Darul Ishaat UK – Blog

By Khalid Baig

We observe Ramadan every year. Do we also listen to it?

Ramadan is the most important month of our calendar. It is a tremendous gift from Allah in so many ways. In our current state of being down and out, it can uplift us, empower us, and turn around our situation individually and collectively. It is the spring season for the garden of Islam when dry grass can come back to life and flowers bloom. But these benefits are not promised for lifeless and thoughtless rituals alone. They will be ours if our actions are informed by the message of Ramadan.

Today the message of Ramadan tends to get drowned out by much louder voices of the pop culture that have an opposite message. We have become so accustomed to them that many of us remain enslaved to them even during Ramadan.

The most important message of Ramadan is that we are not just body. We are body and soul. And that what makes us human beings and that determines our value as human beings is the soul and not the body. During Ramadan we deprive the body to uplift the soul. This is all simple and familiar. But we can understand its significance if we remember that the message of the materialistic hedonistic global pop culture that has engulfed every Muslim land today — just like the rest of the world— is exactly the opposite. It says that body is everything. That the materialistic world is all that counts. That the greatest happiness — if not virtue– is in filling the appetites of the body. This message produces endless appetites and consequently endless wars to fill those endless appetites through endless exploitation. It produces endless frustrations since the gap between desires and achievements can never be filled. It produces endless chaos and endless oppression. Yet this trash comes in such beautiful and enticing packages that we can hardly resist it. We equate this slavery with freedom. We consider this march to disaster as progress. And with every movement, we get further and deeper into the mire.

Ramadan is here to liberate us from all this. Here is a powerful message that it is soul over body. Take a break from the pop culture. Turn off the music and TV. Say goodbye to the endless and futile pursuit of happiness in sensory pleasures. Rediscover your inner self that has been buried deep under it. Reorient yourself. Devote your time to the reading of the Qur’an, to voluntary worship, to prayers and conversations with Allah. Reflect on the direction of your life and your priorities. Reflect on and strengthen your relationship with your Creator.

On the last day of one Sha’ban, Prophet MuhammadSall-Allahu alayhi wa sallam, gave a Khutbah about the upcoming month of Ramadan. It is a very important Khutbah that we should carefully read before every Ramadan to prepare ourselves mentally for the sacred month. It begins: “Oh people! A great month is coming to you. A blessed month. A month in which there is one night that is better than a thousand months. A month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer to Allah by performing any of the voluntary good deeds in this month shall receive the same reward as is there for performing an obligatory deed at any other time. And whoever discharges an obligatory deed in this month shall receive the reward of performing seventy obligations at any other time. It is the month of Sabr (patience), and the reward for sabr is Heaven. It is the month of kindness and charity. It is a month in which a believer’s sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Fire of Hell, and he shall have the same reward as the fasting person, without the latter’s reward being diminished at all.”

The hadith continues and contains many other very important messages. However let us take the time to highlight two of the statements contained above. First, that Ramadan is the month of sabr. The English translation is patience but that word has a very narrow meaning compared to sabr. Sabr means not only patience and perseverance in the face of difficulties, it also means being steadfast in avoiding sin in the face of temptations and being persistent in performing virtues when that is not easy. Overcoming hunger and thirst during fasting is part of it. But protecting our eyes, ears, minds, tongues, and hands, etc. from all sins is also part of it. So is being persistent in doing good deeds as much as possible despite external or internal obstacles. Ramadan requires sabr in its fullest sense and provides a training ground for that very important quality to be developed and nurtured. Here is a recipe for the complete overhaul of our life, not just a small adjustment in meal times.

The highest point of Ramadan is itikaf, an act of worship in which a person secludes himself in a masjid to devote his time entirely to worshipping and remembering Allah. Some in every Muslim community must take a break and go to the masjid for the entire last ten days of Ramadan. Others should imbibe the spirit and do whatever they can.

