WE ALL SING THE SAME SONG IN DIFFERENT WAYS

“We don’t see things the way they are. We see them the way we are. Just like the change we are clamoring for in Nigeria. It sounds the same but what it means to politicians, religious bodies and others is entirely different.”
These are the statements made yesterday by the National President of Jama’at Ta’awunil Muslimeen in Agege, at a lecture organized by one of the branches of the organisation in Lagos State. He said the politicians calling for change wanted their party to be in position of authority, the Muslims, asking for change are dreaming of unbiased government that would respect the rights of Muslims and protect their interest while other Nigerians are looking for a nation that her resources would not be mismanaged.
“Muslims are more concerned with change because we know its implication if it didn’t occur. By now they would have returned the schools back to the missionaries especially in Osun and they might have even succeeded in removing Aregbesola from office. In facts religious crisis would have ensued everywhere in Nigeria. That was why in our places of work, mosque and everywhere we went to, we sang the song, change. But now is only Buhari that has changed, things are still the same” he stressed.
He further explained that the way we think is not the way they think. “what we think they should do is not what they will do. What we want Buhari to do for Islam just like what Jonathan did for Christians is not what he will do. If he had intention of doing that he would not become Nigeria President and the country like America wouldn’t have given him back up. But being a Muslim is a plus, is only that nothing much should be expected from him because the system will never provide the change we want” he elucidated.
He then called on Muslims to be more prayerful for the progress of Islam in Nigeria
Office of the Ameer

He was fasting and he told someone that he was not fasting; what is the ruling on his fast?

I was fasting on one of the days in Ramadan, but I deliberately told someone that I was not fasting. What is the ruling on my fast?

Praise be to Allah
If when you said “I am not fasting”, you intended to inform him that your intention was no longer to fast, and that you had now broken your fast, then you did break your fast, whether you ate something or not.
we explained that if a person forms the intention to break the fast whilst he is fasting, and has firmly resolved to do that, without any hesitation, then his fast becomes invalid, and he has to make up that day.
But if when you said “I am not fasting”, you were simply lying and you did not intend to stop fasting, then this comes under the heading of a lie, but you did not break your fast because of merely saying it.
The one who breaks the fast is the one who breaks it by eating, drinking, having intercourse or otherwise, or who forms the intention to break the fast and has decided and firmly resolved to do that. But if someone says that and is lying, he has not broken the fast.
You have to repent to Allah for having told a lie, because lying is a blameworthy characteristic that detracts from the reward of the fast.

And Allah knows best.

She broke the Ramadan fast because of a relationship between her and a young man; what must she do?

A few years ago, I broke the fast on five days during Ramadan with no excuse, and that happened during the day after starting the fast. That was because of a physical relationship between me and a young man at that time. I have repented from what happened, and I want to correct my mistake.
Do I have to make up those five days only, or do I have to make up three hundred days, two consecutive months for each day? Or do I have to feed three hundred persons, sixty persons for each day? The reason for my confusion is that I know that whoever breaks the fast with no excuse after having started to fast is obliged to fast for two consecutive months or feed sixty poor persons, and the one who breaks the fast with no excuse before starting the fast only has to make up the days when he did not fast with no excuse; is this correct? I would also like to know how a girl can fast for two consecutive months, knowing that during this time she will be on her monthly period.

Praise be to Allah
We ask Allah to accept your repentance.
Firstly:
if what you mean by that physical relationship that occurred between you and that young man was that it involved intercourse, then this is more serious in terms of sin, because intercourse is one of the gravest of things that break the fast, so how about if that intercourse was haraam? This is even more haraam,  and what is required in that case is to repent and offer the strictest kind of expiation, which is to free a slave; if that is not possible, then one must fast for two consecutive months; if one is not able to do that, then one must feed sixty poor persons.
If intercourse took place during the day in Ramadan on two or more days, then the expiation is to be repeated the same number of times as the number of days on which intercourse took place, according to the view of most of the scholars (may Allah have mercy on them). This is the view of Maalik, ash-Shaafa‘i and Ahmad. See: al-Mughni (3/33-34).
Based on that, if a person had intercourse on two days in Ramadan – for example – then he must make up the two days on which intercourse took place. He must also, in addition to making up those days, offer expiation. So he should fast for two consecutive months for each day, but he does not have to fast for 120 consecutive days. If he fasts for two consecutive months for the first day, then does not fast for several days, then after that fasts for two consecutive months for the second day, his fast will be valid.
But if that physical relationship that occurred between you involved things less than intercourse, but there was emission of maniy because of it, then the fast was rendered invalid, and in that case it is required only to make up the fast, in addition to repenting; no expiation is required.
Secondly:
If a woman is required to fast for two consecutive months, then the sequence of fasts is not interrupted by menses; so she should not fast during the days of her menses, then complete the two-month fast after the end of the menses.
And Allah knows best.

WHY MUSLIMS ARE IN BAD CONDITIONS?

