Moon-sighting:(Don’t disregard this beautiful Sunnah)

Moon-sighting:
(Don’t disregard this beautiful Sunnah)

▪️By Asma bint Shameem

I remember when I was a little girl, we would go up to the roof of our house on the 29th of Sha’baan and try to look for the new moon of Ramadhaan.

It brings backs fond memories to the mind and I can’t help but smile at the happiness and excitement that I felt as a child, trying to sight the new moon, perching on tiptoes, competing with my brother to spot it before he could!

▪️Will we begin fasting tomorrow? Will it be Ramadhaan?

And when we did actually see it, the delight…indescribable, the giggles…uncontrollable!

Sighting the moon was such a sweet joyful experience and it was part of the whole spirit of Ramadhaan. It only added to the sacred beauty and sanctity of the blessed month, and to our Ibaadah and submission to Allaah.

And now, many years later, as another Ramadhaan approaches us, I look forward to another chance to look for the moon, this time with my kids, teaching them the importance of this Sunnah, sharing with them their innocent joy and excitement…their delight at seeing the bright crescent that brings glad tidings of a blessed month full of mercy and barakah.

▪️And why shouldn’t it be so?

Yet nowadays, people have abandoned this beautiful Sunnah and have resorted to calculations, without even attempting to sight the moon.

They just sit at home, rely on a calendar and start their fasting based on calculations.

They forget that, to search for the new moon is an ACT OF IBAADAH and a means of EARNING REWARD from Allaah.

The Order from Allaah is to SEE the new moon
Allaah Subhaanahu wa Ta'ala commands us to SEE the moon and then to start fasting.

He said:

‎فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ

“So whoever among you sights (the crescent on the first night of) the month (of Ramadhaan), he must observe sawm (fast) that month…” [al-Baqarah 2:185]

Here Allaah uses the word  شَهِدَ which means to SEE something with the eye.

It is the SUNNAH of our beloved Prophet (sal Allaahu alayhi wa sallam)

The Sunnah is ‘seeing’ and not mere 'knowledge' of moon’s existence above the horizon.

There is a major difference between the 'birth' of the moon and actually 'seeing' it.

The moon might be 'born' but it is not always possible to immediately 'see' it.
It may NOT be visible to the human eye.

We need to realize that the month of Ramadhaan does not begin with the 'birth' of the moon.

It does not even begin when it becomes 'possible' to sight the moon.

The month of Ramadhaan, begins according to the Sunnah of the Messenger of Allah (sallAllahu alayhi wasallam), with the actual SIGHTING of the moon. This means a human EYE has to ‘see’ the crescent of Ramadhaan.

There are many, many Ahaadeeth encouraging us to ‘look’ ( with our eyes) for the new moon.

The Prophet (sal Allaahu alayhi wa sallam) said:

“Do not fast until you ‘SEE’ the new moon, and do not stop fasting until you ‘SEE’ it, and if it is concealed by clouds then count out (the thirty days of Sha’baan ) for it.” (Bukhaari, Muslim).

Reflect on the words of the Prophet (sal Allaahu alayhi wa sallam).

▪️What is he telling us to do?

He is clearly telling us to start and stop fasting when we sight the moon and then he's saying something really important. He's telling us "if it is concealed by clouds". That means that he is well aware of the fact that the moon might be behind the clouds. So it is 'born'. It is there behind the clouds. It is present.

Yet if we cannot SEE it, we are not supposed to start fasting, even if it is there behind the clouds. Nothing could be clearer than that!

Aaishah (Radhi Allaahu anha) said:
"The Prophet (sal Allaahu alayhi wa sallam) used to count the days in Sha’baan more carefully than at any other time, then he would fast when he SIGHTED (the new moon) of Ramadhaan." (al-Daaraqutni--saheeh).

▪️The Sahaabah would actually SIGHT the moon:

🔹Fadl said:

“I SAW the new moon (of Ramadhaan) on Friday. I then came back to Medeenah at the end of the month. Abdullah ibn Abbas asked me (about the new moon of Ramadhaan) and said: When did you SEE it? I said: We SAW it on Friday night. He said: (Did) you SEE it yourself?
I said: Yes, and the people also SAW it so they observed fast and Mu’awiyah also observed fast.” (Saheeh Muslim)

🔹And Anas ibn Maalik Radhi Allaahu anhu said:

"We were with ‘Umar radhi Allaahu anhu between Makkah and Madeenah and we LOOKED for the new moon. I was a man who had keen eyesight and I SIGHTED it..."

Now if something is a clear Order of Allaah, an established Sunnah of the Prophet (sal Allaahu alayhi wa sallam) and an undisputed practice of the Sahaabah, why would anyone want to go against it or do otherwise?

Yet there are people who resort to calculating the beginning or end of an Islaamic month.

Allaah knew exactly what progress would be made in astronomy and other sciences over the years.

He knew that there will come a time when it would be easy to calculate the birth of the moon.

Yet, in spite of that, He ordered us with His Infinite Knowledge and Wisdom, to 'see' the new moon and He instructed His Messenger (sal Allaahu alayhi wa sallam) to teach his Ummah the same.

▪️Argument:  “But there were no calculations back then. So can I resort to calculations now?”