But we must differentiate between worldly pleasures and worldly responsibilities. We take a break from the former and not the latter. Syedna Abdullah ibn Abbas, Radi-Allahu unhu, was performing itikaf, when a person came and sat down silently. Sensing his distressed condition Ibn Abbas enquired about his situation, learnt that he needed help, and proceeded to leave the masjid to go out and help him. Now this action does nullify the itikaf, making a makeup obligatory. So the person, though grateful, was curious. Explaining his action, Ibn Abbas related a hadith that when a person makes efforts to help his brother, he earns the reward for performing itikaf for ten years.

This brings us to the second statement to consider: that Ramadan is the month of kindness and charity. With those in distress in the millions in the world today, the need for remembering this message of Ramadan cannot be overstated.

Unfortunately, today another scene seems to be dominant in some parts of the Muslim world. Here Ramadan is the month of celebrations, shopping, fancy iftars at posh restaurants, entertainment and gossip. People stay up at night but not for worship; they while away that time watching TV or wandering in the bazaar. Ramadan here is more a month of feasting than fasting.

No one can take away our Ramadan from us; we just give it away ourselves. And if we realize the utter blunder we have made, we can take it back.

By Khalid Baig

Fasting during Ramadan was ordained during the second year of Hijrah. Why not earlier? In Makkah the economic conditions of the Muslims were bad. They were being persecuted. Often days would go by before they had anything to eat. It is easy to skip meals if you don’t have any. Obviously fasting would have been easier under the circumstances. So why not then?

The answer may be that Ramadan is not only about skipping meals. While fasting is an integral and paramount part of it, Ramadan offers a comprehensive program for our spiritual overhaul. The entire program required the peace and security that was offered by Madinah.

Yes, Ramadan is the most important month of the year. It is the month that the believers await with eagerness. At the beginning of Rajab — two full months before Ramadan — the Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to supplicate thus: “O Allah! Bless us during Rajab and Sha’ban, and let us reach Ramadan (in good health).”

During Ramadan the believers get busy seeking Allah’s mercy, forgiveness, and protection from Hellfire. This is the month for renewing our commitment and re-establishing our relationship with our Creator. It is the spring season for goodness and virtues when righteousness blossoms throughout the Muslim communities. “If we combine all the blessings of the other eleven months, they would not add up to the blessings of Ramadan,” said the great scholar and reformer Shaikh Ahmed Farooqi (Mujaddad Alif Thani). It offers every Muslim an opportunity to strengthen his Iman, purify his heart and soul, and to remove the evil effects of the sins committed by him.

“Anyone who fasts during this month with purity of belief and with expectation of a good reward (from his Creator), will have his previous sins forgiven,” said Prophet Muhammad, Sall-Allahu alayhi wa sallam. “Anyone who stands in prayers during its nights with purity of belief and expectation of a reward, will have his previous sins forgiven.” As other ahadith tell us, the rewards for good deeds are multiplied manifold during Ramadan.

Along with the possibility of a great reward, there is the risk of a terrible loss. If we let any other month pass by carelessly, we just lost a month. If we do the same during Ramadan, we have lost everything. The person who misses just one day’s fast without a legitimate reason, cannot really make up for it even if he were to fast everyday for the rest of his life. And of the three persons that Prophet, Sall-Allahu alayhi wa sallam cursed, one is the unfortunate Muslim who finds Ramadan in good health but does not use the opportunity to seek Allah’s mercy.

One who does not fast is obviously in this category, but so also is the person who fasts and prays but makes no effort to stay away from sins or attain purity of the heart through the numerous opportunities offered by Ramadan. The Prophet, Sall-Allahu alayhi wa sallam, warned us: “There are those who get nothing from their fast but hunger and thirst. There are those who get nothing from their nightly prayers but loss of sleep.”

Those who understood this, for them Ramadan was indeed a very special month. In addition to fasting, mandatory Salat, and extra Travih Salat, they spent the whole month in acts of worship like voluntary Salat, Tilawa (recitation of Qur’an), Dhikr etc. After mentioning that this has been the tradition of the pious people of this Ummah throughout the centuries, Abul Hasan Ali Nadvi notes: ” I have seen with my own eyes such ulema and mashaikh who used to finish recitation of the entire Qur’an everyday during Ramadan. They spent almost the entire night in prayers. They used to eat so little that one wondered how they could endure all this. These greats valued every moment of Ramadan and would not waste any of it in any other pursuit…Watching them made one believe the astounding stories of Ibada and devotion of our elders recorded by history.”

