One of the Companions of the Holy Prophet PBUH is reported to have said, "Save yourself from Adulter, there are 6 evils in it. 3 in this world and 3 in the hereafter:
===> 3 Evils of this world are:
1. Blessings are taken away from his livelihood;
2. An adulteerer is deprivedof goodness; and
3. The normal man despises and curses him.
===> 3 Evils of the hereafter are:
1. He angers Allah SWT severely and he who angers Allah SWT, where will he be able to dwell in peace;
2. Because of adultery he will be trialled severely on the resurrecton day; and
3. An adulterer will be entered into hell.
(Taken from Tanbeeh ul Ghafileen page 237, in case any mistake in the translation kindly do tell me as im nothing but to err.)
Thursday, October 30, 2008
Some Rulings about Hajj
By Mufti Ebrahim Desai
Posted: 6 Jamad-ul-Awwal 1424, 6 July 2003
Q.) A lady wants to perform Hajj but her husband is reluctant to accompany her. She does not have any Mahram. Is there any way she can perform Hajj? Give examples from Qur'an and Sunnah for our knowledge. [Qamar Zia Zuberi]
A.) If the lady in reference is a Hanafi, she has to be accompanied by her Mahram to perform Hajj. Her husband should be advised to assist his wife in fulfilling her Hajj. It is recorded in Tirmidhi that one Sahaabi, Radi-Allahu anhu, enquired from Rasulullah about joining the Jihaad or serving as a Mahram for his wife for Hajj. Rasulullah advised him to leave Jihaad and given preference to joining his wife for Hajj. And Allah Ta'ala Knows Best
Source: http://www.albalagh.net/qa/hajj_without_mahram.shtml
By Moulana Imraan Vawda
Posted: 27 Zul-Hijjah 1423, 1 March 2003
Q.) I would like to send a pious friend of mine to hajj in the absence of my father ( Hajj Badal). This friend of mine got the information that since he has not done hajj before, he cannot do hajj badal. His concern is that I will be wasting my money on him and my father (who passed away) will not get the rewards. Please explain if this is true? [Roanaq Osman]
A.) If Hajj is Fardh upon your friend at this moment, i.e. he has all the means to go for Hajj, then it will be Makrooh Tahrimi for your friend to do Hajj-e-Badal. He will first have to perform his own Hajj.
However, if Hajj is not Fardh on him, i.e. he does not have the means to go for Hajj, then he can do Hajj-e-Badal even though he has not performed Hajj before. (Ahsanul Fataawa vol.4 pg.522)
And Allah Ta'ala Knows Best
source: http://www.albalagh.net/qa/hajj_badal.shtml
Posted: 6 Jamad-ul-Awwal 1424, 6 July 2003
Q.) A lady wants to perform Hajj but her husband is reluctant to accompany her. She does not have any Mahram. Is there any way she can perform Hajj? Give examples from Qur'an and Sunnah for our knowledge. [Qamar Zia Zuberi]
A.) If the lady in reference is a Hanafi, she has to be accompanied by her Mahram to perform Hajj. Her husband should be advised to assist his wife in fulfilling her Hajj. It is recorded in Tirmidhi that one Sahaabi, Radi-Allahu anhu, enquired from Rasulullah about joining the Jihaad or serving as a Mahram for his wife for Hajj. Rasulullah advised him to leave Jihaad and given preference to joining his wife for Hajj. And Allah Ta'ala Knows Best
Source: http://www.albalagh.net/qa/hajj_without_mahram.shtml
By Moulana Imraan Vawda
Posted: 27 Zul-Hijjah 1423, 1 March 2003
Q.) I would like to send a pious friend of mine to hajj in the absence of my father ( Hajj Badal). This friend of mine got the information that since he has not done hajj before, he cannot do hajj badal. His concern is that I will be wasting my money on him and my father (who passed away) will not get the rewards. Please explain if this is true? [Roanaq Osman]
A.) If Hajj is Fardh upon your friend at this moment, i.e. he has all the means to go for Hajj, then it will be Makrooh Tahrimi for your friend to do Hajj-e-Badal. He will first have to perform his own Hajj.