“We think if we can make all our own choices and do our own thing the way we want, we will be free. But the opposite is true. By trying to be self-governing, we are attempting to take God’s place as the ruler of our lives. We can never succeed at creating happiness because we are the created, not the Creator.”
Things do not happen. Things are made to happen. Everything that is happening to Muslim Ummah happens for a reason and that reason is what brings about the present condition of Muslims all over the world. Prophet was sent to deliver a message from Almighty Allah so that we will not go astray. He came and warned about the consequence of disobeying Allah in order to have happiness, but all fell on deaf ear and we continue living in agony.
The various predicaments Ummah is facing presently in different forms and color are as a result of adoring eight things over three things which we have been warned against. War in the Middle East, Mass killing and destruction of life and properties in the Muslim world wouldn’t have occurred if we have heeded. Allah says, [O Muhammad), tell them, " "If your fathers (1) and your sons (2), and your brothers (3)and your wives (4), and your near and dear ones(5) and the wealth (6) which you have acquired and the trade (7) you fear may decline and the homes (8) which delight you-if all these things-are dearer to you than Allah (1) and His Messenger (2) and the struggle (3) in His Way, then wait till Allah passes His judgment on you. And Allah does not guide the defiantly disobedient people (Quran 9 vs 24)"
Today, youths are not ready to participate in Islamic struggle for fear of their parents; fathers are overwhelmed with fear of not being a good parent to their children and dedicate the whole life for personal interest; youths are also engulfed by fear of what brothers and relatives will say when they are participating in what will not bring them instant fortune; the wealthy ones fear of their wealth being declined when they are spending in the cause of Allah or being involved in Islamic struggle. These are what dearer to the present Muslims than obeying the call of Allah or following the path of the prophet and struggle for Islamic revival and that is the reason why we are being inflicted with pains and left in this horrible state.
The warner has come and gone but he had left behind two things for us ( Quran and Hadith), if we cling to them we will never go astray. In it is guidance and light.

Why do Muslims fast?

I live in England, and I often get asked by many non-muslims, why do muslims fast? I know that I should know this answer, but I do not know what to say exactly. What should I give as an answer?.

Praise be to Allaah.   Firstly:
We Muslims fast the month of Ramadaan because Allaah has commanded us to do so. Allaah says (interpretation of the meaning):
“ O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (pious)”
[al-Baqarah 2:183]
So we worship Allaah by doing this act of worship which is beloved to Allaah and which He has enjoined upon us.
The believers hasten to obey the commands of Allaah and His Messenger (peace and blessings of Allaah be upon him), in obedience to His words (interpretation of the meaning):
“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger, to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”
[al-Noor 24:51] 
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36]
Secondly:
It is by His wisdom that Allaah has prescribed a variety of acts of worship, so as to test people with regard to how they will obey all these commands. Will they only choose to do that which suits them, or will they do that which pleases Allaah? If we think about the five acts of worship: testimony of faith, prayer, zakaah, fasting and pilgrimage, we will see that some of them are purely physical, some are purely financial, some are both, so that the miser will become distinct from the generous. For some people it may be easy for them to pray one thousand rak’ahs but not to give a single dirham; for others it may be easy to give a thousand dirhams but not to pray a single rak’ahs. So Islam came to prescribe a variety of acts of worship so as to determine who will follow in obedience to the command of Allaah and who will follow only that which suits him.
Prayer, for example, is a purely physical action, but its prerequisites require some expenditure, such as the water for wudoo’, and clothes to cover the ‘awrah. These are not part of the prayer but they are its prerequisites.
Zakaah is purely financial, but physical actions are required to fulfil this duty such as calculating one's wealth and transferring the zakaah to the poor and needy. These are not part of zakaah but they are its prerequisites. 
Hajj involves spending wealth and physical action, except for the people of Makkah who may not need money, but the yare very few compared with those who live in Makkah.
Jihad for the sake of Allaah may require both money and physical effort. A person may spend money for the sake of Allaah and not fight, or he may go and fight but not spend money.
Commands are of two types: commands to refrain from things that man is inclined towards, and commands to spend that are precious.
Refraining from things that are loved includes fasting, and expenditure of things that are loved includes zakaah. Wealth is something that is loved and no one spends the wealth that he loves except for something that is loved even more.
The same applies to refraining from things that are loved, for a person may like to spend a thousand dirhams, but not fast a single day, or vice versa.
Shaykh Ibn ‘Uthaymeen, al-Sharh al-Mumti’, 6/190.
Thirdly:

Shaykh Ibn ‘Uthaymeen was asked about the reason why fasting was enjoined?
He replied:
If we read the words of Allaah (interpretation of the meaning):
“ O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (pious)”
[al-Baqarah 2:183]
we will know the reason why fasting was prescribed, which is taqwa (piety) and submission to Allaah. Taqwa means giving up haraam things, and in general terms includes both doing what is commanded and abstaining from what is forbidden. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting upon it and offensive speech and behaviour, Allaah has no need of his giving up his food and drink.” Narrated by al-Bukhaari, 6057.
Based on this, it is important for the one who is fasting to carry out religious duties and avoid haraam things in word and deed. So he should not backbite about people, tell lies, or spread malicious

gossip

among them, or engage in haraam transactions, and he should avoid all haraam things. If a person does that for a whole month, the rest of the year will go well, but unfortunately in the case of many of those who fast, there is no difference between a day when they fast and a day when they do not; they behave as they usually do, neglecting obligatory duties and doing forbidden things. You do not see the dignity that is to be expected of the fasting person. These actions do not invalidate their fast but they do detract from its reward and may cancel out the reward altogether.  Fataawa Arkaan al-Islam, p. 451.