This emphasis on these acts of worship may sound strange — even misplaced — to some. It requires some explanation. We know that the term Ibada (worship and obedience) in Islam applies not only to the formal acts of worship and devotion like Salat , Tilawa, and Dhikr, but it also applies to worldly acts when performed in obedience to Shariah and with the intention of pleasing Allah. Thus a believer going to work is performing Ibada when he seeks Halal income to discharge his responsibility as a bread-winner for the family. However a distinction must be made between the two. The first category consists of direct Ibada, acts that are required for their own sake. The second category consists of indirect Ibada — worldly acts that become Ibada through proper intention and observation of Shariah. While the second category is important for it extends the idea of Ibada to our entire life, there is also a danger because by their very nature these acts can camouflage other motives. (Is my going to work really Ibada or am I actually in the rat race?). Here the direct Ibada comes to the rescue. Through them we can purify our motives, and re-establish our relationship with Allah.

Islam does not approve of monasticism. It does not ask us to permanently isolate ourselves from this world, since our test is in living here according to the Commands of our Creator. But it does ask us to take periodic breaks from it. The mandatory Salat (five daily prayers) is one example. For a few minutes every so many hours throughout the day, we leave the affairs of this world and appear before Allah to remind ourselves that none but He is worthy of worship and of our unfaltering obedience. Ramadan takes this to the next higher plane, providing intense training for a whole month.

This spirit is captured in I’tikaf, a unique Ibada associated with Ramadan, in which a person gives up all his normal activities and enters a mosque for a specific period. There is great merit in it and every Muslim community is encouraged to provide at least one person who will perform I’tikaf for the last ten days of Ramadan. But even those who cannot spare ten days are encouraged to spend as much time in the mosque as possible.

Through direct Ibada we “charge our batteries”; the indirect ones allow us to use the power so accumulated in driving the vehicle of our life. Ramadan is the month for rebuilding our spiritual strength. How much we benefit from it is up to us.

This Ramadhan , DON’T break your fast with  Israeli Dates.

Ramadan is a time of year when we remember those who are less fortunate than ourselves. When we break our fasts with dates, it would be an affront to us all if these dates were the produce of Illegal Israeli settlements built on land stolen from Palestinians.

Israeli produced Medjoul dates are grown in the Jordan Valley within Illegal Israeli settlements. They form a large part of the agriculture from these settlements and they are exported all over the world. Purchasing these dates means that you are actually helping Israeli settlements to continue to exist.

Israelis will claim that Palestinians are allowed to work on the land of these settlements and therefore they are provided with jobs and a boycott will harm them. In actual fact, these Palestinians are employed for paltry wages, and they are required to do the back-breaking work that the Israeli settlers will not do themselves. This means the Israeli settlers reap the rewards for the harvests while doing very little of the work themselves.

Palestinian children are employed by these settlers, and they are forced to work long hours under a hot baking sun for small sums of money. This exploitation means that these children miss out on an education.

Most of these dates are exported to Europe.

They are labelled as produce of

ISRAEL or

WESTBANK or

JORDAN VALLEY

- DO NOT BUY THEM.

This Ramadhan, Friends of Al-Aqsa has launched the Boycott Israeli Dates campaign. While Muslims in Europe prepare for Ramadan, Israel prepares to flood the European markets with dates from Israel which enrich its economy with millions of pounds each year. Many Muslims are unaware of this and unwittingly purchase Israeli dates, thereby supporting the Israeli economy and its occupation of the Palestinian people.

Why should you boycott Israeli dates?
There are many reasons for boycotting Israel and Israeli products. Financially, supporting the state of Israel is tantamount to supporting its oppression and occupation of the Palestinians. Palestinians are subjected to violence and humiliation every day and their lives are made unbearable by Israel’s occupation policies.