However, if Hajj is not Fardh on him, i.e. he does not have the means to go for Hajj, then he can do Hajj-e-Badal even though he has not performed Hajj before. (Ahsanul Fataawa vol.4 pg.522)
And Allah Ta'ala Knows Best
source: http://www.albalagh.net/qa/hajj_badal.shtml
Rights of Wife In Islam - Must Read for Brothers
Allah u akbar .. Allah u akbar ..
Walillahil Hamd
Assalam u alaikum
Hope everybody is doing good By Allah's grace
I am the moderator of an Islamic group "Invitation To truth" and a brother had asked about the rights of the wife which i really felt like answering myself personally , I still will make an attempt in support of my sisters and of course in helping my brothers in knowing their obligations towards theor wives. Though i have read teh books "Gift to the bride" and various other books maybe 6 years back but i couldnt remember the exact traditions so i had to carry out a research to recall the whole thing in a more beter way so that i could communicate it rightly. After hours of research I have compiled my effort here and tried to be very precise and I ask Allah to give me the courage to speak nothing but the Truth and i seek refuge from slandering and exaggerating. and may Allah accept my humble effort and make it a path to my forgiveness and i hope it benefits teh Muslim ummah ... Aaameen
Firstly, The bond of a husband and wife is so pure and the rights are so equal that a marriage cannot take place against the consent of either the bride or groom. That is the first step which shows Equality in Islam regarding marriage. Each have an equal obligation towards each other all their life, though in different aspects. Marriage in Islam is for teh sake of modesty and comfort. The quran says:
"They are your
garments and you are their garments." (Surah Al Baqarah 2:187).
"And among His signs is this,
that He created for you mates from among yourselves that you may dwell in
tranquillity with them and He has put love and mercy between your hearts:
verily in that are signs for those who reflect." (Surah Al Rum 30:21)
The next verse is a verse that has always put me to great thought:
"You will not be able to deal equally between (your) wives, however, much you may wish to do so. But turn not altogether away (from one), leaving her in suspense, If you do good and be righteous, then surely Allah is ever Forgiving, Merciful." (4:129)
In the above verse Allah Himself is syaing that you cannot balance two wives equally Allah u akbar but then u see he has indeed allowed 4 marriages. Despite who knows us better than Allah, It means that justice equally can never be done to both wives and i believe this to be the biggest obligation to a man who is having 2 or more wives, he should be awars that he will never be able to be just with both but must try to be so in the material aspect, The verse actually depicts teh fact that the heart is so infantile that it will be more towards one wife in sum aspects and more yearning for the otehr in other aspects. The Prophet May Allah bless him, would treat all wives equally but then he loved Aisha May Allah be pleased with her the most.
another aspect of marriage is when Allah says :
"…consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good." (An-Nisa': 19)
Almighty Allah has addressed all Muslims, comhanding them to behave, and consort with women in kindness; associate with them in life with goodwill and sympathy and never give them trouble. This is a general guidance. This verse is, as it were, the heading and the text of this chapter. The Holy Prophet [sallallaahu alyhi wasallam] has explained this verse by his words and practice. He gave such importance to the need of showing misbehaviour to women at that he is reported to have said in a Tradition:
"Meaning: The best of you are those who behave well with their women and I am best of you in behaving well with my women. (Tirmidhi - chapter on right of a women over her husband Tradition no. 1172)
The Holy Prophet [sallallaahu alyhi wasallam] attached so much importance to the protection of the rights of women and ensuring good behaviour with them that he has explained this matter in many Traditions. The first Tradition on this subject is one narrated by Hazrat Abu Hurairah wherein the Holy Prophet is reported to have said:
"I advise you to wish well for the women. You should accept this advice of mine."
Allah u Akbar what more better examples can i get. The Prophet Peace be upon him took a race with his wife Ayesha May Allah be pleased with her and she had out ran him later when she gained weight he again took a race with her and out ran her. Subhan Allah such was teh love of the Prophet for his wives.
The man has the responsibilty of teh maintenance of the wife, which includes her clothing, her residence and her food. If teh wife goes out to work the Husband should appoint a lady to ease teh house chores for the wife. The wife may not spend any of her earning on teh household as it is the responsibility of teh man to take care of her, and if she does spend her earnings then it is indeed her goodness and may Allah reward her for it. The husband should appoint a wet nurse for the children hath the wife not be ble to feed the children coz of pain or any other reason. Today wet nurse is not a concept anymore, but if we turn back in time and we go to the time of the Prophet (PBUH) we see that wet nurses were appointed for teh children and the children were even fed by the wet nurses, just because teh mother had so many children to look after or sometimes the pain of feeding the child was too much. Allah u akbar
Halima was the wet nurse of Prophet Muhammad (PBUH) The rights in Islam for teh wife are so much just that we are all so unaware.