Is it permissible for her to have a medical exam or test which requires her to break her fast during the day in Ramadan?

Praise be to Allah
Firstly:
If a woman needs to do medical tests urgently, then she must break her fast, such as x-rays that require drinking certain fluids beforehand, in cases where delaying the tests may delay recovery or may delay detection of the disease, and so on. In that case she comes under the same rulings as one who is sick, so she may break the fast on that day, but she has to make it up later on.
Shaykh Saalih al-Fawzaan (may Allah preserve him) said:
In the case of a sick person who will face difficulty if he fasts, or it may cause complications in his sickness, or delay recovery, he is granted a concession allowing him not to fast.
End quote from Majmoo‘ Fataawa ash-Shaykh Saalih ibn Fawzaan (2/407)
Secondly:
The questioner did not mention the nature of these medical tests that require her to do ghusl.
If these tests require emission of maniy from the woman:
-         If it is emitted with desire, then ghusl is obligatory and it breaks the fast; she has to make up that day only, but she does not have to offer expiation.
-         If it is not emitted with desire, then it does not require ghusl and does not break the fast, and her fast is valid.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (3/128):
If he masturbates with his hand, then he has done something that is haraam, but it does not invalidate his fast unless he ejaculates. But if he ejaculates without desire, such as one who emits madhiy and maniy because of sickness, then he does not have to do anything, because he ejaculated without desire, which is more akin to urination. Moreover, he ejaculated involuntarily and did not cause it to happen, so it is more akin to a wet dream. End quote.
But if it is possible to do these tests at night, not in the day, then that must be done and (in that case) it is not permissible to do them during the day in Ramadan.
And Allah knows best.

IF NIGERIA WILL BE GREAT MUSLIM MUST LEAD

“I hope the time is not far off when I shall be able to unite all the wise and educated men of all the countries and establish a uniform regime based on the principles of Qur'an which alone are true and which alone can lead men to happiness.” (Nepolean Bonaparte)
Everything that Almighty Allah created and submits to the natural law, things are going well for them except man who thinks because he has been given free will and intellect he can choose a better way for himself. Since human beings have deviated from natural law and choose their own system of life to proof their wise, nothing has been right for them. They have been moving from bad situation into a worst one, saying this government will do if this doesn’t, but all is fruitless.
The hardship human being brought upon themselves is as a result of their blindness to the truth and until they return back, no nation will see the light of the day. Unity will be in disarray, injustice will be the order of the day, war among the nation will persist and disaster upon disaster will keep occurring till will answer the call of our creator to implement his manure.
In the last revelation revealed to all mankind, Allah says, “You (Muslims) are the best of peoples ever raised up for mankind (Quran 3vs 110)” in the saying of the prophet Muhammad (s.a.w), he said, “You are the final of seventy nations, you are the best and most honored among them.” In another narration, “I was given victory by fear, I was given the keys of the earth, I was called Ahmad, the earth was made a clean place for me and my Ummah was made the best Ummah''
Since 1924, after destruction of Ottoman empire, the longest and largest empire inspired and sustained by Islam, the world has never dream peace including our dear country which was part of Ottoman caliphate. Despite being of Muslims oriented, it embraced and tolerated different religious beliefs. The government did not force their religions on others. Christians and Jews in the Empire prayed in their own churches or synagogues, taught their religion in their own schools and seminaries, and went about their businesses. Everything was perfect then because the best and the most honored among people (pious Muslims) were holding the key of the earth. Let’s God Almighty Allah be in-charge of our affairs. When that happens, then Nigeria and the entire world will live in peace.

Which is more precise, the adhaan of the mosque or the electronic adhaan?

For knowing the time to stop eating and drinking, I rely on the adhaan of the mosque that is near us, but I notice that there is a difference of five minutes between it and the timing of the electronic adhaan that I have on my cell phone, which is based on a well-known program called al-Baahith al-Islami. My question is: if I rely on the adhaan of the local mosque, which is later than the electronic adhaan on my cell phone, will my fast to valid, or should I rely on the adhaan on my cell phone and stop eating and drinking before that?