In Gaza, most recently, Israel reduced the population of 1.5 million to desperate poverty by imposing a two year long siege and a 3 week long bombing campaign which left 1,400 Palestinians dead. While Israel enjoys living standards equivalent to that in Europe, the Palestinians in Gaza live without basic supplies of fuel, electricity, medicines, food and even milk powder for babies.

Despite the absolute humanitarian disaster unfolding in Gaza, with diseases spreading, malnutrition the norm, and medical patients dying in their hundreds from treatable diseases; Israel continues to dismiss international concerns and condemnation, calling Palestinians the terrorists.

In the West Bank, oppressive occupation policies continue to be the norm, and peaceful protests continue to be met with deadly force, leaving unarmed protestors dead or injured. International solidarity workers are also still being harassed and targeted, and extremist settlers, such as those in Hebron, continue to make the lives of the local people a living misery. School children on their way to school face the terror of settler attacks, who hurl both abuse and rocks at them. These incidences are not isolated; they are the reality of every day life for some Palestinians.

Political intervention has failed to bring about an end to the occupation for over 40 years. It is time for ordinary people in the ground to take a stand, and boycotting Israeli goods is an easy but effective option.

By boycotting Israeli products – you are telling the Israelis that you want the occupation to end; you are telling the world government’s that they must take action; and most importantly, you are telling the Palestinians that they are not forgotten.

Do something today - Boycott Israeli Dates

Facts about Israeli Date FarmsChild Labour
Israeli date farms in the West Bank settlements in the Jordan Valley employ child labour. Palestinian families living in refugee camps in the area face desperate poverty and rely almost solely on aid for their daily sustenance. This poverty is the direct result of Israeli occupation policies.

Israeli settlers take advantage of the situation by offering employment to these Palestinians, including children, paying them paltry wages for back breaking work on the date farms, which the settlers would never do themselves.

These children then miss out on an education.

Israelis often say that by boycotting Israeli goods, we are harming their Palestinian labourers. The fact is that the Palestinians only work on these farms out of sheer desperation. Before the occupation began, these very farms were owned by Palestinians who were able to make a living in a dignified and profitable way. Now, the only ones making a profit are illegal Israeli settlers while Palestinians do all the hard work.

If the occupation was brought to an end, Palestinians would once again work their own farms and be able to export their own goods, which is currently completely choked by Israel’s deliberate policies intended to enrich Israelis and impoverish Palestinians, who they can then exploit as cheap labour.

The International Labour Movement reported in 2008 that work hazards in Israeli settlements and industrial zones are rife, and Palestinian workers are offered little protection against obvious dangers. They also received evidence that child labourers were being used in dangerous quarries in Israeli settlements as well as within date plantations. Israeli children would never be exposed to such risks, reflecting the Israeli settlers’ views of Palestinians and their children as being merely an expendable workforce.

Stolen Land
Essentially, these dates are not the produce of Israel at all. Israeli settlements that produce dates are illegal under international law. They are built on land confiscated from Palestinians leaving families dispossessed of their homes and land, often without compensation. The settlement produce is also irrigated by water stolen from the Palestinians and diverted to settlements.

By marketing these dates falsely as Israeli produce, the settlement farmers get special tax deductions when importing them into the UK.

Most of the Israeli date growers live in kibbutz’s and cooperative villages and belong to cooperative settling movements.

92% of the Israeli date plantations are owned and cultivated by these collectives or co-operatives. The usual size of a plantation in those settlements is between 20 and 30 hectares. 14% of these plantations are larger, between 30-50 hectares.

One hectare is 10,000 square metres.

Hadiklaim – Israel Date Growers’ Cooperative
Hadiklaim is the main Israel Date Growers Co-operative which exports dates from Israel and from Israeli settlements in the occupied territories, especially from settlements in the Jordan Valley.

Hadiklaim was established to market the produce of date farmers in Tzemah, Beit Shean and the Southern Arava, and it sells 65 percent of the dates produced in Israel. About four-fifths of this produce is sold abroad, mostly in Europe.

