is the incentive of achieving a good deed. Then, if they actually go forward and do the good deed, it will be multiplied for them many times. And Allah is the most Just, full of Mercy.

1. The one who decides or just has the intention to do the evil act but then he refrains from doing it because of his fear of the people or does not like to be blamed by them. Some scholars say this person will be punished.

 2. The person decides to do the evil act but was not able to perform it because of external factors (qadr). For example, a person decides to break into a house to steal, but he does not succeed and runs away because a police car is driving around the area. Some scholars say that he will be punished though he did not steal.

 3. Someone who decides and has the intention to do the evil act, makes the effort but is not able to perform it because of his lack of strength or capabilities. Scholars say this person will be punished. For instance, if two Muslims fight each other with the intention of killing each other, as stated in the well-known hadith, both the killer and the one who has been killed will be in the Hellfire. The Companions asked: "O Messenger of Allah, this is the killer - what about the poor person who has been killed?" The Prophet*, said he had the intention to kill his friend or brother but was not able to because he was killed himself.

 4. Someone has the intention to do an evil act and talks to others about it but does not do it. Some scholars say that he will be punished just because of his bad intention. Other scholars say he will not be punished unless the sin itself is the impermissible kind of speech like slander, backbiting or lying.

”If he decided to do it and he actually did it, Allah records it as one evil deed.”

Allah is not unjust to any of His creation. If a person commits an evil deed, it is recorded as one bad deed without any multiplication. Allah, all praises and glory be to Him, tells us in the Qur’an: “Whoever brings an evil deed shall have only the recompense of the like thereof, and they will not be wronged.” (Surah al-Anaam:160) From above, that when a person intends to do a good deed, this is in itself considered a good deed, and if they then go on to perform the deed, the reward is multiplied a minimum of ten times. If a person intends to do an evil deed, but does not do it, a good deed is recorded for them. If they actually perform an evil deed, it is only counted as one evil deed with no multiplication. We should note though that evil deeds do differ in their weight and gravity. So whilst they are only counted as one evil deed, some of these deeds may be graver than others. Very grave sins include destructive sins such as adultery, murder, shirk and so forth. The time at which the sin is committed may contribute to the gravity, such as wrongdoing committed during the Inviolable Months, being worse than that committed at other times. The sanctity of the place where the wrongdoing was committed also increases the gravity of the sin. Allah says of sins committed in the Inviolable Mosque: “And whoever inclines to evil therein or to do wrong, him We shall cause to taste a painful torment” (Surah al-Hajj:26)

The nobility of the person, or the fact that they are taken as an example can also make the sin graver. Allah says: “O wives of the Prophet! Whoever of you commits an open illegal sexual intercourse, the torment for her will be doubled. And that is easy for Allah.” (Surah Al Ahzaab:30)

Many scholars have also noted that if a person shows pleasure at having committed a sin the enormity of the sin would be considered greater. The sin is also made greater by telling others about what you have done. The Prophet, peace and blessing of Allah be upon him, said: “All of my Nation are to be forgiven except those who publicise their sins. Publicising the sins includes a person doing something during the night and then in the morning, although Allah had kept that act concealed for him, he says, ‘O so and so, last night I did such and such’. He spent the whole night being concealed by his Lord and in the morning he uncovered what Allah had kept concealed for him.” (Bukhari and Muslim)

The enormity of the sin is also greater when there is little excuse for the person to commit the sin. This means that the act was not committed by a person who was overcome by their desires. The Prophet, peace and blessing of Allah be upon him, said: “There are three [categories of people] to whom Allah will not speak [any pleasing words], for whom Allah will not cleanse of their sins and at whom Allah will not look and they shall have a grievous punishment. [They are] an old man who commits illegal sexual intercourse, a lying king and an arrogant impoverished person.” (Recorded by Muslim)

If we consider how merciful Allah is with recompensing our deeds, we will see that the only ones who are destroyed are those who destroy themselves willingly. If a person restrains themselves and then does a good deed, they will find their reward multiplied by Allah. And Allah is the Most Just, the Most Kind.

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