The man should not get jealous of his wife and suspect her as
The Prophet (s) said: "Do not be excessively jealous of your wife lest evil be hurled at her on your account" (la tukthir al-gheerata `ala ahlika fa turama bi al-su'i min ajlik) and he said: "Allah is jealous and the believer is jealous; and Allah's jealousy is that the believer should not go to that which Allah has forbidden for him" (inna Allaha yagharu wa al- mu'minu yagharu wa gheerat Allahi in ya'tiya al-mu'minu ma harrama `alayhi).
Now i am going to highlight the most sever aspect which has actually annoyed a lot of men whom i have spoken to about, but its not a matter of getting anyone annoyed but a matter of putting forward facts :
Thereafter the Holy Prophet [sallallaahu alyhi wasallam] has spoken a very serious sentence of far-reaching consequences. When the meaning of this sentence is explained to men they get annoyed. That sentence is:
"This means that according to the laws of the Shari'ah the only demand you can make of them is that they should live with you in your house".
the Jurists have deduced a ruling of delicate nature and which makes men annoyed. The ruling lays down that according to the Shari'ah it is not the responsibility of a woman to cook food for the household. For this purpose the Jurists have divided women into two classes. Women of one class are those who do household work, including cooking food in their parent's houses. The other class consists of women who do not cook food in their father's house where cooks are employed for this work. If after marriage a woman of the latter class goes to her husband's house she is not at all responsible to cook food, religiously, legally, morally or otherwise. On the other hand, that wife may ask her husband to hire a cook for her as man is obliged to provide her with food along with other necessaries of life. The Jurists write:
"It is the responsibility of the husband to provide his wife with cooked food."
The wife cannot be forced to cook food neither by force, nor by the law, because the Holy Prophet [sallallaahu alyhi wasallam] has said in clear words:
"This means: You have a right to keep them in your house which it is not lawful for them to leave without your permission."
With this exception the laws of the Shari'ah have imposed no responsibility on them.
However, If she belongs to the first category the one who used to cook food in her parents' house she too is not legally responsible to cook food i.e. she cannot be compelled by law to cook food. However, the responsibility falls on her only morally. In such a case the husband is responsible only to provide the food materials. Even then it is not her responsibility to cook food for the husband and the children. A wife in this class cannot ask her husband to provide her with cooked food. However, if she refuses to cook food for her husband and the children, the court cannot force her to do it. The respected Jurists have explained these problems at great length.
Our society has teh tradition of Women cooking and cleaning but havent we just discussed in the beginning itself that Man should provide food (eatable or cooked) and clothes(wearbale and stitched) and a house(clean) These are the responsibilities of the man, But Alhamdulillah todays Muslim women are out doing their duties and Alhamdulillah, may Allah acceot their effort.
So my dear Brothers in Islam Apapreciate your wife's service to you, isnt it enough that she has left her whole family and come to live with you in your strange house with your strange family (with strange i mean no offence i mean she is not acquainted to your house)
I am not really trying to offend men but i am actually tryingto increase the awareness of men regarding their obligations towards their wife, This entire research of mine is dedicated to the forming of a better society and not for the women to give up their duties towards tehir husbands and neither for the man to get disheartened.