Now someone might say that at the time of the Prophet (sal Allaahu alayhi wa sallam) there were no calculations, but now that we do, what's the harm in it?

But the fact of the matter is that astronomical calculations DID exist at the time of the Prophet (sal Allaahu alayhi wa sallam) and even way before that.

Astronomy and its calculations have been around for literally thousands of years before the Prophet (sal Allaahu alayhi wa sallam)'s time, some even say as early as around 2000 BC.

Yet he (sal Allaahu alayhi wa sallam) specifically told us NOT to calculate the birth of the moon; rather he told us to try and see it.

He (sal Allaahu alayhi wa sallam) said:

“We are an unlettered nation, we do not write or calculate. The month is such-and-such” and he gestured with his hands three times, and held down his thumb the third time, then he said, “or the month is such-and-such” and he  gestured with all of his fingers, meaning that the month may be twenty-nine days or it may be thirty.”
(al-Bukhaari, Muslim)

In this hadeeth, when the Prophet (sal Allaahu alayhi wa sallam) is saying that "we do not write or calculate", he is telling us to stay away from calculating the birth of the new moon and that there is no need to resort to astronomical calculations.

He (sal Allaahu alayhi wa sallam) is not telling us to be ignorant or uneducated.

He is also not saying that Muslims shouldn't calculate other things.

Actually, if you think about it, Islaam is the religion of knowledge.

In order for us to be good practicing Muslims, we have to CALCULATE.

Don't we calculate zakaat every year?
Doesn't inheritance and the distribution of property after someone dies require calculations?

This hadeeth is specifically telling us to stay away from ‘calculations’ of the “new moon”.

🔹 Ibn Taymiyah said:

"It is a basic fact of Islaam that we must SIGHT the crescent moon with regard to fasting, Hajj, ‘iddah,... and other rulings that are connected to the lunar calendar.

There are many texts from the Prophet which indicate that, and the Muslims are unanimously agreed on that.

NO difference of opinion was known concerning that in the past or in modern times, apart from some fuqaha’ after the third century AH, who claimed that if the new moon is covered by clouds it is permissible for an astronomer to follow calculations himself, so that if his calculations indicate that the moon could have been sighted he may fast, otherwise he should not.

This view, even though it is subject to the condition that there be clouds and it applies only to the astronomer, it is an ODD VIEW that is outweighed by the consensus on the opposite view. With regard to following calculations when the sky is clear or applying the results of the calculations to the general public, this is something thatNO  Muslim has EVER suggested.

The scholars unanimously agreed that it is not permissible to rely on calculations for proving the beginning and end of the fast and so on.

Al-Haafiz narrated in al-Fath (4/127) that al-Baaji said: "The CONSENSUS of the salaf is that calculations should not be relied on, and their consensus is PROOF for those who come after them."
(Majmoo’ al-Fataawa) 

🔹The Council of Senior Scholars issued an important statement on this topic:

"The Council has studied the issue of proving the new moon by means of calculation, and what has been narrated in the Qur’aan and Sunnah, and they have studied the comments of the scholars on this matter.

They have decided UNANIMOUSLY that astronomical calculations carry no weight in determining the new moon with regard to Islamic matters, because the Prophet  (sal Allaahu alayhi wa sallam) said, “Fast when you see it and stop fasting when you see it.”

And he  (sal Allaahu alayhi wa sallam) said: “Do not fast until you see it, and do not stop fasting until you see it.” And because of other evidence to that effect." (Fataawa al-Lajnah al-Daa’imah, 10/102)

▪️Can we use a TELESCOPE to spot the moon?

It is permissible to use telescopes etc. to sight the moon, because the telescope is just an aid to assist the human EYE, and it is different from calculating the time of the birth of the moon.

Shaikh Ibn Uthaymeen said:

“With regard to using a telescope to see the crescent, there is nothing wrong with it, but it is not necessary, because the apparent meaning of the Sunnah is that we should rely upon ordinary sighting and not anything else. But if it is used and the moon is sighted by a trustworthy person, then this sighting may be acted upon.

In the past, the people used that because they used to climb up the minarets on the night before the 30th of Sha’baan and the night before the 30th of Ramadhaan and look for it by means of a telescope.” (Fataawa ‘Ulama’ al-Balad al-Haraam p. 192, 193) 

🔹Sighting the new moon of Ramadhaan is a Fardh Kifaayah

The majority of scholars are of the view that sighting the new moon of Ramadhaan on the first night of the month is a Fardh Kifaayah (communal obligation).

This means that if everyone abandons 'looking' for the moon, then we are all sinful.

Shaykh Ibn ‘Uthaymeen said:

"It is obligatory to witness the new moon for establishing certain acts of worship.
If these acts are obligatory, such as fasting Ramadhaan and Hajj, then witnessing the new moon also becomes obligatory on at least a part of the Muslim Ummah (Fardh Kifaayah).
That is because, “what is necessary to fulfill the requirements of an obligation is an obligation itself.”

▪️The Sunnah Dua upon seeing the new moon:

The Prophet (sallAllahu alayhi wasallam) even taught us the dua to read when we see the new moon.