Hadiklaim markets dates under the brand names of Jordan River, Jordan River Bio-Top and King Solomon, and under private labels of supermarket chains. Hadiklaim’s marketing is handled by Almog Tradex.

Water Consumption
In total, Israel consumes 1.8 billion cubic meters of water a year and Palestinians in the West Bank get only 120 million cubic meters per year, which means that each Israeli consumes four times as much water as a Palestinian.

Palestinians only consume 17 per cent of the water from West Bank sources, and Israel takes the remaining 63 per cent for the use of its illegal settlers and the produce that they are farming.

Palestinians are restricted on how much water they are allowed to consume – 83 cubic meters per Palestinian per year; while Israelis consume 333 cubic meters per Israeli per year.

Making Money from the Occupation

• Dates were Israel’s leading fruit export in 2005.
• Dates account for about 15% of export from Israel into the EU.
• It is estimated that Israel produces over 10,000 tonnes of dates per year.
• The approximate price per kilo of dates is £8.
• The total income for Israel from dates in a year is approximately £80 million.

JOIN US! Boycott Israeli Dates and help end the oppression

How to identify Israeli Produce

Most of the major supermarkets sell produce of Israel / Westbank – AVOID. Click the thumbnail to see larger images of dates to avoid.

Alternatives to Israeli Dates

Alternative Dates (Medjoul) that help the Palestinians are available from Zaytoun.org – A Fairtrade Importer . Zaytoun are able to supply organic and Fairtrade dates in wholesale quantities – visit their site to see their complete range of Palestinian produce. Inform your local dates retailer to the availability of this ethical produce.

May Allah Almighty shower you and your loved ones with blessings, mercies and forgiveness.

Ramadhan Mubaruk‏

From everyone at Darul Ishaat UK

By Mufti Taqi Usmani

- The Night of Bara’ah
- What Should be Done in this Night?
- What Should Not be Done in This Night
- Fast of the 15th Sha’ban

Sha’ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha’ban. These fasts were not obligatory on him but Sha’ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:

1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, “Which fast is the most meritorious after the fasts of Ramadan?” He replied, “Fasts of Shaban in honor of Ramadan.”

2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: “Messenger of Allah, I have seen you fasting in the month of Sha’ban so frequently that I have never seen you fasting in any other month.” Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: “That (Sha’ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting.”

3. Ummul Mu’mineen ‘Aishah, Radi-Allahu anha, says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of Sha’ban. I said to him, ‘Messenger of Allah, is Sha’ban your most favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.”

4. In another Tradition she says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha’ban.”

5. In another report she says, “I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha’ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month.”

6. Ummul-Mu’mineen Umm Salamah, Radi-Allahu anha, says: “I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha’ban and Ramadan.”

These reports indicate that fasting in the month of Sha’ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.

But it should be kept in mind that the fasts of Sha’ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha’ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha’ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha’ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “Do not fast after the first half of the month of Sha’ban is gone.”

According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: “Do not precede the month of Ramadan with one or two fasts.”

The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha’ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha’ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.

The Night of Bara’ah

Another significant feature of the month of Sha’ban is that it consists of a night which is termed in Shariah as “Laylatul-bara’ah” (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha’ban. There are certain traditions of Prophet Muhammad, Sall-Allahu alayhi wa sallam, to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows:

1. Ummul-Mu’mineen ‘Aishah, Radi-Allahu anha, is reported to have said, “Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed the Salah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: ‘I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.’ Thereafter, when he raised his head from Sajdah and finished his salah, he said to me: ‘Aishah, did you think that the Prophet has betrayed you?’ I said, ‘No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.’ He asked me, ‘Do you know which night is this?’ I said, ‘Allah and His Messenger know best.’ He said, ‘This is the night of the half of Sha’ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).’”

2. In another Tradition Sayyidah’ Aishah, Radi-Allahu anha, has reported that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said, “Allah Almighty descends (in a manner He best knows it) in the night occurring in the middle of Sha’ban and forgives a large number of people more than the number of the fibers on the sheep of the tribe, Kalb.”

Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.