i have taken into consideration greatly
"Tirmidhi Book of Suckling, Chapter on the rights of a wife over her husband tradition no. 1162"
Okay my dear brothers and sisters, I hope we all comply to our duties and may Allah acceot my humble effort on this article.and please forward this article of mine to as many brothers who need to be made aware of their duties and to the sisiters who should teach their children their duties. and lets make it a Sadaqa Jaariah
Aaameen
Wa Akhir ud da'wana Anil Hamdu lillahi rabbil aalameen
JAzak Allah khair was salam
Walillahil Hamd
Assalam u alaikum
Hope everybody is doing good By Allah's grace
I am the moderator of an Islamic group "Invitation To truth" and a brother had asked about the rights of the wife which i really felt like answering myself personally , I still will make an attempt in support of my sisters and of course in helping my brothers in knowing their obligations towards theor wives. Though i have read teh books "Gift to the bride" and various other books maybe 6 years back but i couldnt remember the exact traditions so i had to carry out a research to recall the whole thing in a more beter way so that i could communicate it rightly. After hours of research I have compiled my effort here and tried to be very precise and I ask Allah to give me the courage to speak nothing but the Truth and i seek refuge from slandering and exaggerating. and may Allah accept my humble effort and make it a path to my forgiveness and i hope it benefits teh Muslim ummah ... Aaameen
Firstly, The bond of a husband and wife is so pure and the rights are so equal that a marriage cannot take place against the consent of either the bride or groom. That is the first step which shows Equality in Islam regarding marriage. Each have an equal obligation towards each other all their life, though in different aspects. Marriage in Islam is for teh sake of modesty and comfort. The quran says:
"They are your
garments and you are their garments." (Surah Al Baqarah 2:187).
"And among His signs is this,
that He created for you mates from among yourselves that you may dwell in
tranquillity with them and He has put love and mercy between your hearts:
verily in that are signs for those who reflect." (Surah Al Rum 30:21)
The next verse is a verse that has always put me to great thought:
"You will not be able to deal equally between (your) wives, however, much you may wish to do so. But turn not altogether away (from one), leaving her in suspense, If you do good and be righteous, then surely Allah is ever Forgiving, Merciful." (4:129)
In the above verse Allah Himself is syaing that you cannot balance two wives equally Allah u akbar but then u see he has indeed allowed 4 marriages. Despite who knows us better than Allah, It means that justice equally can never be done to both wives and i believe this to be the biggest obligation to a man who is having 2 or more wives, he should be awars that he will never be able to be just with both but must try to be so in the material aspect, The verse actually depicts teh fact that the heart is so infantile that it will be more towards one wife in sum aspects and more yearning for the otehr in other aspects. The Prophet May Allah bless him, would treat all wives equally but then he loved Aisha May Allah be pleased with her the most.
another aspect of marriage is when Allah says :
"…consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good." (An-Nisa': 19)
Almighty Allah has addressed all Muslims, comhanding them to behave, and consort with women in kindness; associate with them in life with goodwill and sympathy and never give them trouble. This is a general guidance. This verse is, as it were, the heading and the text of this chapter. The Holy Prophet [sallallaahu alyhi wasallam] has explained this verse by his words and practice. He gave such importance to the need of showing misbehaviour to women at that he is reported to have said in a Tradition:
"Meaning: The best of you are those who behave well with their women and I am best of you in behaving well with my women. (Tirmidhi - chapter on right of a women over her husband Tradition no. 1172)
The Holy Prophet [sallallaahu alyhi wasallam] attached so much importance to the protection of the rights of women and ensuring good behaviour with them that he has explained this matter in many Traditions. The first Tradition on this subject is one narrated by Hazrat Abu Hurairah wherein the Holy Prophet is reported to have said:
"I advise you to wish well for the women. You should accept this advice of mine."
Allah u Akbar what more better examples can i get. The Prophet Peace be upon him took a race with his wife Ayesha May Allah be pleased with her and she had out ran him later when she gained weight he again took a race with her and out ran her. Subhan Allah such was teh love of the Prophet for his wives.
The man has the responsibilty of teh maintenance of the wife, which includes her clothing, her residence and her food. If teh wife goes out to work the Husband should appoint a lady to ease teh house chores for the wife. The wife may not spend any of her earning on teh household as it is the responsibility of teh man to take care of her, and if she does spend her earnings then it is indeed her goodness and may Allah reward her for it. The husband should appoint a wet nurse for the children hath the wife not be ble to feed the children coz of pain or any other reason. Today wet nurse is not a concept anymore, but if we turn back in time and we go to the time of the Prophet (PBUH) we see that wet nurses were appointed for teh children and the children were even fed by the wet nurses, just because teh mother had so many children to look after or sometimes the pain of feeding the child was too much. Allah u akbar
Halima was the wet nurse of Prophet Muhammad (PBUH) The rights in Islam for teh wife are so much just that we are all so unaware.
