Tuesday, July 31, 2012

Book of Fasting: The sin of the one that breaks his fast in Ramadhan without an excuse

We are serialising some sections from the draft translation of  الجامع لأحكام الصيام ‘Al-Jami li Ahkam as-Siyam’ (A complete guide of the rules of fasting) by Sheikh Abu Iyas Mahmoud bin Abdul Latif al-Uweidathis Ramadhan, please note this is a draft translation so please overlook errors.   

Fasting in Ramadhaan is a pillar from the five pillars of Islaam, 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 ahaadeeth and reports (aathaar) that warn against breaking fast in Ramadhaan:


1)      Abi Umaamah (ra) 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...”
An-Nisaa’i  (3273) in his As-Sunan Al-Kubraa. Ibn Hibbaan, Ibn Khuzaimah, Al-Bayhaqi, Al-Haakim and At-Tabaraani in his Al-Mu’jam Al-Kabeer also narrated it. It has been verified as being saheeh by Al-Haakim, Adh-Dhahabi and Al-Haithami.

2)      Ibn Mas’ood (ra) said:
“Whoever breaks a day of fasting in Ramadhaan without a rukhsah (sharee’ah 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”.
At-Tabaraani in al-Mu’jam al-Kabeer (9575/9). Al-Haithami said that its people (narrators) are trust worthy. Ibn Hazm also narrated it with different wording and it was narrated by At-Tirmidhi (719), Abu Daawud, Ibn Maajah, Ahmad, Ad-Daaraqutni, Al-Bayhaqi and Ad-Daarami from Abu Hurairah (ra).

3)      Abu Hurairah (ra):
“A man broke his fast in the day of Ramadhaan so Abu Hurairah said: The fast of a year will not be accepted from him”.
                Ibn Hazm (184/6) in Al-Muhalla. In another narration also from Ibn Hazm (184/6):
                “Whoever (unlawfully) breaks a fast of Ramadhaan then no day from the days of the dunya can make up for it”.
                Ibn Abi Shaibah (516/2) narrated that Ali (ra) said:
“Whoever misses or breaks his fast intentionally then the entirety of time will never make up for that”.

4)      On the authority of Abi Marwan:
“Ali ibn Abi Taalib (ra) came upon An-Najaashi who had drunk alcohol in Ramadhaan so he lashed him eighty times. He then lashed him twenty times the following day saying: We lashed you twenty for your going against Allah and your breaking of fast in Ramadhaan”.
Ibn Hazm in his Al-Muhalla (184/6) and At-Tahaawi and its sanad (chain) is Saheeh. An-Najaashi in this hadeeth refers to a poet called Qays ibn Al-Haarithi. ‘Ali (ra) ordered his whipping so he fled to Mu’aawiyah.


Therefore the hadeeth and the three (or five) Aathaar (reports not from the Prophet (saw)) provide a clear indication and meaning of the great sin attributed to the one who breaks just one fast in the month of Ramadhaan. So what about the one who does not fast a whole month or many months??

The one who studies these ‘Aathaar with precision will find from the wording used in them that they are unlikely to represent the understandings of the Sahaabah or their Ijtihaadaat. Statements like this are very far away from the likelihood of originally being from them. With that said I do not regard them as evidences, but rather they are signs (indications) and Sharee’ah rules which are valid to be accepted and it is allowed to make taqleed (imitation and following) for the one who made the statement.


Monday, July 30, 2012

Sheikh Ahmad Siyasanah delivers a speech of defiance from Masjid al-Omari in Daraa Syria

A blind Sheikh from Daraa, Syria delivering a talk at Rajab conference held by Hizb ut-Tahrir in Beirut Lebanon 2012.

He tells of the staunchness of our Ummah in Syria and how tanks and canons couldnt hold them back, how revolution was the only way for this Ummah.

Video: Values of Ramadan by Sheikh Abu Talha

Very informative talk by Sheikh Abu Talha in USA during the Qiyam ul Layl program in Ramadan, Sheikh Abu Talha expounds on the various values of Ramadan a Muslim should actively seek to gain the maximum benefit from this blessed month. Sheikh Abu Talha reminds how the month of Ramadan is closely linked to the revelation of the Quran and gives insight into this special relationship between Ramadan and the Revelation. The various values of Ramadan explained in this talk are:

1- Supreme Values of Ramadan
2- Personal Values of Ramadan
3- Structural values of Ramadan
4- Political values of Ramadan
5- Historical values of Ramadan

Saturday, July 28, 2012

America's failure in Afghanistan spells the end of West's dominance in Eurasia

بسم الله الرحمن الرحيم

"The West has already failed in Afghanistan, just as the Soviets failed in the 1980s and the British way back in the nineteenth century."--John Humphrys

After having fought for more than a decade in Afghanistan, America has yet to show any considerable gains for its brutal occupation. Nonetheless, there are some diehard American strategists who beg to differ, and argue that America has achieved its primary objective, which was to establish a few military bases in Afghanistan to counter Russia, China and the future Caliphate state for the eventual supremacy over Eurasia. But, even this lofty ideal when measured against the reality on the ground appears too remote to be categorized as a useful accomplishment. On the contrary, the rampant instability in Afghanistan not only puts into jeopardy the viability of such strategic objectives, but more importantly raises questions about how long can America afford to stay stuck in the Afghan quagmire and continue to post failure after failure.

Clues about this very prospect were provided at the NATO summit convened in Chicago back in May 2012. Speaking about America's ubiquitous nemesis the Taleban, Obama candidly admitted that they were a hardened opponent and whatever gains NATO had made could easily be undone. He said,"The Taliban is still a robust enemy, and the gains are still fragile. But think about it. We've been there now 10 years. Ten years in a country that's very different, that's a strain, not only on our folks but also on that country, which at a point is going to be very sensitive about its own sovereignty." Just how much time does the world's lone super power need with all of its sophisticated weaponry to defeat a rag tag army of no more than 25,000 or so? America has assembled under its supervision 400,000 soldiers-not to mentions the tens of thousands of private contractors- on both side of the Afghan-Pakistan border, and after several years of warfare it is still unable to crush them. Outgunned and outmanned Taliban are definitely proving to be more than a robust enemy.

Equally unfathomable is that it has taken several years for the US to accept the fact that NATO is not only fighting the Taleban but also the Afghan people. The reference to "be very sensitive about its own sovereignty" is an admission by president Obama that NATO faces a popular resistance which cuts right across ethnic fault lines and trumps traditional tribal loyalties.