He Sal Allaahu Alaiyhi wa Sallam used to say:

‎اللهُ أَكْـبَر، اللّهُمَّ أَهِلَّـهُ عَلَيْـنا بِالأمْـنِ وَالإيمـان، والسَّلامَـةِ والإسْلام، وَالتَّـوْفيـقِ لِما تُحِـبُّ رَبَّنـا وَتَـرْضـى، رَبُّنـا وَرَبُّكَ الله

Allaahu Akbar. Allaahumma ahlilhu ‘alayna bi’l-yumni wa’l-eemaan wa’l-salaamah wa’l-islaam. Rabbiy wa rabbuka Allaah

Allaah is the greatest. O Allaah, make the new moon rise on us with blessing, faith, safety and Islam. My Lord and Your Lord is Allah).” (at-Tirmidhi - saheeh by al-Albaani)

So make an effort tonight to sight the Ramadhaan moon with full attention and eagerness and say this prayer if you see it.

And Allaah knows best.

Things that invalidate the fast

We would like you to give us a summary of things that invalidate the fast.

Praise be to Allaah.

Allaah has prescribed fasting in accordance with the highest wisdom.

He has commanded the fasting person to fast in a moderate manner, so he should not harm himself by fasting or consume anything that will invalidate the fast.

Hence the things that invalidate the fast are of two types:

Some of the things that invalidate the fast involve things coming out of the body, such as intercourse, deliberate vomiting, menstruation and cupping. These things that come out of the body weaken it. Hence Allaah has described them as being things that invalidate the fast, so that the fasting person will not combine the weakness that results from fasting with the weakness that results from these things, and thus be harmed by his fast or his fast no longer be moderate. And some of the things that invalidate the fast involve things entering the body, such as eating and drinking. If the fasting person eats or drinks, he does not achieve the purpose of fasting.

Majmoo’ al-Fataawa, 25/248

Allaah has summed up the things that break the fast in the verse where He says (interpretation of the meaning):

“So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”

[al-Baqarah 2:187]

In this verse Allaah mentions the main things that invalidate the fast, which are eating, drinking and intercourse. The other things that break the fast were mentioned by the Prophet (peace and blessings of Allaah be upon him) in his Sunnah.

There are seven things that break the fast, as follows:

1-     Intercourse

2-     Masturbation

3-     Eating and drinking

4-     Anything that is regarded as coming under the same heading as eating and drinking

5-     Letting blood by means of cupping and the like

6-     Vomiting deliberately

7-     Menstruation and nifaas

1. The first of the things that invalidate the fast is: intercourse.

This is the most serious and the most sinful of the things that invalidate the fast.

Whoever has intercourse during the day in Ramadaan deliberately and of his or her own free will, in which the two circumcised parts meet and the tip of the penis disappears in either of the two passages, has invalidated his fast, whether he ejaculates or not. He has to repent, complete that day (i.e., not eat or drink until sunset), make up that day’s fast later on and offer a severe expiation. The evidence for that is the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him) who said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said, “I am doomed, O Messenger of Allaah!” He said, “Why are you doomed?” He said, “I had intercourse with my wife (during the day) in Ramadaan.” He said, “Can you free a slave?” He said, “No.” He said, “Can you fast for two consecutive months?” He said, “No.” He said, “Can you feed sixty poor persons?” He said, “No.”…

Narrated by al-Bukhaari, 1936; Muslim, 1111.

No expiation is required for any of the things that break the fast apart from intercourse.

2. The second of the things that invalidate the fast is masturbation. 

This means causing ejaculation or climax by using the hand etc.

The evidence that masturbation is one of the things that invalidate the fast is the words of Allaah in the hadeeth qudsi in which He says of the fasting person: “He gives up his food and drink and desire for My sake.” Narrated by al-Bukhaari, 1894; Muslim, 1151. Causing ejaculation comes under the heading of the desire which the fasting person gives up.

Whoever masturbates during the day in Ramadaan has to repent to Allaah and refrain from eating and drinking for the rest of the day, and he has to make up that fast later on.

If he starts to masturbate then stops without ejaculating, he has to repent, but his fast is still valid, and he does not have to make it up later because he did not ejaculate. The fasting person should keep away from everything that provokes desire and shun bad thoughts.

With regard to the emission of madhiy (prostatic fluid), the most correct view is that it does not invalidate the fast.

3. The third of the things that invalidate the fast is eating or drinking

This refers to food or drink reaching the stomach via the mouth.

If anything reaches the stomach via the nose, this is like eating or drinking.

Hence the Prophet (peace and blessings of Allaah be upon him) said: “Snuff up water deeply into the nose (when doing wudoo’), except when you are fasting.” Narrated by al-Tirmidhi, 788. If water reaching the stomach via the nose did not invalidate the fast, the Prophet (peace and blessings of Allaah be upon him) would not have told those who are fasting not to snuff up water deeply into the nose.

4. The fourth of the things that invalidate the fast is anything that is regarded as coming under the same heading as eating and drinking

This includes two things:

1-     Transfusion of blood to one who is fasting – such as if he bleeds heavily and is given a blood transfusion. This invalidates the fast because blood is formed from food and drink.

2-     Receiving via a needle (as in the case of a drip) nourishing substances which take the place of food and drink, because this is the same as food and drink. Shaykh Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p/ 70.