The man should not get jealous of his wife and suspect her as
The Prophet (s) said: "Do not be excessively jealous of your wife lest evil be hurled at her on your account" (la tukthir al-gheerata `ala ahlika fa turama bi al-su'i min ajlik) and he said: "Allah is jealous and the believer is jealous; and Allah's jealousy is that the believer should not go to that which Allah has forbidden for him" (inna Allaha yagharu wa al- mu'minu yagharu wa gheerat Allahi in ya'tiya al-mu'minu ma harrama `alayhi).
Now i am going to highlight the most sever aspect which has actually annoyed a lot of men whom i have spoken to about, but its not a matter of getting anyone annoyed but a matter of putting forward facts :
Thereafter the Holy Prophet [sallallaahu alyhi wasallam] has spoken a very serious sentence of far-reaching consequences. When the meaning of this sentence is explained to men they get annoyed. That sentence is:
"This means that according to the laws of the Shari'ah the only demand you can make of them is that they should live with you in your house".
the Jurists have deduced a ruling of delicate nature and which makes men annoyed. The ruling lays down that according to the Shari'ah it is not the responsibility of a woman to cook food for the household. For this purpose the Jurists have divided women into two classes. Women of one class are those who do household work, including cooking food in their parent's houses. The other class consists of women who do not cook food in their father's house where cooks are employed for this work. If after marriage a woman of the latter class goes to her husband's house she is not at all responsible to cook food, religiously, legally, morally or otherwise. On the other hand, that wife may ask her husband to hire a cook for her as man is obliged to provide her with food along with other necessaries of life. The Jurists write:
"It is the responsibility of the husband to provide his wife with cooked food."
The wife cannot be forced to cook food neither by force, nor by the law, because the Holy Prophet [sallallaahu alyhi wasallam] has said in clear words:
"This means: You have a right to keep them in your house which it is not lawful for them to leave without your permission."
With this exception the laws of the Shari'ah have imposed no responsibility on them.
However, If she belongs to the first category the one who used to cook food in her parents' house she too is not legally responsible to cook food i.e. she cannot be compelled by law to cook food. However, the responsibility falls on her only morally. In such a case the husband is responsible only to provide the food materials. Even then it is not her responsibility to cook food for the husband and the children. A wife in this class cannot ask her husband to provide her with cooked food. However, if she refuses to cook food for her husband and the children, the court cannot force her to do it. The respected Jurists have explained these problems at great length.
Our society has teh tradition of Women cooking and cleaning but havent we just discussed in the beginning itself that Man should provide food (eatable or cooked) and clothes(wearbale and stitched) and a house(clean) These are the responsibilities of the man, But Alhamdulillah todays Muslim women are out doing their duties and Alhamdulillah, may Allah acceot their effort.
So my dear Brothers in Islam Apapreciate your wife's service to you, isnt it enough that she has left her whole family and come to live with you in your strange house with your strange family (with strange i mean no offence i mean she is not acquainted to your house)
I am not really trying to offend men but i am actually tryingto increase the awareness of men regarding their obligations towards their wife, This entire research of mine is dedicated to the forming of a better society and not for the women to give up their duties towards tehir husbands and neither for the man to get disheartened.
i have taken into consideration greatly
"Tirmidhi Book of Suckling, Chapter on the rights of a wife over her husband tradition no. 1162"
Okay my dear brothers and sisters, I hope we all comply to our duties and may Allah acceot my humble effort on this article.and please forward this article of mine to as many brothers who need to be made aware of their duties and to the sisiters who should teach their children their duties. and lets make it a Sadaqa Jaariah
Aaameen
Wa Akhir ud da'wana Anil Hamdu lillahi rabbil aalameen
JAzak Allah khair was salam
Sunday, October 19, 2008
Etiquettes of Mosques
Mufti-e-Azam Hadhrat Maulana Muhammad Shafi' Usmani (Rahimullah) writes the following chapter in his Tafseer "Maa'riful Qur'an":
Scholars have named fifteen items as etiquettes of the mosques. They are:
On entering the mosque one should greet the people already sitting there, with salam and if there is no one then say 'Assalamu 'Alayna Wa 'Ala Ibadallahi-Saliheen' (but this is required when those present in the mosque are not offering their extra prayer or reciting Qur'an. If they are busy in any of these acts, then he should not greet them.)
After getting in the mosque one should offer two Rak'ats as tahiyyah tul-masjid. (This is required at a time when offering prayers is not prohibited, that is the time of sun rise, sun set or when sun is directly overhead.)