3. In yet another Tradition, she has reported Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “This is the middle Night of Sha’ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of kinship, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine.”

4. Sayyidna Mu’adh ibn Jabal, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said: “Allah Almighty looks upon all those created by Him in the middle Night of Sha’ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)”.

Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration. That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.

What Should be Done in this Night?

In order to observe the Night of Bara’ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:

(a) Salah. Salah is the most preferable act to be performed in this night. There is no particular number of Rak’at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo’ and sajdah should be longer than normal. The longest surahs of the Holy Qur’an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak’ah.

(b) Tilawa. The recitation of the Holy Qur’an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur’an as he can.

(c) Dhikr. One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:

One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu alayhi wa sallam, as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.

(d) Dua. The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an ‘Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator’s need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one’s relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.

One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad, Sall-Allahu alayhi wa sallam. These are so comprehensive and all-encompassing prayers that all the human needs, of this world and the Hereafter, are fully covered in the eloquent expressions used in them. Actually, most of the prophetic prayers are so profound that human imagination can hardly match their greatness.

Several books in various languages are available which provide these prophetic prayers, and one should pray to Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one’s own language.

(e) There are some people who cannot perform any additional Salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not deprive themselves completely of the blessings of this night. They should observe the following acts:

(i) To perform the Salah of Maghrib, ‘Isha’ and Fajr with Jama’ah in the mosque, or in their homes in case of their being sick.

(ii) They should keep reciting the dhikr, particularly the one mentioned in para (c) above, in whatever condition they are until they sleep.

(iii) They should pray to Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed.

(f) The women during their periods cannot perform salah, nor can they recite the Qur’an, but they can recite any dhikr, tasbeeh, durood sharif and can pray to Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Qur’an or in the hadith with the intention of supplication (and not with the intention of recitation).

(g) According to a hadith, which is relatively less authentic, Prophet Muhammad, Sall-Allahu alayhi wa sallam, went in this night to the graveyard of Baqi’ where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and recite Fatihah or any other part of the Qur’an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act.

What Should Not be Done in This Night

1. As mentioned earlier, the Night of Bara’ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities, which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those mentioned in the Hadith No. 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night.

2. In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara’ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of Bara’ah makes it worse. Muslims should strictly abstain from all such activities.

3. Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights. This night requires one to devote himself for the pure acts of worship only.

4. The acts of worship like Salah, recitation of the Qur’an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jama’ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.

On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one’s attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.

That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favorite life companion Sayyidah ‘Aishah, Radi-Allahu anha, and that is why all forms of the optional worship (Nafl Ibadah), are advised by him to be done in individual, not in collective manner.

Fast of the 15th Sha’ban

On the day immediately following the Night of Bara’ah, i.e. the 15th of Sha’ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad, Sall-Allahu alayhi wa sallam, is reported to have recommended this fast emphatically. Although the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha’ban have special merits and Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the days in Sha’ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th of Sha’ban. This constant practice indicates that they have accepted the relevant hadith as authentic.

Therefore, it is advisable to fast the 15th of Sha’ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.

By Sumayya bint Khalid
Posted: 6 Jamad-u-Thani 1430, 1 May 2009

MADINAH-AL-MUNAWARRA, THE CITY OF THE PROPHET Sall-Allahu alayhi wa sallam, IS ABUZZ with rumors. Ever since the Muslims returned from the battle of Bani al-Mustaliq the hypocrites have been busy spreading lies against Aisha radi-Allahu anha. These stories have become the topic of every gathering, the subject of discussion in every household in Madinah. Though most of the sincere Muslims are confident in the innocence of Aisha radi-Allahu anha, they are still quiet, waiting for this to be ascertained by the ProphetSall-Allahu alayhi wa sallam. The ProphetSall-Allahu alayhi wa sallam is also quiet, waiting for Allah to inspire him towards the truth. Thus, the hypocrites led by Abdullah bin Ubayy bin Salool have advantage over the seemingly confusing situation and gear all their energies in spreading the lies. Unsuspectingly influenced by the hypocrites’ rampage, a few Muslim thus begin to believe this false story. Some of these Muslims even actively help propagate it.