With regard to injections which do not replace food and drink, rather they are administered for the purpose of medical treatment – such as penicillin or insulin – or are given to energize the body, or for the purpose of vaccinations, these do not affect the fast, whether they are intravenous or intramuscular (injected into a vein or a muscle). Fataawa Muhammad ibn Ibraaheem, 4/189. But to be on the safe side, these injections may be given at night.

Kidney dialysis, in which blood is extracted, cleaned and then returned to the body with the additional of chemical substances such as sugars and salts etc. is regarded as invalidating the fast. Fataawa al-Lajnah al-Daa’imah, 10/19

5. The fifth of the things that invalidate the fast is letting blood by means of cupping

Because the Prophet (peace and blessings of Allaah be upon him) said: “The cupper and the one for whom cupping is done have both invalidated their fast.” Narrated by Abu Dawood, 2367; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2047.

Donating blood comes under the same heading as cupping, because it affects the body in the same way.

Based on this, it is not permissible for a person who is fasting to donate blood unless it is essential, in which case it is permissible. In that case the donor has broken his fast and must make up that day later on. Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p. 71

If a person suffers a nosebleed, his fast is valid, because that happened involuntarily. Fataawa al-Lajnah al-Daa’imah, 10/264

With regard to bleeding that results from extraction of a tooth, surgery or a blood test etc., that does not invalidate the fast because it is not cupping or something that is similar to cupping, unless it has an effect on the body similar to that of cupping.

6. The sixth of the things that invalidate the fast is vomiting deliberately

Because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vomits involuntarily does not have to make up the fast, but whoever vomits deliberately let him make up the fast.” Narrated by al-Tirmidhi, 720, classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 577.

Ibn al-Mundhir said: The scholars are agreed that the fast of one who vomits deliberately is invalidated. Al-Mughni, 4/368.

Whoever vomits deliberately by sticking his finger in his throat, pressing his stomach, deliberately smelling something nasty or persisting in looking at something that makes him vomit, has to make up his fast later on.

If his gorge rises, he should not suppress it, because that will harm him. Majaalis Sharh Ramadaan, Ibn ‘Uthaymeen, p. 71.

7. The seventh of the things that invalidate the fast is the blood of menses and nifaas

Because the Prophet (peace and blessings of Allaah be upon him) said: “Is it not the case that when she gets her period, she does not pray or fast?” Narrated by al-Bukhaari, 304.

When a woman sees the blood of her period or nifaas (post-partum bleeding), her fast becomes invalid even if that is one moment before sunset.

If a woman feels that her period has started but no blood comes out until after sunset, her fast is still valid.

If the bleeding of a woman who is menstruating or in nifaas ceases at night and she has the intention of fasting, then dawn comes before she does ghusl, the view of all the scholars is that her fast is valid. Al-Fath, 4/148.

It is preferable for a woman to keep to her natural cycle and to accept that which Allaah has decreed for her, and not to take any medicine to prevent her period. She should accept what Allaah has decreed for her of not fasting during her period, and make up those days later on. This is what the Mothers of the Believers and the women of the Salaf used to do. Fataawa al-Lajnah al-Daa’imah, 10/151. In addition, it has been medically proven that these means of preventing menstruation are harmful and many women have suffered menstrual irregularities as a result. If a woman takes pills and her period stops as a result, that is fine, she can fast and her fast is acceptable.

These are things that invalidate the fast. All of them – apart from menses and nifaas – only invalidate the fast if three conditions are met: that the person was aware of the ruling and not ignorant of it; that he did it knowingly and not out of forgetfulness; and that he did it by choice and was not forced to do it.

We should also note some things that do not invalidate the fast:

Enemas, eyedrops, eardrops, tooth extraction and treatment of injuries do not invalidate the fast. Majmoo’ Fataawa Shaykh al-Islam, 25/233; 25/245

Medical tablets that are placed under the tongue to treat asthma attacks etc, so long as you avoid swallowing any residue.

Insertion of anything into the vagina such as pessaries, or a speculum, or the doctor’s fingers for the purpose of medical examination.

Insertion of medical instruments or IUD into the womb.

Anything that enters the urinary tract of a male or female, such as a catheter tube, or medical scopes, or opaque dyes inserted for the purpose of x-rays, or medicine, or a solution to wash the bladder.

Fillings, extractions or cleaning of the teeth, whether with a siwaak or toothbrush, so long as you avoid swallowing anything that reaches the throat.

Rinsing the mouth, gargling, sprays etc. so long as you avoid swallowing anything that reaches the throat.

Oxygen or anaesthetic gases, so long as that does not give the patient any kind of nourishment.

Anything that may enter the body via absorption through the skin, such as creams, poultices, etc.

Insertion of a fine tube via the veins for diagnostic imaging or treatment of the veins of the heart or any part of the body.

Insertion of a scope through the stomach wall to examine the intestines by means of a surgical operation (laparoscopy).

Taking samples from the liver or any other part of the body, so long as that is not accompanied by administration of solutions.

Endoscopy, so long as that is not accompanied by administration of solutions or other substances.

Introduction of any medical instruments or materials to the brain or spinal column.

And Allaah knows best.

TARAAWEEH AND ITS ISSUESby ASMA BINT SHAMEEM

TARAAWEEH AND ITS ISSUES

by ASMA BINT SHAMEEM

🔹1. WHAT IS TARAAWEEH?   