Should not carry out any transactions of sale or purchase in the mosque.
Should not carry any weapons in the mosque.
Should not make an announcement for the search for any of his lost items.
Should not raise his voice in the mosque.
Should not discuss worldly affairs in the mosque.
Should not quarrel with any one in the mosque.
Should not try to force his way into a row where there is no room.
Should not cross over in front of someone offering prayer.
Should avoid spitting or blowing of nose in the mosque.
Should not crackle fingers in the mosque.
Should not play with any part of the body.
Should keep clean of any filth, and should not take a baby or an insane along in the mosque.
Should keep busy in remembrance of Allah abundantly.
After listing these fifteen etiquettes Qurtubi has remarked that whoever has fulfilled these requirements has done justice with the mosque, and it has become a place of charm and security for him.
Scholars have named fifteen items as etiquettes of the mosques. They are:
On entering the mosque one should greet the people already sitting there, with salam and if there is no one then say 'Assalamu 'Alayna Wa 'Ala Ibadallahi-Saliheen' (but this is required when those present in the mosque are not offering their extra prayer or reciting Qur'an. If they are busy in any of these acts, then he should not greet them.)
After getting in the mosque one should offer two Rak'ats as tahiyyah tul-masjid. (This is required at a time when offering prayers is not prohibited, that is the time of sun rise, sun set or when sun is directly overhead.)
Should not carry out any transactions of sale or purchase in the mosque.
Should not carry any weapons in the mosque.
Should not make an announcement for the search for any of his lost items.
Should not raise his voice in the mosque.
Should not discuss worldly affairs in the mosque.
Should not quarrel with any one in the mosque.
Should not try to force his way into a row where there is no room.
Should not cross over in front of someone offering prayer.
Should avoid spitting or blowing of nose in the mosque.
Should not crackle fingers in the mosque.
Should not play with any part of the body.
Should keep clean of any filth, and should not take a baby or an insane along in the mosque.
Should keep busy in remembrance of Allah abundantly.
After listing these fifteen etiquettes Qurtubi has remarked that whoever has fulfilled these requirements has done justice with the mosque, and it has become a place of charm and security for him.
saying of Hazrat Umer RZA
Ahnaf Bin Qais (May Allah SWT be pleased with him) is reported to have said that he has heard Hazrat Umer (May Allah Be pleased with him) say :
1. He who laughs more, his fear is decreased;
2. He who jokes alot, he is despised;
3. He who does a specific task more, is to gain fame in that field/task;
4. He who talks more is disgraced and defamed;
5. He who is defamed besomes shameless;
6. He who becomes shameless, loses piety;
7. He loses piety his heart becomes (spiritually) dead;
8. Whose heart becomes dead; for him the fire of hell is most suitable.
Taken from (Tanbeeh ul Ghafileen Mukammal pg 167)
Any mistake in translation kindly let me know as I am nothing but to ERR!
JAzak Allah khairan wa ahsnaul jaza
wa TAqabbal Allah minna wa minkum Ajmaeen
Allahumma aameen
1. He who laughs more, his fear is decreased;
2. He who jokes alot, he is despised;
3. He who does a specific task more, is to gain fame in that field/task;
4. He who talks more is disgraced and defamed;
5. He who is defamed besomes shameless;
6. He who becomes shameless, loses piety;
7. He loses piety his heart becomes (spiritually) dead;
8. Whose heart becomes dead; for him the fire of hell is most suitable.
Taken from (Tanbeeh ul Ghafileen Mukammal pg 167)
Any mistake in translation kindly let me know as I am nothing but to ERR!
JAzak Allah khairan wa ahsnaul jaza
wa TAqabbal Allah minna wa minkum Ajmaeen
Allahumma aameen
Tuesday, October 7, 2008
Have we Had the Most of Ramadan this Year?
Assalam Alaikum wa rahmatullahi wa barkatuhu
Ramadan, as usual, has flown by. Despite planning beforehand, many of us may have gotten caught up in a normal routine after accustoming ourselves to the change in schedule the blessed month brings.
This may have affected our initial plans to increase our worship, contemplation and to seek Allah's Forgiveness and Mercy with greater fervor.
Ask yourself these questions and see what you could have done to make the most of Ramadan this year..Insha Allah..next year..also..