Among them is Mistah bin Uthatha radi-Allahu anhu, a cousin of Abu Bakr radi-Allahu anhu. He is an extremely poor man with no money except that which Abu Bakr radi-Allahu anhu regularly gives him. Mistah’s endorsement of the hypocrites’ story adds somewhat more weight to it, as he is a man with a fine reputation. It can be no longer said that belief in this story is limited to the circle of hypocrites.

And so a trying and gruesome month passes before Allah subhanahu wa ta’ala reveals the innocence of Aisha radi-Allahu anha. The Muslims finally exhale a sigh of relief and a sense of normalcy returns to Madinah.

Hurt and angered by Mistah’s previous allegations, Abu Bakr takes an oath that he will never spend on Mistah again. Considering Abu Bakr’s perspective, this is a perfectly justifiable, even expected, position. Here is a person wholly dependant on Abu Bakr and yet is willfully spreading and endorsing wild, enormous rumors about Abu Bakr’s beloved daughter. How else could Abu Bakr react in such an ironic situation? How else can he treat a person who slandered his daughter, the Mother of the Believers, with the worst of slander?

And then Allah reveals: And let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah’s Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful.” (24.22)

Abu Bakr radi-Allahu anhu, despite his anguish and hurt feelings, immediately responds by exclaiming, “By Allah, I would love it that Allah forgives me!” He promptly returns to his previous habit, and swears that he will never cease spending on Mistah.

This was the mercy and forgiveness the Qur’an teaches, the mercy and ties of kinship that Allah is pleased to see in His servants.

Now let’s think … what would one of us do in the same situation? What would YOU do? Here’s someone you’ve always helped, been good to; someone who absolutely depends on you. And now when you’re going through some tough times yourself, that person, instead of being thankful for all what you’ve done and using this opportunity to make it up to you, gets up and stabs you in the back. Instead of telling the world of your goodness, goes on to spread tales. Would you go on enjoining ties of kinship?

Conflicts, trivial and great, arise between friends and families all the time. But the question is: how are we supposed to react in the face of such? Should we defend ourselves to the end because we are in the right? Should we refuse to forgive the other and overlook his/her faults, because we were wronged? Should we cut off relationships, shun one another due to a petty or even great argument? How can we let go of our ego and just forgive and overlook despite the great misdeed targeted against us?

A glance at Abu Bakr radi-Allahu anhus life will tell us that no matter what the sin, no matter how grave the misdeed is, there should always remain a window leading to reconciliation and forgiveness. In the Qur’an we are time and time again reminded to forgive each other and live with each other in harmony and love. Regardless if the squabble is wholly the fault of the notorious “other” it is vital to realize that greatness is not in raising our head high and stomping off, rather it is in bending down and seeking to reconcile; in forgiving and overlooking. There is  no attitude that can ever bring about the most reward and pleasure than that of unhesitant forgiveness. Being oft-forgiving is an attribute Allah uses to describe Himself, and indeed we should aspire to build this lofty description within us, even with our limited capabilities. We beg Allah to forgive our transgressions, our faults when we are entirely at fault; can we not forgive pettier mistakes directed at us!?

There will, of course, always be times when forgiving may seem the hardest pill to swallow. It may sometimes seem impossible to simply dispense with all the frustration and anger and move on. We may be more willing to move a mountain than forgive a person who has wronged us, to overlook his insults, to overcome our bad feelings. Abu Bakr, radi-Allahu anhu, despite being faced with attacks that were entirely unprovoked, did not hesitate to forgive once he was enlightened with the virtues of forgiveness. In his zeal, he produced the most sublime example of forgiving, in response to one of the most vicious attacks perpetrated.

As differences and conflicts arise and pollute the atmosphere, there needs to be this window present to ventilate it. The window makes it possible to blow away the charged feelings and allow fresh air in one’s life. It may be hard to open it and push it back along its rusty railings. But we must remember, that this very window is the same window which has been promised to lead to the forgiveness and mercy of Allah Himself.