 

Taraaweeh is the prayer that is prayed in Ramadhaan at night after praying Ishaa'. It is a confirmed Sunnah of the Prophet (Sal Allaahu Alayhi wa sallam) and a regularly established practiced of the Sahaabah. 

It is called 'Taraaweeh' because the Sahaabah used to make their prayers very long in Ramadhaan, eager to please Allaah and do their best to earn Jannah. 

And when they got tired, they would rest (istaraahu) after every two or four rak'ahs.

The Prophet (Sal Allaahu Alayhi wa sallam) said: 

"Whoever prays qiyaam (Taraaweeh) in Ramadhaan out of faith and in the hope of reward, all his previous sins will be forgiven." 

(al-Bukhaari, Muslim)

Al-Haafiz Ibn Rajab said:

"Note that in the month of Ramadhaan the believer engages in jihad al-nafs on two fronts: during the day by fasting and during the night by praying qiyaam. Whoever combines these two types of jihad will be given reward without limit."

 

🔹2. Don't make it more important than Ishaa'

People are very keen to read the Taraaweeh prayer, which is very good, of course. 

That is to be highly encouraged. 

But the problem arises if we give things more importance than what Allaah places on it. 

Some people will give so much importance to Taraaweeh that they make it even more important than the Ishaa' prayer. 

They may miss Ishaa', that's acceptable to them. But they will never, ever miss Taraaweeh.  

And we all see,and know, so many people doing that. 

They never pray or maybe pray occasionally here and there. We never see them at the masjid, not even for Jumu'ah. And come Ramadhaan, they will come every single day to the masjid, even if they are tired, even if it is late. 

But they will not miss Taraaweeh.

  

Or they may even be regular in their daily prayers in Ramadhaan but after Ramadhaan is over, they stop praying altogether, although they are very, very regular and very keen to pray Taraaweeh.  

Now, please don't get me wrong. 

I'm not discouraging them from coming to Taraaweeh. 

At least they are making the effort, alhamdulillaah. 

It becomes an issue when Taraaweeh takes precedence and greater importance than Fardh prayers. 

Dear brothers and sisters, we have to keep our priorities straight. 

Remember that Taraaweeh prayer is MUSTAHABB, and recommended while Ishaa prayer is FARDH. 

Allaah will NOT PUNISH US if we don't pray Taraaweeh. 

But Allaah WILL ask us if we don't pray our FARDH prayers.  

The questioning will be about the Faraidh, the obligations, NOT the voluntary or nawaafil Ibaadaat.

 

🔹3. Missing Taraaweeh and not praying it at all 

Indeed, Taraaweeh is one of the greatest acts of worship by means of which we can come closer to Allaah, our Lord, beg Him for forgiveness and hope for His Mercy, all the while earning immense reward from Him. 

Yet, some people don't understand the virtues of this beautiful prayer and have a very casual attitude towards it. 

They either just sit at home doing nothing, although they are awake, or they spend their time at the gym, or shopping, eating, playing, watching TV or movies, etc. and miss out on this golden chance. 

And although, we will not be sinful if we don't pray Taraaweeh, what a waste of abeautiful opportunity! 

Here Allaah is handing it out to us by the handfuls! 

He's showering us with blessings upon blessings...mercy upon mercy....forgiveness upon forgiveness! And we just sit at home and let this chance of a lifetime pass by?

What could be a greater loss than that?!! 

🔹4. Taraaweeh in the masjid is much better than Taraaweeh at home 

  

It is much better for the brothers to pray Taraaweeh in the masjid. 

That's because the Prophet (Sal Allaahu Alayhi wa sallam) led the people in the masjid to pray Taraaweeh for three consecutive nights, as was narrated in Saheeh Bukhaari by Aaishah Radhi Allaahu anha. 

Also that was the practice of Umar Radhi Allaahu anhu and the other Sahaabah because the Prophet (Sal Allaahu Alayhi wa sallam) said:  

"Whoever prays qiyaam with the imam until he leaves, it will be as if he spent the whole night in prayer." (Tirmidhi-- saheeh by al-Albaani)  

 

It was said to Ahmad ibn Hanbal: 

"Do you prefer a man to pray with the people in Ramadhaan or on his own? 

He said:  He should pray with the people." (Tuhfat al-Ahwadhi)

🔹5. But Taraaweeh can also be prayed at home   

If some people cannot go to the masjid for some reason, they miss the Taraaweeh prayers all together thinking that it can only be prayed in the masjid.  

Although it is better for them to pray it in the masjid, it is also allowed to pray Taraaweeh at home. 

So don't miss out on this wonderful opportunity, thinking that you cannot pray this virtuous prayer at home. 

🔹6. Oh no! I missed Ishaa and they're praying Taraaweeh!  What should I do?   

Sometimes you may get to the masjid late for whatever reason, and the Ishaa prayer has already finished. The Imaam is praying Taraaweeh, but you have not yet prayed 'Ishaa. 

So what to do? 

Don't be the like the ones who go to the back, quickly read four fast Rakaat Ishaa', separate from the rest of the congregation while they are praying Taraaweeh and then quickly join the congregation.  

That is against the etiquette of prayer, and there's no khushoo' in your fardh prayer.