Another fiasco of America's Afghan war is its exorbitant cost, which has placed a huge toll on the defense budget and this has been further exacerbated by the economic crisis of 2008. America has spent circa $550 billion on the Afghan war since 2001. Other NATO member states like Britain have spent in the region of $20 billion. Yet despite squandering billions of dollars of tax payers' money, NATO has very little to show. Karzai's government is corrupt to the core and hated by ordinary Afghans. Karzai's writ does not extend beyond parts of Kabul, and if it does exist elsewhere, it is totally reliant on foreign forces. According to some estimates Taliban controls around 80% of Afghanistan and this probably explains why it is so difficult for NATO to hold on to territorial gains. All attempts to coopt the Taliban into a political solution have also failed. The Financial Times summed up West's sorry state: "Five years ago the Americans were refusing to speak to the Taliban. Now the Taliban are refusing to speak to the Americans. That is a measure of how the balance of power has shifted in Afghanistan. The western intervention there has failed." Added to this is the human toll on NATO forces, which cannot be quantified in monetary terms. So it came as no surprise to find that the joint communiqué issued at the end of the Chicago summit expressed the collective desire of all the NATO countries to draw the curtain on their Afghan misadventure. The statement read: ‘After 10 years of war and with the global economy reeling, the nations of the West no longer want to pay, either in treasure or in lives, the costs of their efforts in a place that for centuries has resisted foreign attempts to tame It'.

Allah (SWT) says: "Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah . So they will spend it; then it will be for them[source of] regret; then they will be overcome. And those who have disbelieved - unto Hell they will be gathered. " [TMQ 8:36]

Whilst 2014 (a date revised several times) is the final withdrawal date for most NATO countries, America and her junior partner Britain both steeped in arrogance have still not learnt their lesson and plan to stay beyond this date. No doubt they will do their utmost to delay the inevitable collapse of Karzai's government and try and save face with their domestic populace. But the writing is on the wall; America and NATO are heading for a catastrophic defeat and no matter how hard they try to dress up their failings their only success will be to unite and embolden Afghans along with their brethren across the border in Pakistan to claim the scalp of Pax-Americana and deal a devastating blow to NATO's first ever mission in Eurasia.

"On that Day shall the believers rejoice- With the help of Allah, He helps whom He will, and He is Exalted In Might, Most Merciful." [30: 4-5]

Abid Mustafa

07 Ramadan 1433
26/07/2012


Source

Q&A: US Deploys 60% of her naval fleet in Asia-Pacific


On 1/6/2012 the US Secretary of Defense, Leon Panetta, announced at a security conference in Singapore that, "the United States will keep six aircraft carriers in the Asia-Pacific region and will shift 60% of its warships to the region, over the coming years until 2020." He explained that the "transfer of the US fleet comes in the context of the implementation of a new US strategy designed to raise the level of US military presence in the Asia-Pacific." So what is the reason to transfer most of the American Navy to Asia-Pacific? Does America fear from China at the present time or in the coming years? And when might China move to impose its control over that region?
Answer:
To answer this question we need to understand the following:
A- The Asia-Pacific region includes countries of interest to the US, such as Japan, China, Taiwan, North and South Korea. Between these countries is a conflict on the issue of sovereignty over the East China Sea and a dispute over some islands and freedom of navigation and fishing.
B- similar to these countries the Philippines, Vietnam, Cambodia, Thailand, Brunei, Malaysia, Singapore, and Indonesia between them have conflict over sovereignty, the South China Sea and a multiple disputes over some islands, in addition to the Strait of Malacca and the freedom of navigation and fishing.
C- The region is an extension of the Indian Ocean, on whose coast lies Burma, Bangladesh and India, up to Pakistan that is closer to the Arabian Sea, which is an extension of the Indian Ocean, and then Gulf of Oman to the Gulf region and the Gulf of Aden and Straits of Bab el Mandeb to reach the Red Sea, which is a transit to the Mediterranean.
D- The Asia-Pacific region as well as the northern coast of the Indian Ocean, is the most densely populated in the world and the largest population density is of Muslims. The region comprises nearly half of the world's population and half of the Muslim Ummah.
2 - The sea lanes are considered to be more important than the land routes because they can
carry a larger amount of goods by ships, cost less and ships can avoid the checkpoints at the borders of the states, except for during transit through the straits or sea lanes that are under the supervision and control of a state. Today 90% of goods are transferred through sea routes by ships despite the development of land routes and manufacture of large Lorries, as well as the developments of air transport, though it is expensive and cannot carry as much load as ships.
65% of oil transportation is done through the sea by ships, despite the development of pipelines. Therefore, the Pacific extending to the Indian Ocean is of great importance, carries 70% of the oil and gas supplies from the Gulf region to the countries of the region. Moreover, the need for oil will double within the next decade in the region, particularly in China and India. The Straits of Malacca are an important route between the two oceans, extending for 800 km between Malaysia Peninsular and the Indonesian island of Sumatra. 40% of global trade (goods) pass through it, as well as half of global gas and oil, which is important for both China and India, for the transit of
goods to the east and the west. Therefore this region has great importance in terms of the sea routes.
3 - Moreover, this region is important from a strategic point of view. China is working to dominate
or control this region because she considers the region as her region historically and geographically. This adds to the economic importance to her. China is a major regional country and works to be influential in this region, but China has not been able to impose her control over it. US hegemony is the most dominant influence in the region. America was interested in this region during the Cold War because of the threat posed by the Soviet Union at that time, as Russia has a coast line on the North Pacific Ocean. America in that period used to have more than 600 warships in the region. When the Cold War ended, and after the fall of communism and the disintegration of the Soviet Union and the demise of the danger, America reduced the number of its warships to less than half, bringing the number to 279. In 2008 there were 285 warships. America was satisfied with this number, as it no longer had a competitor in the region.
In addition, America has a permanent military presence in military bases in Japan and South Korea, both located on the shores of the East China Sea, as well as in the Philippines, located on the shores of the South China Sea. She has about a quarter of a million troops in the area. She has had a constant military presence in the region since the 1950's.
4- After the shaking of the American position globally after the impact of her defeat in Iraq and Afghanistan at the hands of the ummah and the impact of the financial crisis that exploded in 2008, China began assessing the situation and started to work to exploit it in order to increase its strength so as to impose its influence in the region, if America fully collapsed or was further weakened she would not be able to maintain her influence in the region, or if the Muslims expelled her from the region. Although United States recognizes that China is not a major world power and therefore China does not work to dislodge her from her position as the leading state in the world. However, China is a major regional country in the Asia-Pacific region, which China regards as critical for it economically and strategically. China is working to be a sovereign nation in the East China Sea and if successful in that, it will make Japan and South Korea come under the mercy of her hegemony, as well as North Korea, which has Chinese influence in it. China is also working on developing its sovereignty over the South China Sea, making the Philippines, Vietnam, Cambodia, Laos, Brunei, Malaysia, Singapore and Indonesia come under her influence or under her domination so as to control the Straits of Malacca, which is a lifeline for her. If China controls this area or imposes her influence or dominance over it, then she can have an impact on the Indian Ocean region, and so threaten US influence in the region in a serious manner. This is a decisive issue for United States and she cannot allow that to happen, no matter what the cost.
5 - America gives importance to the protection of nation from both sides, from the Atlantic Ocean and the Pacific, which surround her. There is no threat currently to America in the Atlantic because European countries are not currently engaged in any serious work to compete with America in the Atlantic Ocean or beyond the West Atlantic, in South America. America does not expect any competition in the foreseeable future from Europe in the Atlantic or beyond it. So America gives greater importance to other regions, the Pacific, the Indian Ocean and the Arabian Sea and the Gulf and the Straits of Bab el Mandeb. That is way she reduced her strength in the Atlantic for the sake of her power in the Pacific. As Panetta mentioned in the details, 60% of the naval force will be in the Asia-Pacific by 2020, including six aircraft carriers and most of the American cruisers, destroyers, combat ships and submarines. He referred to the disputes between the countries of the region and China, and said: "The U.S. stand is clear, we call for restraint and diplomatic solution, we are opposing the provocation and use of force." He claimed that "his country does not discriminate against any nation for the favour of another" (U.S. UPI agency 2/6/2012). UPI pointed out that,"President Barack Obama said in November; that the Asia-Pacific region is a top priority for the U.S," and the agency stated that, "the US focus on the region comes amid China and India rising as two world economic powers and after the American withdrawal from Iraq and the impending withdrawal of U.S. troops from Afghanistan."
Moreover, the increased presence of the American military in the Asia-Pacific region allows her to increase the size of the exercises being conducted there in the coming years, as well as American plans to increase her naval projection to wider areas of the Pacific Ocean, including the Indian Ocean. The US armed forces participated in 172 training exercises and war games during the past year (in this region) of 24 countries. (BBC 2/6/2012).
6 - The US military strategy in the Asia-Pacific as announced by U.S. Secretary of Defense falls under the new American military strategy as announced by U.S. President Obama on 6/1/2012, which focused on three main themes;
First, reducing the number of US forces in Europe
Second: to reduce defense spending whilst maintaining the qualitative edge
Third: Focus on the Pacific to avoid the growing strength of China, giving importance to the Middle East and Asia.
Since there is no danger or threat to America in Europe then there is no need for the presence of large numbers of US troops in it. This is part of the plan to reduce military spending, because America is still reeling under the weight of the financial crisis and could not recover from it. Therefore she adopted a plan to cut military spending during the next ten years by $1.2 trillion, and increase its forces in the Asia-Pacific. Thus, the increases of U.S. naval forces in the Asia-Pacific, are mainly directed towards China and the threat that is expected against the American influence in the region.
7 - But there is something else that is suggested by the deployment of U.S. naval forces, and the spread of her bases in the Pacific Ocean through the Straits of Malacca to the Indian Ocean, the Arabian Sea, the Gulf and the Red Sea. This deployment is not only on the coasts of China and its seas. America is mindful of the predicted emergence of the Islamic power in the region, "The Khilafah State." This is what makes America calculate the power of China and the expected power of the Islamic state. So, she is stretching her bases and deployment along the coasts of the
Islamic region, she expects an emerging trend in the coming years and in the next decade, the emergence of the power of an Islamic superpower in the Muslim world, particularly as half of the Muslims are in the Asia-Pacific and northern Indian Ocean, which is an extension of the Muslim regions of the Gulf, Middle East and Africa. This region is a major strategic region after the establishment of the Islamic State, Allah willing. It is worth mentioning that the Islamic state began in her early days to work on access to this region to spread the Khair in these boundaries. It became almost a Muslim area until the colonialist Westerners began to spread the seeds of evil in it, so that they could colonialize it and control it, from three centuries ago so as to break the back of the Muslims from the East, at a time when they were waging colonialist wars and conspiracies against the Muslims in the West so as to demolish her state, the Khilafah state, and its Islamic system, which they achieved. However, they now fear its return and it will come back very soon, Allah willing.
15 Rajab 1433 AH
5 June 2012