===========
1. Have I kept pace with the amount of Quran I wanted to read, or have I fallen behind?
2. If so, how much do I have to read on a daily basis the rest of Ramadan to catch up?
3. Have I tried to attend Tarawih regularly, or did I use weak excuses to get out of it?
4. Did I ever pray the night prayer?
5. Did I try praying my five daily prayers with more sincerity, concentration, and focus than usual?
6. Did I invite anyone over for Iftar?
7. Did I help any needy person, even a panhandler or beggar, when I was fasting?
8. Did I regularly seek Allah's Forgiveness and Mercy with sincerity, fear and hope?
9. Did I encourage my family to fast or participate in regular opportunities for more
rewards that come with Ramadan (i.e. good deeds in general, but also Tarawih, more reading of the Quran, etc.).
10. Did I memorize any more Quran than what I knew before Ramadan started?
11. Did I try to be more patient in Ramadan than I normally am?
12. Did I try to control my anger, especially while fasting?
13. Did I try harder to avoid backbiting and slander?
14. Did I constantly check my intentions, to make sure that my good deeds were for the sake of Allah alone, not to impress others, gain their favor, or to show off?
15. Was there even an atom of pride in my heart?
16. Was I quieter and more contemplative?
17. Did I cry in my prayers?
18. Did I read more Islamic literature apart from the Quran?
19. Did I make sincere repentance to Allah, really feeling sorry for my sins, or did I just verbally say "Astaghfirullah" with no real remorse for my bad deeds?
20. Did I forgive those who hurt me?
21. Did I avoid hurting anyone with my attitude, words, intentions or actions?
22. Did I give any more Sadaqah than I normally give?
23. Did I share the message of Ramadan and Islam with a non-Muslim?
24. Did I share the message of Ramadan and Islam with a non-practicing Muslim family member or friend?
25. Did I feel annoyed at being hungry while fasting or did I rejoice?
=========
Will I even meet Ramadan next year?
Think about ths !!
Ramadan, as usual, has flown by. Despite planning beforehand, many of us may have gotten caught up in a normal routine after accustoming ourselves to the change in schedule the blessed month brings.
This may have affected our initial plans to increase our worship, contemplation and to seek Allah's Forgiveness and Mercy with greater fervor.
Ask yourself these questions and see what you could have done to make the most of Ramadan this year..Insha Allah..next year..also..
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1. Have I kept pace with the amount of Quran I wanted to read, or have I fallen behind?
2. If so, how much do I have to read on a daily basis the rest of Ramadan to catch up?
3. Have I tried to attend Tarawih regularly, or did I use weak excuses to get out of it?
4. Did I ever pray the night prayer?
5. Did I try praying my five daily prayers with more sincerity, concentration, and focus than usual?
6. Did I invite anyone over for Iftar?
7. Did I help any needy person, even a panhandler or beggar, when I was fasting?
8. Did I regularly seek Allah's Forgiveness and Mercy with sincerity, fear and hope?
9. Did I encourage my family to fast or participate in regular opportunities for more
rewards that come with Ramadan (i.e. good deeds in general, but also Tarawih, more reading of the Quran, etc.).
10. Did I memorize any more Quran than what I knew before Ramadan started?
11. Did I try to be more patient in Ramadan than I normally am?
12. Did I try to control my anger, especially while fasting?
13. Did I try harder to avoid backbiting and slander?
14. Did I constantly check my intentions, to make sure that my good deeds were for the sake of Allah alone, not to impress others, gain their favor, or to show off?
15. Was there even an atom of pride in my heart?
16. Was I quieter and more contemplative?
17. Did I cry in my prayers?
18. Did I read more Islamic literature apart from the Quran?
19. Did I make sincere repentance to Allah, really feeling sorry for my sins, or did I just verbally say "Astaghfirullah" with no real remorse for my bad deeds?
20. Did I forgive those who hurt me?
21. Did I avoid hurting anyone with my attitude, words, intentions or actions?
22. Did I give any more Sadaqah than I normally give?
23. Did I share the message of Ramadan and Islam with a non-Muslim?
24. Did I share the message of Ramadan and Islam with a non-practicing Muslim family member or friend?
25. Did I feel annoyed at being hungry while fasting or did I rejoice?
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Will I even meet Ramadan next year?
Think about ths !!
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