Solution: 

Since the Taraaweeh prayer is read ONLY after  you're done with Ishaa' so what you can do is to join the congregation and pray with them. However, you make the intention for your Ishaa prayer while they are praying with the intention of Taraaweeh.  

Then, when the Imaam finishes and says salaam after two rakaat, you don't say salaam; rather you stand up and complete the rest of your Ishaa prayer. It is perfectly OKAY for you to have a different intention and the Imaam has a different intention.

Shaikh Ibn Baaz said: 

"There is nothing wrong with his praying with them with the intention of praying 'Isha', according to the more correct of the two scholarly views. When the imam says the tasleem he should stand up and complete his prayer. It was proven in Saheeh al-Bukhaari and Muslimfrom Mu'aadh ibn Jabal that he used to pray 'Isha', then he would go back to his people and lead them in 'Isha' prayer, and the Prophet (peace and blessings of Allaah be upon him) did not denounce that. This indicates that it is permissible to offer a fard prayer behind someone who is praying a naafil prayer."

(Majmoo' Fataawa al-Shaykh Ibn Baaz) 

🔹7. Stay till the end 

Some people leave the congregation before the Imaam is finished because of various reasons. It could be that they want to pray more Nawaafil once they go home or they think that one shouldn't be praying more than eight rakaat (if the Imaam is reading more than that) or because they want to pray witr just before suhoor, etc. 

But in doing so, they miss out on the reward of praying the whole night. 

That's because the Prophet (Sal Allaahu Alayhi wa sallam) said: 

"Whoever prays with the imaam until he finishes, Allaah will record for him as if he spent the whole night in prayer" (al-Tirmidhi--saheeh by al-Albaani)   

So whoever finishes with the Imaam will have the reward of spending the whole night in prayer, even if you go home and sleep! Subhaan Allaah! And whoever left early, will only get the reward of whatever he prayed.   

Someone asked Shaykh Ibn Baaz: 

If a person prays in Ramadhaan with someone who prays twenty-three rak'ahs, but he only prays eleven and does not complete the prayer with the imam, is this action of his in accordance with the Sunnah? 

He replied: "The Sunnah is to complete the prayer with the Imaam, even if he prays twenty-three rak'ahs, because the Messenger Sal Allaahu Alaiyhi wa Sallam said: 

"Whoever stands (in prayer) with the imam until he finishes, Allah will record for him (the reward of) spending a night in prayer." 

According to another report: "... The rest of that night."  

It is better for one who is praying behind an Imaam to stay with him until he finishes, whether he prays eleven rak'ahs or thirteen or twenty three or whatever. 

That is preferable, to follow the Imaam until he finishes." (Majmoo' Fataawa Ibn Baaz)  

And Imaam Ahmad used to pray with the Imaam and not leave until he finished, acting in accordance with the hadeeth.   

🔹8. More than one Imaam?

If there are two or more Imaams leading Taraaweeh in the masjid, then Taraaweeh prayer is the prayer of all the imaams. 

So if you want to attain the reward of spending the whole night in prayer, then do not leave until all the imaams have completed his prayer. 

 

🔹 9. What if I can't stay till the end?       

Try and do your best to stay till the Imaam finishes so that you can get the reward of praying the whole night. 

However, it happens that sometimes we just have to leave even if we so desperately want to stay till the end. And this may be  because of very valid reasons such as work, school, kids, health reasons, etc. 

In this situation, stay as much as you can and pray whatever Allaah enables you to. 

Allaah says:

‎فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ  

"Therefore fear Allah as much as you are able" (Surah at-Taghaabun)

Praying even two rakaat with the Imaam is much better than not praying at all. 

And of course, Allaah is well aware of your situation and your niyyah. 

So do your best and hope in the Mercy of Allaah.    

ibn al-Mubaarak said:

"Maybe a small action is made great by its intention, and maybe a great action is made small by its intention."

 

🔹 10. I want to finish with the Imaam but I want to delay my Witr 

 

There are many well-known ahaadeeth which encourage us to DELAY our Witr, and to make it the LAST prayer of the night. 

That is indeed a preferred thing to do.

The Prophet (sal Allaahu Alayhi  wa sallam) said: 

"Make the last of your prayer at night Witr." (Bukhaari, Muslim)

And he (sal Allaahu Alayhi  wa sallam) said:

"Night prayers are two by two, and when you feel that dawn is approaching, pray one rak'ah." (Bukhaari, Muslim)

So you want to follow the hadeeth and make Witr your last prayer of the night but you also want to get the reward of praying the whole night when you finish with the Imaam. 

How does one do that?

When the Imaam stands up for Witr, you stand up with him and join him in the prayer. However, you make your intention to pray more rakaat for taraaweeh, although the Imaam will have the intention of praying witr. Then when the Imaam says salaam, you dont say salaam; rather you stand up and add a rakah to the Witr and make it an even number. This way you finish with the Imaam and you can then go home and pray as much Tahajjud as you want before Suhoor and then pray your witr so as to make it your last prayer of the night.  

 

Shaykh Ibn Baaz was asked: 

"When some people pray Witr with the imam and the Imaam says the salaam, they stand up and do another rak'ah so that their Witr will be at the end of the night. What is the ruling on doing this?  Is it regarded as finishing the prayer with the Imaam?"  