Book of Fasting: The fasting of a person that becomes Junuban (impure)

We are serialising some sections from the draft translation of  الجامع لأحكام الصيام ‘Al-Jami li Ahkam as-Siyam’ (A complete guide of the rules of fasting) by Sheikh Abu Iyas Mahmoud bin Abdul Latif al-Uweidathis Ramadhan, please note this is a draft translation so please overlook errors.   


The view of the majority is that the fast remains valid and there is no qadaa for it if the fasting person awakes in an impure state without any difference to whether the janaabah (state of impurity) arises from intercourse, dreaming or desire. An-Nawawi is firm in that the Ijmaa of the Ulamaa has settled on that. Ibn Al-Eid said that it has become an Ijmaa or like an Ijmaa.  Ibn ‘Abdil Birr reported from Al-Hasan bin Saalih and Ibraaheem An-Nakhi’ the obligation of Qadaa in the obligatory (fard) but not extra recommended (Tattawu’) fasts. Al-Mawardi reports that the difference is in the right of the impure person in relation to the one who has performed intercourse whilst in the case of ejaculation whilst dreaming there is consensus in that the fasting is valid. At-Tirmidhi said: A group of the taab’een said: If you wake up Junuban (impure) then you make qadaa for that day. This is the summary of statements and opinions in this mas’ala (issue). In order to get to the correct opinion then it is necessary to examine the following Ahaadeeth that are related to it:

1)      ‘Aa’isha (ra) said:
<>.
Al-Bukhaari (1831), Muslim, An-Nisaa’i, Ahmad and Ibn Hibbaan. Muslim (2591) also narrated from her (ra):
<>.
Al- Bukhaari (1930) and Muslim also narrated from ‘Aa’isha (ra) that:
<>. There is also narrated a Hadeeth with similar wording on the authority of Umm Salamah (ra).

2)      From Abu Younus the Mawla of ‘Aa’isha (ra) reporting about her:
<>
Muslim (2593), Abu Daawud, An-Nisaa’i, Ahmad, Ibn Hibbaan and Ibn Khuzaimah.

3)      From ‘Aa’isha and Umm Salamah may Allah (swt) be pleased with them both:
The Messenger of Allah (saw) would be in a state of Janaabah from one of his wives even after the beginning of Fajr, he would then make Ghusl and fast...>>.
Al-Bukhaari, (1925-6), Muslim, At-Tirmidhi, Ahmad, Ibn Hibbaan and Ad-Daarami in a different wording.