Praise be to Allah
If the mu’adhdhin gives the adhaan at the usual time of the adhaan in your city, which is based on the common timetables, and he does not give it later than the time given in the timetable, whether that is due to a mistake on his part because he is not precise, or it is based on his own ijtihaad and opinion – rather his adhaan is in accordance with the timetable that is used in your city – then there is nothing wrong with your relying on his adhaan, even if it is later than the time given in the timetable of the program mentioned.
But if the mu’adhdhin is not known to be careful and precise in following the timetable, then in this case you cannot rely on him, and you can rely on the timetable of the program mentioned.
However, to be on the safe side in all cases, you should pay attention to the timetable of the programme, because it is known that this program is precise and trustworthy.
That is because making the mistake of being too early and refraining from eating and drinking a few minutes before the adhaan is less serious than the mistake of eating and drinking when dawn has broken, based on the other timetable.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If he hears the adhaan and knows that the adhaan is usually given at the time of dawn, then he must stop eating and drinking. If the mu’adhdhin gives the ahdaan before dawn breaks, then he does not have to stop eating and drinking; it is permissible for him to eat and drink until it becomes clear to him that dawn has broken.
If he does not know whether the mu’adhdhin gives the adhaan before or after dawn breaks, then to be on the safe side it is better for him to stop eating and drinking when he hears the adhaan, and it will not matter if he eats or drinks something at the time of the adhaan, because he does not know whether dawn has broken.
It is well-known that those who live in cities where there are electric lights cannot know whether dawn has broken from looking, but to be on the safe side they should follow the adhaan and timetables which state the time of dawn in hours and minutes, acting in accordance with the words of the Prophet (blessings and peace of Allah be upon him): “Leave that which makes you doubt for that which does not make you doubt” and “Whoever guards against the doubtful matters will protect his religious commitment from shortcomings and will protect his honour from slander.”
End quote from Majmoo‘ Fataawa Ibn Baaz (15/286)

RAMADAN - Mending habits and developing character

Ramadan is the month of heightened Allah-consciousness, of attaining taqwa (piety), of training ourselves to be the best we can be; a month to initiate improvement of reputation, character and for the cultivation of good habits.

People who try their best to live by the highest values are surely people of integrity and indeed people of moral conscience. What is morality though?

Morality describes the principles that govern our behavior and relates to our behavior at three levels...

·               how we as individuals ensure that we are honest, just and compassionate.

·               how we interact with and contribute to society, as asset or liability.

·               how conscious we are of our accountability to our Creator.

Taqwa in an amoral world

In a world, increasingly amoral, perception is considered reality. How one appears to the world has overtaken the substance of who we really are. Impressions, whether real or fake, are given more credence than it deserves.

Though name, image and reputation are what we perceive of people; character is the essence of the "real self". Taqwa is in reality character development coupled with God-consciousness.

Character and reputation

Character is not only the face in the mirror, but the real person behind the face. Character evolves from conscience; is sustained by conscience and is developed; piece by piece, with every thought, with every choice, and maintained with consistency and determination. The pursuance of piety begins by making our reputation a reflection of our character. In many people, reputation precedes character and there is a distinction to be made...

• Reputation is what you lead others to believe you are, character is what you really are -
• Reputation may be reflected in the combination of your name and your image, character is the essence of your being.
• Reputation is the wrapping, character the content -
• Reputation is the outer reflection, character the inner reality -
• Reputation is made in a moment, character is built in a life time -
• Reputation may be reflected in what people write about you on your tombstone, character is what angels report about you to Allah -

Changing bad habits

The renowned philosopher, Aristotle, once said; " You are what you repeatedly do ". Habits are conditioned responses, formed through repetition, until the actions or reactions become second nature; they end up as unconscious behavior, automatic reactions in a particular situation; (e.g. The way you sign your name, the reprehensible habit of cigarette smoking after a meal...)

It was the English writer, Shakespeare, who said; " First we make our habits, then our habits make us ". Thinking in a particular pattern creates a mental path, the mental path affects our attitude and our behavior, and these reflect our personality and character. In other words, our thoughts affect our attitude which affect our actions which determine our habits which reflects our character which could determines our destiny. The Roman poet Naso Ovid rightly said, " habits eventually become character ".

Virtues and vices

According to Islam, habits are classified as virtues or vices, as repeated actions that are in conformity with or contrary to the rules of morality. Virtuous character emanates from good habits and good habits emanate from resisting negative temptations. Good habits, unfortunately, seem so much easier to give up than bad habits.

Bad habits are like a comfortable bed; easy to get into but difficult to get out. The chain of bad habits are generally too light to be felt until they are too strong to be broken. Remember though, that every habit; whether good or bad, is acquired and can be developed or disowned. Habits decrease or disappear by abstaining from exercising them and then replacing them. In the words of Roman orator, Cicero, " consuetudo consuetudine vincitur = habit is overcome/ conquered by habit. Ramadan is an ideal training period for filtering out bad habits, developing virtuous character and is thus referred to by Prophet Muhammad (pbuh) as a shield against evil and wrongfulness. We are obligated to nurture our noble qualities; control our passions, our anger and emotions. We are instructed to be considerate, generous and compassionate.

Moral improvement and spiritual rejuvenation

Prophet Muhammad (pbuh) referred to Ramadan as a blessed month in which Allah has made fasting obligatory on those who are able; whosoever denies himself of the benefits of that month denies himself many virtues. As we undertake the physical duty and spiritual responsibility of fasting in the blessed month of Ramadan, we reflect on the words of our beloved Prophet Muhammad (pbuh) who said that the practice of faith will not be correct unless actions are correct and actions will not be considered correct unless the heart is correct.