He replied: 

"We do not know of there being anything wrong with this. The scholars stated that there is nothing wrong with doing that so that one will pray Witr at the end of the night. It is still true that he has stood with the imam until he finishes, because he stayed with him until the imam finished, then he prayed an extra rak'ah for a legitimate shar'i purpose, so that his Witr will be at the end of the night. There is nothing wrong with that, and that does not mean that he did not stay with the imam, rather he stayed with the imam until he finished, but then he did not finish with him, rather he delayed a little.” 

(Majmoo' Fataawa Ibn Baaz)   

🔹11. Can I pray witr twice in one night?

If you have prayed Witr with the Imaam, it is not allowed to pray Witr again at night later on.  

Shaykh Ibn Baaz was asked: 

If I have prayed Witr at the beginning of the night, then I get up to pray qiyaam at the end of the night, how should I pray? 

He replied: 

If you have prayed Witr at the beginning of the night then Allaah enables you to get up at the end of the night, then pray whatever you can two by two - without Witr, because the Prophet (sal Allaahu alaiyhi wa sallam) said: 

"There cannot be no two Witrs in one night." (al-Tirmidhi-- saheeh by al-Albaani) (Majmoo' Fataawa Ibn Baaz)   

🔹12. Can I pray Tahajjud/Nawaafil even after I have prayed witr? 

Indeed, the Prophet (sal Allaahu Alayhi  wa sallam) told us to make the Witr our last prayer of the night, However, this command is in the sense of it being mustahabb and preferable, not in the sense of it being obligatory and compulsory.

Proof:

When Aa'ishah Radhi Allaahu anha was asked about the Witr of the Prophet (sal Allaahu Alayhi  wa sallam) she described the way he (sal Allaahu Alayhi  wa sallam)prayed and then she said: ".... then he would pray two rak'ahs after that, whilst sitting down."

(Muslim)

 

Al-Nawawi said:  

"The correct view is that he (sal Allaahu Alayhi  wa sallam) performed these two rak'ahs after Witr sitting down, to demonstrate that it is permissible to pray after Witr, and to demonstrate that it is permissible to offer naafil prayers sitting down." 

Shaykh Ibn Baaz also said, explaining the reason why the Prophet (sal Allaahu alyahi wa sallam) prayed two rak'ahs after Witr: 

"The reason for that - and Allaah knows best - is to show to the people that it is permissible to pray after Witr." (Fataawa Islamiyyah)  

Ibn Hazm said:

"Witr at the end of the night is better, but whoever prays Witr at the beginning of the night, that is fine. It is permissible to pray after Witr but one should not repeat Witr."(al-Muhalla)

   

So if you want to pray Tahajjud at night, it is permissible for you to pray Witr with the congregation, then to pray more Nawaafil after that. 

You can pray as many rak'ahs as you want two by two. 

It does not have to be only two rakaat and do not repeat Witr.  

🔹13. Should I pray 8 or 20?  

Some people go to extremes and fight with each other over the number of rakaat in the Taraaweeh prayer. They refuse to pray in the masjid that has eight rakaat or twenty rakaat and or just sit in the back if the Imaam is reading more than eight. 

Dear brothers and sisters, there's no need to fight, argue or get angry. 

It is perfectly OKAY to read EIGHT rakaat and it is ALSO OKAY to read TWENTY.

    

Proof:

A man came to the Prophet (Sal Allaahu Alayhi wa sallam) and asked: 

"How are the night prayers done? He (Sal Allaahu Alayhi wa sallam) said: 

"The night prayers are two by two, then when you fear that dawn is about to break, pray Witr with one rak'ah."

(al-Bukhaari)

Here we see that the Prophet (Sal Allaahu Alayhi wa sallam) told the man how to do the night prayer but did not specify the number of rakaat. 

Yes, the Prophet (Sal Allaahu Alayhi wa sallam) himself used to pray eight at night but when the man asked him about it, he did not tell him to pray only eight. 

Rather he left the number to him.

This shows that the matter is FLEXIBLE and broad in scope. 

A person may pray two, twenty or two hundred rakaat if he likes, and then he can pray Witr.

Imam Ahmad said:

"There is no set number of rak'ahs for qiyaam during Ramadhaan, because the Prophet (Sal Allaahu Alayhi wa sallam)  did not set a number."   

Shaykh Ibn Baaz said:    

“It is proven that 'Umar Radhi Allaahu anhu told the one whom he appointed among the Sahaabah to pray eleven rak'ahs, and it is also proven that they prayed twenty-three rak'ahs based on his command. 

This indicates that the matter is broad in scope and that the matter was flexible according to the Sahaabah. 

That is also indicated by the words of the Prophet (Sal Allaahu Alayhi wa sallam) :"The night prayers are two by two." (Majmoo' al-Fataawa)

🔹14. Can I hold the Qur'aan (Mus-haf) while praying Taraaweeh?

It is much BETTER and more preferred that one should NOT be reading from the Qur'aan while praying Taraaweeh, in order to have full concentration and better khushoo' and avoiding excessive movements.  

However, IF reading from the Qur'aan while praying Taraaweeh, gives you better UNDERSTANDING of what the Imaam is reading, (that goes especially for non-Arabic speaking people), and gives you more KHUSHOO' and concentration, then some Ulama allowed holding the Qur'aan and following the recitation of the Imaam.  