These four narrations are Saheeh and they all mention that the Messenger of Allah (saw) was in a state of Janaabah when Fajr had began due to intercourse with his wives and not because of what occurred in his dream. The fifth report mentions that he would be in a state of janaabah at Fajr without specifying the circumstances. These narrations are clear in meaning to support the opinion of the majority and which nearly all of the Ulamaa and Fuqahaa have agreed with. These evidences are also a (conclusive) reply to those who hold another opinion.

As for what Abu Hurairah (ra) reported from the Messenger (saw):
<>. Ahmad (8130).

In relation to this Abu Hurairah retracted his own verdict as Abi bin Abi Umayyah the brother of Umm Salamah (ra) reported that she told him: ‘The Messenger of Allah (saw) used to wake up junuban and would then fast so Abu Hurairah withdrew his opinion’. Ibn Hibbaan (3500), Ahmad, Tabaraani, At-Tahaawi, Abu Daawud and At Tayalasi with a saheeh sanad (chain).

Abu Bakr bin Abdur Rahman said: ‘I heard Abu Hurairah (ra) say when he was talking: Whoever awakes in Janaabah should not fast. So I mentioned this to Abdur Rahman bin Al-Haarith (his father) and he rejected the verdict so we went together until we reached the residence of ‘Aa’isha and Umm Salamah (ra). Abdur Rahman asked them about this issue. They both said: The Nabi used to wake junaban not due to dreaming (i.e. by intercourse) and would then fast. We then left until we reached Marwaan and Abdur Rahman mentioned the issue to him. Marwaan said: I have made it for you to go and respond to what he is saying. He said: So we came to Abu Hurairah, And Abu Bakr was present the whole time. He said: Abdur Rahman brought up the issue with him so he asked: Did those two (‘Aa’isha and Umm Salamah) say that to you? He said: yes. He replied: They are more knowledgeable and then he retracted what he had been saying to Al-Fadl ibn Abbaas on this issue and then he (Abu Hurairah) said: I heard that from Al-Fadl but I had never heard it from the Nabi (saw). Abu Hurairah (from that time) retracted from what he had been saying about that hadeeth. I asked Abdul Maalik: Did they (‘Aa’isha and Umm Salamah) say it in Ramadhaan? He replied: Likewise (i.e. also in Ramadhaan) he used to wake up Junuban from other than dreaming and then fast’. Muslim (2589), An-Nisaa’i, ibn Maajah, Ahmad, Ibn Hibbaan. The Abu Bakr who narrates this hadeeth is Abu Bakr Abdur Rahman.

Also Muhammad ibn Abdur Rahman ibn Thawbaan said that he heard Abu Hurairah (ra) saying: Whoever ejaculates when he is dreaming or has intercourse with his wives and then fajr arrives upon him and he has not yet made ghusl, should not fast. After that I heard that he had withdrawn this opinion of his.An_nisaa’i in As-Sunan Al-Kubraa (2940) and Ibn Abi Shaibah (494/2) narrated from Sa’eed Ibn ul-Musayyib who said: Abu Hurairah withdrew from his verdict that whoever wakes up Junuban should not fast.
With such proof that Abu Hurairah withdrew his opinion there doesn’t remain any room for argument or doubt for those who have gone against the majority in this issue. 

O Syrian Army Commanders! Follow in the footsteps of the Roman General who defected to the Muslim army at the Battle of Yarmuk


The Battle of Yarmuk was part of the campaign to conquer Syria and open it to Islam. The Amir of Jihad was Khalid bin Walid who was appointed by the Khaleefah Umar ibn al-Khattab. At the start of the battle a Roman general by the name of George emerged from the Roman centre and rode towards the Muslims. Halting a short distance from the Muslim centre, he raised his voice and asked for Khalid bin Walid (Amir of Jihad). From the Muslim side Khalid rode out, delighted at the thought that the battle would begin with himself fighting a duel. He would set the pace for the rest of the battle. 

As Khalid drew near, the Roman made no move to draw his sword, but continued to look intently at Khalid. The Muslim advanced until the necks of the horses crossed, and still George did not draw his sword. Then he spoke, in Arabic: "O Khalid, tell me the truth and do not deceive me, for the free do not lie and the noble do not deceive. Is it true that Allah sent a sword from heaven to your Prophet and that he gave it to you and that never have you drawn it but your enemies have been defeated?" 

"No!" replied Khalid. 

"Then why are you known as the Sword of Allah?" 

Here Khalid told George the story of how he received the title of Sword of Allah from the Holy Prophet صلى الله عليه وسلم. George pondered this a while, then with a pensive look in his eyes, asked, "Tell me, what do you call me to?" 

"To bear witness", Khalid replied, "that there is no god but Allah and Muhammad is His Slave and Messenger; and to believe in what he has brought from Allah."

"If I do not agree?"

"Then pay the Jizya, and you shall be under our protection."

"If I still do not agree?"

"Then the sword!"

George considered the words of Khalid for a few moments, then asked, "What is the position of one who enters your faith today?" "In our faith there is only one position. All are equal."

"Then I accept your faith!" 1 

To the astonishment of the two armies, which knew nothing of what had passed between the two generals, Khalid turned his horse and rode slowly with the Roman to the Muslim army. On arrival at the Muslim centre George repeated after Khalid: "There is no god but Allah; Muhammad is the Messenger of Allah!" A few hours later the newly-converted George would fight heroically for the faith which he had just embraced and would die in battle as a shaheed the greatest death. 2

O Syrian Army Commanders!

You have the power to end the bloodshed, to remove the corrupt Assad regime and to give support (nusra) for the establishment of Khilafah. This Khilafah will bring peace and unity once again to the blessed land of ash-Sham after decades of oppression. 

Seize this opportunity in the month of Ramadhan to become one of the heroes of ash-Sham like Khalid bin Walid and Abu Ubaidah ibn al-Jarrah, and achieve the greatest prize of all - Al-Jannah. 

Allah says:

 فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۚ وَمَنْ يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ وَلِيًّا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ نَصِيرًا الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِ ۖ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا 

“So let those who sell the life of this world for the Next World fight in the Way of Allah. If someone fights in the Way of Allah, whether he is killed or is victorious, We will pay him an immense reward. What reason could you have for not fighting in the Way of Allah – for those men, women and children who are oppressed and say, ‘Our Lord, take us out of this city whose inhabitants are wrongdoers! Give us a protector from You! Give us a helper from You!’? Those who have iman fight in the Way of Allah. Those who are kafir fight in the way of false gods (taaghoot). So fight the friends of Shaytan! Shaytan’s scheming is always feeble.” 3

1. Tabari: Vol. 2, p. 595 

2. Lieutenant-General A.I. Akram, ‘The Sword of Allah: Khalid bin Al-Waleed, His Life and Campaigns,’ October 1969 

3. Holy Qur’an, Surah An-Nisaa, 74-76

Thursday, July 26, 2012

Speech of Sheikh Ahmad al-Qasas on Syria following assassination of 5 top officials

July 2012. Sheikh Ahmad Qasas from Hizb ut-Tahrir Lebanon gives a speech on the distress the West is having today due to events that made their influence spiral out of control. USA, Russia and Britain are afraid of the coming change in Syria! The Sheikh then speaks of the importance of Al-Sham in ahadith shareefa.