- See more at: http://www.islamicity.com/articles/Articles.asp?ref=IC0211-1776#sthash.uGU3L6Xk.dpuf

Ramadan is the month of heightened Allah-consciousness, of attaining taqwa (piety), of training ourselves to be the best we can be; a month to initiate improvement of reputation, character and for the cultivation of good habits.

People who try their best to live by the highest values are surely people of integrity and indeed people of moral conscience. What is morality though?

Morality describes the principles that govern our behavior and relates to our behavior at three levels...

• how we as individuals ensure that we are honest, just and compassionate.
• how we interact with and contribute to society, as asset or liability.
• how conscious we are of our accountability to our Creator.

Taqwa in an amoral world

In a world, increasingly amoral, perception is considered reality. How one appears to the world has overtaken the substance of who we really are. Impressions, whether real or fake, are given more credence than it deserves.

Though name, image and reputation are what we perceive of people; character is the essence of the "real self". Taqwa is in reality character development coupled with God-consciousness.

Character and reputation

Character is not only the face in the mirror, but the real person behind the face. Character evolves from conscience; is sustained by conscience and is developed; piece by piece, with every thought, with every choice, and maintained with consistency and determination. The pursuance of piety begins by making our reputation a reflection of our character. In many people, reputation precedes character and there is a distinction to be made...

• Reputation is what you lead others to believe you are, character is what you really are -
• Reputation may be reflected in the combination of your name and your image, character is the essence of your being.
• Reputation is the wrapping, character the content -
• Reputation is the outer reflection, character the inner reality -
• Reputation is made in a moment, character is built in a life time -
• Reputation may be reflected in what people write about you on your tombstone, character is what angels report about you to Allah -

Changing bad habits

The renowned philosopher, Aristotle, once said; " You are what you repeatedly do ". Habits are conditioned responses, formed through repetition, until the actions or reactions become second nature; they end up as unconscious behavior, automatic reactions in a particular situation; (e.g. The way you sign your name, the reprehensible habit of cigarette smoking after a meal...)

It was the English writer, Shakespeare, who said; " First we make our habits, then our habits make us ". Thinking in a particular pattern creates a mental path, the mental path affects our attitude and our behavior, and these reflect our personality and character. In other words, our thoughts affect our attitude which affect our actions which determine our habits which reflects our character which could determines our destiny. The Roman poet Naso Ovid rightly said, " habits eventually become character ".

Virtues and vices

According to Islam, habits are classified as virtues or vices, as repeated actions that are in conformity with or contrary to the rules of morality. Virtuous character emanates from good habits and good habits emanate from resisting negative temptations. Good habits, unfortunately, seem so much easier to give up than bad habits.

Bad habits are like a comfortable bed; easy to get into but difficult to get out. The chain of bad habits are generally too light to be felt until they are too strong to be broken. Remember though, that every habit; whether good or bad, is acquired and can be developed or disowned. Habits decrease or disappear by abstaining from exercising them and then replacing them. In the words of Roman orator, Cicero, " consuetudo consuetudine vincitur = habit is overcome/ conquered by habit. Ramadan is an ideal training period for filtering out bad habits, developing virtuous character and is thus referred to by Prophet Muhammad (pbuh) as a shield against evil and wrongfulness. We are obligated to nurture our noble qualities; control our passions, our anger and emotions. We are instructed to be considerate, generous and compassionate.

Moral improvement and spiritual rejuvenation

Prophet Muhammad (pbuh) referred to Ramadan as a blessed month in which Allah has made fasting obligatory on those who are able; whosoever denies himself of the benefits of that month denies himself many virtues. As we undertake the physical duty and spiritual responsibility of fasting in the blessed month of Ramadan, we reflect on the words of our beloved Prophet Muhammad (pbuh) who said that the practice of faith will not be correct unless actions are correct and actions will not be considered correct unless the heart is correct.

- See more at: http://www.islamicity.com/articles/Articles.asp?ref=IC0211-1776#sthash.uGU3L6Xk.dpuf

Ramadan is the month of heightened Allah-consciousness, of attaining taqwa (piety), of training ourselves to be the best we can be; a month to initiate improvement of reputation, character and for the cultivation of good habits.

People who try their best to live by the highest values are surely people of integrity and indeed people of moral conscience. What is morality though?

Morality describes the principles that govern our behavior and relates to our behavior at three levels...

• how we as individuals ensure that we are honest, just and compassionate.
• how we interact with and contribute to society, as asset or liability.
• how conscious we are of our accountability to our Creator.

Taqwa in an amoral world

In a world, increasingly amoral, perception is considered reality. How one appears to the world has overtaken the substance of who we really are. Impressions, whether real or fake, are given more credence than it deserves.

Though name, image and reputation are what we perceive of people; character is the essence of the "real self". Taqwa is in reality character development coupled with God-consciousness.