Source: www.facebook.com/revolutionStartsHere

Video: The oppression of the (Rohingya) Muslims of Myanmar (Burma)

The oppression of the Muslims of Myanmar (Burma): TV report

Wednesday, July 25, 2012

The Tremseh massacre is a mark of disgrace on the faces of all the world's rulers

The Tremseh massacre is a mark of disgrace on the faces of all the world's rulers, especially the rulers of the Muslim world


Just before a proposal by the UN Security Council to give a 10-day deadline to end the killing, the brutal Syrian regime renewed its attacks on unarmed civilians with rebel towns and villages pounded with all kinds of weapons. The forces of Bashar al-Assad commit appalling massacres to demonstrate the regime's hold over the land.
It carried out a series of massacres in rebelling Syria, killing more than 230 unarmed women, children and old men, this time in the village of Tremseh in the countryside of Hama. After forces from the regular army surrounded the peaceful village in the early morning of Thursday 12th July, they then started indiscriminately shelling, with mortars and mortar launchers at inhabited houses. After that it set free its mad dogs, called the Shabiha of Al-Assad, to kill and slaughter with knives whoever their unclean hands reached. Then they carried out field executions of entire families that tried to escape fires of death threatened by Bashar Assad to the people in his recent speech addressed to the war government he set up on 23/6/2012. In this speech he stressed that all government efforts should be directed to win the battle he is facing. This is the reality of the president, whom the people of Syria expected good from, so they kept silent about his assumption of authority. The result was he killed them badly and tore them to pieces.
It is shameful that some of the people look for help from powers abroad who strengthen him and provide him with the means of life. America, which brought the father and the son of Al-Assad family, is still standing on his side and provides him with the means of life. It even gave him a free hand in his brutal actions to spill more pure blood of the Muslim sons of Syria who wanted to uproot him; and they are now closer in doing so than ever before.
Neither America nor its competitors in Europe were able to find an alternative that controls the rebelling street. This is because the opposition is miles away from the revolution, which started and moved quickly to uproot the defunct regime of the son, having no help except from Allah alone. This robbed the East and West of sleep, so they agreed on letting Russia and its allies stand publicly with the murderers, Bashar and his regime. While America, and paralyzed Europe stand openly against him through hollow words that avail nothing. But secretly they are still with him, and they still give him the green light to shed the blood of innocent people. The position of the Obama administration in defending the visit of the Russian destroyer and other warships to the port of Tartous as being a normal and routine visit is not far from your attention. Those are the true killers, and those are the ones whose influence should be wiped off from the land of Sham, which is drenched in the blood of martyrs, such that they never dream of returning to it through an agent of a handsome face, which America still actively looks for as an alternative, to maintain a secular democratic Western system that preserves its influence and interests.
The pillars of this criminal bankrupt regime are burning, and the elements of its life are collapsing at home. After high ranking splits in the military and diplomatic circles, and after the arrival of the revolution to its two main strongholds it had boasted they are with it, namely Damascus and Aleppo, Aleppo came out with all of its power to declare disobedience. While Damascus woke up to battles and mortar shells that are not far from the bedroom of Al-Assad more than the planes of the Jewish entity were from his palace. After it miserably failed to suppress the blessed revolution of Sham, which was clearly manifested in the strike of the brave traders whom he thought as soldiers in its brutal army, it could do nothing except cowardly massacres against unarmed people that have no power and no strength.
O people of Sham! O heroes!
By Allah, you will succeed, for Allah sees and hears everything and He will help you, even if it's after a while as He did with Musa (as). Musa and his people were patient at the oppression of Pharaoh and his soldiers, and they fled through a long road without despair until their Lord delivered them and drowned Pharaoh. Allah will deliver you as well after your patience.
Allah سبحانه وتعالى says:
وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ
"We desired to show kindness to those who were oppressed in the land and to make them leaders and make them inheritors." [Al-Qasas, 28:5]
Engineer Hisham Al-Baba
Chairman of the Media Office of Hizb-ut Tahrir, Wilayah of Syria
23 Sha'aban 1433
13-7-12


Source

Sunday, July 22, 2012

Formation of Brigade of Tawheed in Aleppo, 1000s of soldiers pledge support for Islam

We are entering an historic era, an era of real men sincerely wanting to establish the Deen of Allah on this earth. An era of fearless lions breaking free of their chains. Our time has come to stand up and support the Deen of Allah! Rise up this Ramadan, O Muhammads Ummah! Takbeer!



Source: www.facebook.com/revolutionStartsHere

Book of Fasting: The Intention by Sheikh Abu Iyas

We are serialising some sections from the draft translation of  الجامع لأحكام الصيام ‘Al-Jami li Ahkam as-Siyam’ (A complete guide of the rules of fasting) by Sheikh Abu Iyas Mahmoud bin Abdul Latif al-Uweidathis Ramadhan, please note this is a draft translation so please overlook errors.  



The Intention of the Fast:

It was the opinion of ibn Umar and Jaabir bin Zaid (rah) from the Sahaabah and also the opinion of Maalik, Al Layth and Ibn Abi dh’ib that it was necessary to make the intention for the fast in the preceding night in any part of it (the night). There is no difference between the obligatory and recommended fasts so the fast of Ramadhaan, the fast of an Nadhr (oath/vow), the obligatory fast of Kafaarah and the recommended extra fasts are all the same in the respect of the intention according to this view. However Imam Abu Haneefah, Imaam ash Shaafi’ and Ahmad viewed the niyah of the preceding night to be obligatory only for the obligatory fasts and not the supplementary.

Is it obligatory to make the intention for every day of fasting of Ramadhaan as the majority have stated or can one intention cover the whole month of fasting like Maalik, Ahmad and Ishaaq have put forward? Also is it correct fasting in the month of Ramadhaan in the right of Al Muqeem as Saheeh without an intention like some of the Ahnaaf, Ataa, Mujaahid and az Zuhry stated? Is it allowed to make the intention in the daytime of a supplementary fast which was the opinion of Ibn Abbaas, Ibn Mas’ood, Hudhayfah, Abu Hurairah, Abu ad Dardaa, Abu Talha, Abu Ayoob (rah) and Ahmad and Ash Shaafi’? Is the intention obligatory before Zawaal – before Zhohr -  and there is no reward after that like has been reported from Ali Ibn Abi Taalib (ra) and from Abu Haneefah and one opinion attributed to Ash Shaafi’? Or is it acceptable to make the intention both before and after zhohr following the view of ibn Abbaas, Aa’isha and Hudhaifah (rah) and ash Shaafi’ in another view attributed to him?