Character and reputation

Character is not only the face in the mirror, but the real person behind the face. Character evolves from conscience; is sustained by conscience and is developed; piece by piece, with every thought, with every choice, and maintained with consistency and determination. The pursuance of piety begins by making our reputation a reflection of our character. In many people, reputation precedes character and there is a distinction to be made...

• Reputation is what you lead others to believe you are, character is what you really are -
• Reputation may be reflected in the combination of your name and your image, character is the essence of your being.
• Reputation is the wrapping, character the content -
• Reputation is the outer reflection, character the inner reality -
• Reputation is made in a moment, character is built in a life time -
• Reputation may be reflected in what people write about you on your tombstone, character is what angels report about you to Allah -

Changing bad habits

The renowned philosopher, Aristotle, once said; " You are what you repeatedly do ". Habits are conditioned responses, formed through repetition, until the actions or reactions become second nature; they end up as unconscious behavior, automatic reactions in a particular situation; (e.g. The way you sign your name, the reprehensible habit of cigarette smoking after a meal...)

It was the English writer, Shakespeare, who said; " First we make our habits, then our habits make us ". Thinking in a particular pattern creates a mental path, the mental path affects our attitude and our behavior, and these reflect our personality and character. In other words, our thoughts affect our attitude which affect our actions which determine our habits which reflects our character which could determines our destiny. The Roman poet Naso Ovid rightly said, " habits eventually become character ".

Virtues and vices

According to Islam, habits are classified as virtues or vices, as repeated actions that are in conformity with or contrary to the rules of morality. Virtuous character emanates from good habits and good habits emanate from resisting negative temptations. Good habits, unfortunately, seem so much easier to give up than bad habits.

Bad habits are like a comfortable bed; easy to get into but difficult to get out. The chain of bad habits are generally too light to be felt until they are too strong to be broken. Remember though, that every habit; whether good or bad, is acquired and can be developed or disowned. Habits decrease or disappear by abstaining from exercising them and then replacing them. In the words of Roman orator, Cicero, " consuetudo consuetudine vincitur = habit is overcome/ conquered by habit. Ramadan is an ideal training period for filtering out bad habits, developing virtuous character and is thus referred to by Prophet Muhammad (pbuh) as a shield against evil and wrongfulness. We are obligated to nurture our noble qualities; control our passions, our anger and emotions. We are instructed to be considerate, generous and compassionate.

Moral improvement and spiritual rejuvenation

Prophet Muhammad (pbuh) referred to Ramadan as a blessed month in which Allah has made fasting obligatory on those who are able; whosoever denies himself of the benefits of that month denies himself many virtues. As we undertake the physical duty and spiritual responsibility of fasting in the blessed month of Ramadan, we reflect on the words of our beloved Prophet Muhammad (pbuh) who said that the practice of faith will not be correct unless actions are correct and actions will not be considered correct unless the heart is correct.

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There is no specific du‘aa’ for each day and night of Ramadan

I heard that Allah, may He be exalted, divided Ramadan into three parts: the first ten days of it are mercy, the second ten days are forgiveness and the third ten days are ransom from the fire. It is said that there are specific du‘aa’s for each part, so in the first part we say: Allaahumm arhamni yaa arhaam ar-raahimeen (O Allah, have mercy on me, O most merciful of those who show mercy); in the second part we say Allaahumm ighfir li yaa Rabb al-‘Aalameen (O Allah forgive me, O Lord of the Worlds); and in the third part we say Allahumm a‘tiqni min an-naar wa adkhilni al-Jannah (O Allah, ransom me from the Fire and admit me to Paradise). Is this correct and is there any evidence for it? What are the du‘aa’s that should be recited a great deal in Ramadan? To the best of my knowledge, Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni (O Allaah, You are forgiving and You love forgiveness, so forgive me) is one of the du‘aa’s that should be repeated often in the last ten days, when seeking Laylat al-Qadr. What about the other days of Ramadan? Are there any specific du‘aa’s for them?

Praise be to Allah.
Firstly:
Ibn Khuzaymah narrated in his Saheeh (1887) that Salmaan (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) addressed us on the last day of Sha‘baan and said: “O people, a great month has come upon you, a blessed month… It is a month the beginning of which is mercy, its middle is forgiveness and its end is ransom from the Fire.”
In the answer to question no. 21364, we explained that this hadith is da‘eef (weak).
The entire month of Ramadan is mercy from Allah; the entire month is also forgiveness and ransom from the Fire. None of these blessings is restricted to any one part of the month to the exclusion of any other part, and this is a reflection of the vastness of Allah’s mercy.
Muslim (1079) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are fettered.”
At-Tirmidhi (682) narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When the first night of Ramadan comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist.’ And Allah has people whom He frees (from the Fire), and that happens every day.”
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Based on that, singling out the first third of Ramadan to pray for mercy, the second third to pray for forgiveness and the last third to pray for ransom from Hell is an innovation for which there is no basis in Islamic teachings. There is also no justification for singling out these times for these supplications, because all the days of Ramadan are equal in that regard. Rather the Muslim may pray for whatever he wants of goodness in this world and the hereafter throughout Ramadan; that includes asking Allah for mercy, forgiveness, ransom from the Fire and admission to Paradise.
Secondly:
The Muslim should offer a great deal of du‘aa’, asking for goodness and mercy, especially in this month, making the most of this time of goodness and blessing (barakah), seeking the mercy and forgiveness of their Lord, may He be exalted. Allah, may He be exalted, says (interpretation of the meaning):
“And when My slaves ask you (O Muhammad blessings and peace of Allah be upon him) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright”
[al-Baqarah 2:186].
Ibn Katheer (may Allah have mercy on him) said:
The fact that Allah, may He be exalted, mentions this verse, which encourages one to offer du‘aa’, in the midst of the verses that speak of the rulings on fasting, indicates that one should strive hard in offering du‘aa’ at the end of the fast and, indeed, every time one breaks the fast.
End quote from Tafseer Ibn Katheer (1/509)
It is good for the one who offers du‘aa’ to follow proper etiquette and to recite many of the du‘aa’s that have been narrated from the Prophet (blessings and peace of Allah be upon him), and not to overstep the mark in offering du‘aa’. He should observe the etiquette of du‘aa’ and recite often the du‘aa’s that it is recommended to recite a great deal in Ramadan and also at times other than Ramadan. These include the following:
·      “Rabbana aatina fi’l-dunya hasanah wa fi’l-aakhirah hasanah wa qina ‘adhaab al-naar (Our Lord, give us that which is good in this world and that which is good in the Hereafter, and protect us from the torment of the Fire),” [al-Baqarah 2:201]
·      “Rabbana hab lana min azwaajina wa dhurriyyaatina qurrata a‘yunin waj‘alna lil-muttaqeena imaama (Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqoon (the pious))” [al-Furqaan 25:74].
·      “Rabb ij‘alni muqeema as-salaati wa min dhurriyyati Rabbana wa taqabbal du‘aa’. Rabbana ighfir li wa li waalidayya wa lil-mu’mineena yawma yaqoom ul-hisaab (O my Lord! Make me one who performs As-Salat (Iqamat-as-Salat), and (also) from my offspring, our Lord! And accept my invocation. Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established)” [Ibraaheem 14:40-41].
·      Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni (O Allaah, You are forgiving and You love forgiveness, so forgive me).
·      Allaahumma inni as’aluka min al-khayri kullihi ‘aajilihi wa aajilihi, ma ‘alimtu minhu wa ma lam a‘lam, wa a‘oodhu bika min ash-sharri kullihi ‘aajilihi wa aajilihi, ma ‘alimtu minhu wa ma lam a‘lam. Allahumma inni as’aluka min khayri ma sa’alaka ‘abduka wa nabiyyuka, wa a‘oodhu bika min sharri ma ‘aadha minhu ‘abduka wa nabiyyuka. Allahumma inni as’aluka al-jannata wa ma qarraba ilayha min qawlin aw ‘amal, wa a‘oodhu bika min an-naari wa ma qarraba ilayha min qawlin aw ‘amal, wa as’aluka an taj‘ala kulla qada’in qadaytahu li khayran (O Allah, verily I ask you for all that is good in this world and the hereafter, what I know of it and what I do not know, and I seek refuge with You from all that is evil in this world and the hereafter, what I know of it and what I do not know. O Allah, verily I ask You for the good of that which Your slave and Prophet asked of You, and I seek refuge with You from the evil of that from which Your slave and Prophet sought refuge with You. O Allah, verily I ask you for Paradise and that which will bring me nearer to it of words and deeds, and I seek refuge with You from Hell and that which would bring me nearer to it of words and deeds. I ask You to make everything You decree for me good).
·      Allahumma inni as’aluka al-‘aafiyata fi’d-dunya wa’l-aakhirah. Allahumma inni as’aluka al-‘afwa wa’l-‘aafiyata fi deeni wa dunyaaya wa ahli wa maali. Allahumma astur ‘awraati wa aamin raw‘aati. Allahumma ihfazni min bayna yadayya wa min khalfi wa ‘an yameeni wa ‘an shimaali, wa min fawqi, wa a‘oodhu bi ‘azamatika an ughtaala min tahti (O Allah, I ask You for pardon and well-being in my religious and worldly affairs, my family and my wealth. O Allah, conceal my faults and protect me from that which causes me to worry. O Allah, protect me from before me and from behind me, from my right and from my left, and from above me, and I seek refuge in Your greatness lest I be destroyed from beneath me).
Similarly, it is recommended to recite general du‘aa’s from the Qur’an and Sunnah, any du‘aa’ is good in which the individual strives hard, beseeching his Lord. None of that is limited to Ramadan only.
It is also mustahabb to say after breaking the fast: “Dhahaba al-zama’ wa abtalat al-‘urooq wa thabata al-ajr in sha Allah (Thirst is gone, the veins are moistened and the reward is certain if Allah wills).”