In order to uncover the truth of these issues we need to examine the following texts:
1)      From Hafsah (rah) the wife of the Prophet (saw) that He (saw) said:
<< Whoever has not joined the fast before al Fajr then there is no fast for him>>. Narrated bu Khuzaimah (1993). He added that ‘ibn Abdil Hakam told him that Ibn Wahab told them the same thing, and he added: He told me that Maalik and al Layth said the same’. Ahmad, Ibn Hibbaan, Al Haakim and Ibn Hazm also narrated it and verified it as Marfoo’ where An Nisaa’i and at Tirmidhy verified it stopping at Hafsah. Abd Daawud mentioned that Ma’mar, az Zubaydy, Ibn ‘Ayyina and Younus al Ayly stopped the narration at Hafsah. Ibn Maajah, ad Daaramy also classified it as Marfou’. There is therefore a difference of opinion in relation to this Hadeeth where some have verified it as being Marfou’ and others have stopped it at Hafsah.

2)      On the authority of Aisha (ra) the Mother of Believers who said:
<< The Prophet (saw) entered one day and said: ‘Have you got anything (to eat)’? So we said ‘No’. He said ‘In that case I am going to fast’. He came to us another day and we said: ‘ O Messenger of Allah we have been given a Hays (food)  as a present’ So he said ‘Show it to me, I started the day fasting’ and then he ate. Narrated by Muslim (2715), Abu Daawud, An Nisaa’i’, At Tirmidhi and Ibn Maajah. Al Hays: It is a food from butter, cottage cheese and dates. Flour can replace the cheese. An Nisaa’i (2330), al Bayhaqi and ad Daaraqutni in a chain that Al Bayhaqi verified as Saheeh in the following wording: From Aa’isha (rah) Ummul Mu’mineen who said: The Messenger of Allah (saw) came one day and said, ‘Do you have any food?’ I said ‘No’ so he said ‘Then I will fast. She said: ‘He came another time’ and I said: ‘O Rasool Allah we have been given Hays’ so he said, ‘ In that case I will break my fast and I had been (furidtu) fasting’.

3)      On the authority of Anas bin Maalik (ra) that the Prophet (saw) said:
<< The fasting person has a choice between it and half of the day>>
Al Bayhaqi (277/4). He narrated similar to this from Abi Umaamah (ra).

4)      From Ikramah about Ibn Abbaas (rah) that:
<< He use to be awake until zhohr and would then say: By Allah I awoke and I did not want to fast and yet I haven’t eaten food or drank anything all day. I am therefore definitely going to fast this day!>>
Narrated by at Tahaawi in Sharh ma’aani al aathar (56/2).

5)      From Abi al Ahwas from Abdullah ibn Mas’ood (ra) who said:
When you wake up then you have one of two options if you haven’t eaten or drunk anything. If you wish you can fast and if you wish you can eat>>.
At Tahaawi (56/2) in Sharh al Ma’aani al Aathar and Al Bayhaqi similar to it (277/4).

6)      On the authority of Abi Abdir Rahman
{ That Hudhaifah began his fast as long as the sun was still present}
Narrated  by At Tahaawi in his Sharh Ma’aani al Aathar (56/2), Ibn Abi Shaybah and al Bayhaqi. Abdur Razzaaq (7780) and Sa’ad ibn Ubaidah said: {Hudhaifah said: Whoever feels like fasting after the zawaal of the Sun then he should/could do so}.

The third Hadeeth from Anas (ra) contains in the chain ‘Awn bin ‘imaarah al ‘Anbari and the Riwaayah (report) of Abi Umaamah (ra) also includes him and he is weak as al Bayhaqi mentioned. The hadeeth is therefore rejected in these two chains/reports. The hadeeth of the mother of believers Hafsah (ra) is Marfou’ and Mawqoof and some people (Ulamaa) have accepted the Marfou’ and others have accepted the Mawqoof. I say: the increase of trust makes it acceptable, in this case the Hadeeth is Marfou’ to the Messenger (saw) and it (this narration) has been accepted by many Muhadditheen. This Hadeeth is clear in its meaning that it is obligatory to have made the intention before Fajr in the preceding night. The expression and wording is ‘Aam (general) for fasting so it applies in its generality except if ahaadeeth come to specify it. In this case the two reports from Aisha (ra) mention that the Messenger of Allah (saw) had made intention for fasting in the day time when he did not find any food at her house. Another time when he found food with her and he was in a state of fasting he b roke his fast and ate of the food. All of this indicates the permission (jawaaz) of making the intention to fast during the day for those fasts that are Tattawu’ (recommended/extra) because this was the reality behind the hadeeth. These Hadeeth are therefore sufficient to focus the Hadeeth of Hafsah (ra) to the obligatory fasts.

So we say that the obligatory fast requires an intention in the night before and that it is allowed to make an intention to fast the Tattawu’ (extra) fasts during the day. Therefore the first statement/opinion reported from Abdullah ibn Umar (ra), Jaabir (ra), Maalik, Al Layth and ibn Abi dh’ib that the Mandoob also requires an intention in the night is rejected by the Hadeeth of Aisha (ra). In contrast the opinion of Imaam Abi Haneefah, Ash Shaafi’ and Ahmad to make the intention in the preceding night only for the obligatory fasts is affirmed. 

As for the remaining reports 4,5 and 6 then I say the following: They all statements of the As Sahaabah (rah) and the statements of the Sahaabah and their actions are not a sharee’ah evidence or proof. They are Ahkaam Sharee’ah which are allowed to be adopted and imitated and especially if there has not been anything reported from another Sahaabi that contradicts it. Here I am not aware of any narration that contradicts with these statements/opinions.

The first Athar (report) explains how Ibn Abbaas (ra) had decided to fast in the day without having made an intention preceding that and he hadn’t yet eaten food in that day. The second from Ibn Mas’ood (ra) states the same as Ibn Abbaas with different wording. He explains the permission/allowance to make the intention of fasting in the day time as long as nothing has been eaten or drunk. The third report mentions that Hudhaifah (ra) fasting after the zawaal of the sun in the day meaning that he made his intention to fast after Zhohr and he announced this to the people. These three are of the prominent Sahaabah and they have permitted the intention and convening of the fast in the day time and two of them restricted this to the person who had not eaten or drunk. Hudhaifah (ra) allowed it after Zhohr but this report has been rejected by those who have viewed it obligatory to convene the fast before Zhohr and not allowed it after. As for the statement and action of Hudhaifah (ra) its meaning is clear. The two Hadeeth of Ibn Abbaas and Ibn Mas’ood (rah) have come in an absolute (Mutlaq) form without restriction of time. There is no restriction (taqyeed) except for the consumption of food/drink before the niyah and the Mutlaq (unrestricted) continues as such unless there is something to restrict it. In this case there is no such restriction (i.e. before Zhohr or after it). The Hadeeth of Aisha (rah) in its two narrations also does not contain any time restriction so the first statement (The Prophet (saw) entered my quarters one day...) and in the second (The Prophet (saw) came one day) both do not contain any indication if it was the beginning, middle or end of day be referred to and as such the Mutlaq remains in its unrestricted form in the case.