If he kisses his wife whilst fasting and emits maniy, he has invalidated his fast and must make it up

I know that it is permissible for the fasting person to kiss his wife during the day in Ramadan, but what is the ruling if the man or his wife discovers that maniy was emitted as a result of that? Please note that that may be due to the fact that they got married one week before the beginning of the month of Ramadan.

Praise be to Allah
Firstly:
Yes, it is permissible for a person who is fasting to kiss his wife during the day in Ramadan, and for them to enjoy physical intimacy so long as it will not lead to intercourse or emission of maniy.
It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) used to kiss and touch (his wife) when he was fasting, but he was the most able of you to control his desire.
Narrated by al-Bukhaari (1927) and Muslim (1106)
What is meant by the words “but he was the most able of you to control his desire” is that he (blessings and peace of Allah be upon him) was able to control himself and to control his desire, so he would enjoy intimacy but that would not lead to intercourse or emission of maniy.
But if a man is afraid that if he kisses his wife whilst he is fasting, or enjoys intimacy with her, that this will lead to intercourse or emission of maniy, then he should refrain from that intimacy, so that he will not invalidate his fast.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Kissing, with regard to one who is fasting, is divided into two categories: that which is permissible and that which is prohibited.
That which is prohibited is if he cannot be sure that he will not render his fast invalid.
That which is permissible is of two types:
1.     where kissing will not provoke desire at all
2.     where kissing may provoke desire, but he is confident that his fast will not be rendered invalid.
As for actions other than kissing that may lead to intercourse, such as embracing and the like, they come under the same ruling as kissing and there is no differentiation.
End quote from ash-Sharh al-Mumti‘ (6/429)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked: If a man kisses his wife during the day in Ramadan, or touches her, does that invalidate his fast or not?
He replied:
If a man kisses his wife, touches her and is intimate with her, without having intercourse, whilst he is fasting, all of that is permissible and there is nothing wrong with it, because the Prophet (blessings and peace of Allah be upon him) used to kiss his wife whilst he was fasting, and he used to touch her whilst he was fasting. But if he fears that he may end up doing that which Allah has prohibited to him, because he is easily aroused, then it is makrooh for him to do that. If he ejaculates, then he must refrain from eating and so on for the rest of the day, and he must make up that day’s fast, but he does not have to offer expiation, according to the majority of scholars.
End quote from Fataawa ash-Shaykh Ibn Baaz (15/315)
Secondly:
If a man kisses his wife whilst he is fasting and emits maniy, then he has invalidated his fast and he has to make up that day’s fast after Ramadan ends.
Ibn Qudaamah (may Allah have mercy on him) said: If the fasting person kisses his wife and ejaculates, then he has broken his fast, and there is no difference of scholarly opinion concerning that, as far as we know.
End quote from al-Mughni (4/361)
But he does not have to offer expiation, because expiation is only required if he breaks his fast by having intercourse.

WE AIM NOT TO RULE THAT IS WHY WE ARE BEING RULED

Can we say is because the present Muslims lack focus and aimless is the reason behind their backwardness and why they are not advancing in life? Or why are they less valued in our society?
The way people are practicing Islam nowadays is different from the way it was brought. Everything today has been reduced and restricted to what has to be practiced inside the mosque and has nothing to do with social life. Had it been this is how Islam was being practiced before, it wouldn’t have been able to rule the world for many centuries and we wouldn’t have been able to see Islam as what has to be practiced. But those that brought Islam to us had nothing to think about than Islam. Islam was their life as democracy too is life of our politicians. They were not aimless Muslims; their days and nights were all for Islam. They fought, nations were conquered and Islam was well established. During their time, the people lived in peace and harmony.
Islam was never personalized and their activities were never restricted as many are doing it today. Individual knowledge and skills were all contributed to build Islamic nation. The establishments made by people of different disciplines were made in the name of Islam because they had target for Islamic development unlike ours. May I ask of Muslim doctors, where are they? Our Engineers who are they working for? What about Muslim Lawyers and other area of disciplines? Is it how it was in the past? Then why are we complaining of being ruled when we are not even prepare to rule?
Ameer Ta’awun

He fasted along with the people of the city for thirty-one days, and during that time he travelled for one day, when he did not fast because of travelling; does he have to make up that day?

If a person travels to another city during Ramadan, and completes the fast with them, so that the total number of days he fasted was thirty-one days, and he started fasting on the thirty-first day, following the people of that city, then during that day he travelled and broke his fast because of travelling, does he have to make up that day? Does he have to break the fast if he reaches a city after Zuhr, for example, where the people are not fasting, because for them it is the day of Eid?

Praise be to Allah
I put this question to our Shaykh, ‘Abd ar-Rahmaan al-Barraak (may Allah preserve him).
He replied:
Yes, he has to make it up, because fasting that day was obligatory for him, and he broke his fast because he had an excuse.
Likewise when he reaches a city where the people are not fasting, then he has to break the fast with them, because the ruling he should follow in that case is the ruling of the people of the city to which he travelled.
But if he set out travelling before Fajr, then he does not have to do anything, because the ruling on fasting before dawn breaks does not apply to him.
Allah knows best......................