Therefore I say that the intention of the Tattawu’ (non-obligatory) fast is permissible in the day, in any part of it, even if it is only one hour before the sun goes down because it is not allowed to restrict this except with a sound evidence which does not exist here. The mistake of those who made it obligatory before Zhohr has become apparent and the opinion of those who say that it is correct before and after Zhohr has been affirmed as correct. They are Abdullah Ibn Abbaas, Aisha, Hudhaifah (rah) and Ash Shaafi’ in one of his statements.

As for the question: Is it obligatory to make an intention for every night of Ramadhaan or can it be made once for the whole month? The correct view is that it is necessary to make the intention every night as fasting every day is an independent act of Ibaadah from what was before or after it. The Iftaar separates every fast from the other at night and as long as every day is an independent act of Ibaadah 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).

What remains are the views of Zufar, Ataa, Mujaahid and az Zuhri: Fasting is correct in Ramadhaan in the right of the Muqeem as Saheeh (resident) without an intention. The opinion of az Zuhri is found in the Sharh Fathul Qadeer of Ibn al Himaam al Hanafi [the sawm of Ramadhaan is performed without an intention is the right of al Muqeem as Saheeh because Al Imsaak (abstention from eating) is on him. From many angle performing it means the intention falls from him]. May Allah’s (swt) forgiveness be on Zufar and whoever said what he said. It is as if they did not know that every act of Ibaadah requires an intention. Did they not hear the speech of the Prophet (saw) when He said narrated by Umar (ra) (Verily the actions are only by their intention) Al Bukhaari, (1/6689) and Muslim? So how can they say from any angle that by performing the action the intention falls from him? Meaning for instance that if he refrained from food with the intention of losing weight (dieting) that his action would be considered a legitimate act of Ibaadah? And what is the reasoning for adding the constraint ( the haqq (right) of the Muqeem as Saheeh (resident))? Does that mean that the traveller and sick person require an intention whilst the resident does not? This opinion has reached such a level of weakness that it does not require any further regard.

Saturday, July 21, 2012

Captain that liberated Bab al-Hawa (Syria) Border Crossing says will re-establish Khilafah

Directly after the liberation of the border crossing between Syria-Turkey the captain is interviewed and says they will re-establish Khilafah and wont go against the commandments of Allah! We ask Allah (swt) that these men stay true to their words!



Source: http://www.youtube.com/user/AhlNussrah

After Fridays Khutbah in Binsh (Syria) they come out and call for Khilafah

Binsh in Syria starts out Ramadan by saying NO to Russia and NO to China, instead they have Allah to protect them and then they demand Khilafah!



Source: http://www.youtube.com/user/AhlNussrah

Book of Fasting: Merits of Sawm & Ramadhan by Sheikh Abu Iyas

We are serialising some sections from the draft translation of  الجامع لأحكام الصيام ‘Al-Jami li Ahkam as-Siyam’ (A complete guide of the rules of fasting) by Sheikh Abu Iyas Mahmoud bin Abdul Latif al-Uweidathis Ramadhan, please note this is a draft translation so please overlook errors. 

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:

فكُلي واشربي وقَرِّي عيْناً فإِما تَرَيِنَّ من البَشَرِ أَحَداً فقولي إِني نَذَرتُ للرحمنِ صَوْماً فلن أُكلِّمَ اليومَ إِنْسِيَّاً }

"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 sharee’ah 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 Sharee’ah 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 Merits of As Sawm:

There are many Ahaadeeth that mention the merit of Fasting of which I will mention some:

Narrated from Abu Hurairah (ra) that the Prophet (saw) said:

1)     
Narrated by Imaam Al Bukhaari (1904) and Muslim, Nisaa’i, Ibn Maajah and Ahmad.
Also from Abu Hurairah (ra) that the Prophet (saw) said:
 Narrated by Abu Daawud At Tayaalissy (2485) and Ahmad.
And from Abu Hurairah (ra) that the Prophet (saw) said:
Narrated by Muslim (2707), An Nisaa’i, Ad Daraami and Bayhaqi. Ahmad (9712) and Ibn Majah narrated it with the following words:
< Every one of the sons of Adam’s actions is multiplies, a good action will have ten of it’s like or up to seven hundred times to what Allah wills, Allah Azza wa Jalla says: Except for fasting, it is for me  and I will reward for it...> The addition is ‘ to what Allah wills’.

2)      On the authority of Sahl bin Sa’d (ra) that the Prophet (saw) said: Narrated by Buhkaari (1896) and Muslim and Nisaa’i. Ibn Maajah (1640) and Tirmidhi narrated it as following: < So those who were from amongst the Saa’imeen (faster’s) will enter, and whoever has done will never feel the quench of thirst again>.

3)      On the authority of Abdullah Ibn Mas’ood (ra) that he said that the Prophet (saw) said:  Al Bukhaari (1905), Muslim, Daawud, Nisaa’i and Tirmidhi. Wijaa’a means to put pressure on the testicles or its veins so as to cut the desire.
4)      On the authority of Hudhayfah bin Al Yaman (ra) that he heard the Prophet (saw) saying: Al Bukhaari (1895) and Muslim. Ibn Abi Shaibah (595:8) reported it with this wording: And also from Hudhaifah (ra) from the Prophet (saw): Narrated by Al Bazzaar (1038) and Ahmed and Al Haythami said that its people (narrators) are trustworthy.

5)      On the authority of Abdullah Ibn Umar (rah) that the Messenger (saw) said: Narrated by Ahmad (6626) and its sanad (chain) is Hasan. Tabaraani also narrated it in his Al  Mu’jam Al Kabeer and Al Haakim narrated it and verified its soundness.

6)      On the authority of Abu Umaamah (ra) who said: Narrated by Ahmad (22501) and Nisaa’i, ibn Hibbaan, ibn Khuzaimah, Ibn Abi Shaybah, and Tabaraani in Al Mu’jam Al Kabeer. And in another version from Ibn Hibbaan (3425) and Nisaaa’i (Alayka bi sAum fa laa mithla lahu...) Fast as there is nothing comparable to it. Here ‘mithla’ is used instead of ‘idla’ in the previous version to mean ‘the like of/equal to’.



7)      On the authority of Abu Hurairah (ra) who said that the Messenger (saw) said: < There are three whose requests (du’aa) will not be turned down: The just ruler, the one who fasts until he breaks it and the one who is oppressed. Allah (swt) will raise them on the Day of Judgement without (al ghumaam) clouds and the doors of the heavens (skies) will be opened for them and He will say: With my Izza (glory) I gave you victory even if it was after a while>. Narrated by Ibn Maajah (1752). Al Gumaam has the same meaning as mentioned in the following Ayaat as Allah (swt) states:

يومَ تَشَقَّقُ السماءُ بالغَمَامِ
And (remember) the day that the Heaven will be rent asunder by clouds.. (Al Furqaan: 25)

هل يَنْظُرون إلا أَن يأتيَهُم اللهُ في ظُلَلٍ من الغَمَامِ
Do they then wait for anything other than that Allah (swt) should come to them in the shadows of the clouds (Al Baqarah: 210).

8)      On the authority of Othmaan ibn Abi Aas (ra) that he said: ‘I heard the Messenger of Allah (saw) saying’: Narrated by Nisaa’i (2231), Ibn Maajah, Ahmad, Ibn Hibbaan and Ibn Abi Shaybah.

9)      On the authority of jaabir ibn Abdillah (ra) that the Messenger of Allah (saw) said: < Our Rabb Azza wa Jalla said: Fasting is a shield (Junnah) the servent seeks to shield himself with it from the Naar (fire) and it (fasting) is for me, and I will reward/recompense for it>. Narrated by Ahmad (14724) with a sanad (chain) which is Jayyid (good) and also narrated by Al Bayhaqi.

10)   On the authority of Abi Ubaidah (ra) who said that he heard the Messenger of Allah (saw) say:  Ahmad (1690/1700) In a version of ad Daraami (1733): Tabaraani narrated it in Al Mu’jam Al Awsat (4533) from Abi Hurairah (ra).

So how noble are the Fadaa’il (merits) of the Ibaadah of Fasting. Fasting is a shield, i.e. a guard and protection. It is a blocker of desires when one cannot marry and it expiates the sins in the time of affliction. It intercedes on behalf of its master on the Day of Judgement and for those who fast belongs the gate of Ar Rayyaan, the one who enters from it will never experience thirst again. It is sufficient alone to look at what came in the Hadeeth, ‘Every one of the sons of Adam’s actions is multiplies, a good action will have ten of it’s like or up to seven hundred times to what Allah wills, Allah Azza wa Jalla says: Except for fasting, it is for me and I will reward for it’.

If there were no other ahaadeeth mentioning the merits of fasting then this would have been enough. It is true that there is no act equal to or like that of fasting as mentioned in the sixth hadeeth and the only result of this act is entering into Jannah as it came in the hadeeth reported by Hudhaifah (ra) and found with al Bazzaar  and Ahmad. Also as mentioned in the seventh hadeeth; it is the deserved right of the faster to be honoured by Allah (swt) and have his du’a responded to and answered.

The merits of Ramadhaan:

In relation to the merits of Ramadhaan the following ahaadeeth have been related:

1)      On the authority of Abu Hurairah (ra) that the Prophet (saw) use to say: Imaam Muslim (552), Ahmad and Al Bukhaari in his At Tareekh Al Kabeer.

2)      And also from him (ra) that the Messenger of Allah (saw) said: <’Shame/pity (raghima Anf) on the man who when I am mentioned does not pray on me and pity on the man who enters into Ramadhaan and does not have all of his sins forgiven before its passing and pity on the man who when his parents reach an old age and they don’t cause him to enter Jannah (because of his good treatment of them)’ Rabiy said: ‘I don’t know it (the hadeeth) except that he said:’ or one of the two (parents)’>. Imaam Ahmad (7444), Tirmidhi, Ibn Khuzaimah, al Haakim. Its Isnaad (chain) is jayyid (good).

3)      From Abu Hurairah (ra) that the Messenger of Allah (saw) said: Al Bukhaari (1899), Muslim, An Nisaa’i, Ahmad, Ibn Hibbaan, Ad Daarami with differences in some words.

4)      From Abu Hurairah (ra) that the Messenger of Allah (saw) said: Al Bukhaari (38) Nisaa’i, Ibn Maajah, Ahmad, Ibn Hibbaan, and Ahmad (8989) and Nisaa’i in a second version stating ‘all of his previous and forthcoming sins will be forgiven’. Al Mundhiri said the Isnaad is Hasan buy Hamaad had doubt in its connection or that the addition to the Hadeeth only goes back to one link in the chain from Qateebah bin Saeed from Sufyaan.

5)      From ibn Abbaas (rah) that the Messenger of Allah (saw) said: Ibn Maajah (2994), Nisaa’i, Ahmad. Ibn Maajah (2991), Ahmad and Tirmidhi narrated the Hadeeth with the same wording from Wahab bin Khanbash. Ahmad (14855) and  Ibn Maajah also narrated it from Jaabir (ra). Al Bukhaari (1863) narrated from Jaabir (ra) and Muslim and Abu Daawud with the wording; ’Verily Umrah in Ramadhaan is like Hajj or Hajj with me>. Tabaraani in his Al Mu’jam Al Kabeer (364/25) and Abu Daawujd, Ahmad on the authority of Mu’qal (ra) (she) said: <’I have become old and sick. Is there an action that can recompense me for my Hajj? He (saw) said: ‘Umrah in Ramadhaan will recompense for it.’>

6)      From Abu Hurairah (ra) that the Messenger of Allah (saw) said: Ibn Maajah (1642), Ibn Hibbaan and Bayhaqi. Al Haakim narrated it and verified its soundness (saheeh) and adh Dhahabi agreed. Ibn Khuzaimah (1883) narrated it with a slight difference and Tabaraani in Al Mu’jam al Kabeer (1586) an Nisaa’i narrated similar to it except on the way of Utbah bin Farqad (ra).

The significance of the above ahaadeeth are clear and do not require further explanation. If I add the ahaadeeth related to the merits of fasting in a complete manner to this topic then the merits of both fasting and Ramadhaan combined can be revealed in a perfect way. Ibn Abbaas (rah) said: ‘The Messenger of Allah (saw) was the very best (most generous) of people, and he was at his best in Ramadhaan when he would meet with Jibreel (rha) and he would meet Jibreel every night and would go over (revise) the Quran. The messenger (saw) was even better in bringing Al Khair (goodness) than the fair winds’. (al Bukhaari (6), Muslim, Nisaa’i, Tirmidhi, Ahmad and Ibn Hibbaan).