🔹15. Taraweeh is proven from the Sunnah; it is NOT a bid'ah     

The Taraaweeh prayer is a CONFIRMED SUNNAH of the Prophet (Sal Allaahu alayhi wa sallam) and the established practice of his Sahaabah. 

The Prophet (sal Allaahu alayhi wa sallam) HIMSELF prayed it and led the people as did the Sahaabah, Tabi'een and the great Ulama of the following generations, following his example. 

 

Proof:

Aa'ishah Radhi Allaahu anha said that the Messenger of Allaah (sal Allaahu alayhi wa sallam) prayed one night in the masjid, and the people followed him in prayer. Then he prayed the next night, and many people came. Then they gathered on the third or fourth night, and the Messenger of Allaah (sal Allaahu alaiyhi wa

sallam) did not come out to them. 

The next morning he (sal Allaahu alayhi wa sallam) said: 

"I saw what you did, and nothing kept me from coming out to you except the fact that I FEARED that it would be made OBLIGATORY for you." And that was in Ramadhaan." 

(al-Bukhaari and Muslim)

  

This proves that praying Taraweeh in congregation is prescribed according to the Sunnah of the Prophet (sal Allaahu alayhi wa sallam), but he (sal Allaahu alayhi wa sallam) refrained from doing it continuously because he feared that it might become fardh on me and you. 

When the Prophet (sal Allaahu alayhi wa sallam) passed away, Umar Radhi Allaahu anhu revived this Sunnah since this reservation was no longer there, because the Sharee'ah was established and complete.  

 

When Ali Radhi Allaahu anhu passed by the masaajid in which there were lamps during the month of Ramadhaan, he said:

'May Allaah illuminate Umar's grave for him as he illuminated our mosques for us." (al-Mughni).  

 

🔹16. Any specific duas to be read in between every two or four rakaat❓

There is a very common misconception that there are some specific duas (called 'Dua Taraaweeh') to be read in between the rakaat. 

You see people reading it and even some masaajid have overhead projectors that highlight and show these duas to the people so that they can read them.

There is NO PROOF in the Sharee'ah for that. 

    

And neither the imam nor those praying behind him should read those duas.

That's because acts of worship are 'tawqeefi' which mean that Ibaadah is governed by the principle that nothing is permitted except that which was prescribed by the Prophet (sal Allaahu alayhi wa sallam).  

Constantly doing a particular act of worship at a particular time without any evidence for that from the Sharee'ah comes under the heading of BID’AH or innovation. 

The Prophet (sal Allaahu alayhi wa sallam)  said: "Whoever does an action that is not part of this matter of ours (Islam) will have it rejected." 

(al-Bukhaari, Muslim)

🔹17. Finishing the Qur'aan in Taraaweeh early does NOT mean there's no more Taraaweeh 

Some people are under the impression that if they finish the recitation of the Qur'aan early in Ramadhaan, then there's no more Taraaweeh.  

That's absolutely NOT TRUE.  

The main goal in Ramadhaan is to stand in qiyaam at night...every single night, read a lot of Qur'aan and reflect on the ayaat....NOT to quickly finish the Qur'aan from cover to cover whether in five days or ten days or whatever and then the rest of Ramadhaan, you are 'off' from Taraaweeh! 

Reading the Qur'aan in Taraaweeh is not a 'chore' or 'burden' that you get off your head. It is to humble yourself before Allaah, get yourself away from the dunya and its glamor and bring yourself back to the reality that one day we have to face our Lord and give account of ourselves. 

It is hard to believe that there are masaajid in Pakistan that hold Taraaweeh prayers in the first ten days of Ramadhaan ONLY. 

Why? 

So that they are 'done' with Taraaweeh and they don't have to pray this beautiful prayer for the rest of the nights of Ramadhaan because they 'finished' the Qur'aan. 

Now they can do what they want; relax, shop, have fun, go to sleep... basically go back to their 'pre-Ramadhaan' state! 

May Allaah guide us all and enable us to see and realize the real purpose of fasting and qiyaam and enable us to achieve that. Ameen.

 

And Allaah knows Best.

The search for love

The search for love 

(English and Tamil)

By. Yasmin Mogahed

I spent my life running after the creation. I have always been what you might call ‘needy’. I needed friends, I needed people. All the time. And I couldn’t handle letdowns.

But at the heart of what makes us run after the creation, is simply love. The need to give and receive love. This need has been put in us by the Creator. And every need created by God, has been created for a purpose. The need to give and receive love was created as a driver. A driver that pushes us back to God. You see, we began with God, and God wants us to come back to Him in this life—even before we come back to Him in the next. So He puts inside us, drivers intended to bring us back. Intended to bring us back Home.

But our problem is we get lost along the way.

We can’t deny the drive; but we get lost because we seek to fulfill it in the wrong way. We look to fulfill that need in the wrong place. The driver was created by God to take us to Him. But instead, that driver takes us towards the creation. And that’s where we get lost.

Why do we run after other people? Why do we run after money? Why do we run after status, or power? We run after these things because we want love and respect. And we believe that by attaining these things, we will succeed at getting both love and respect.

But there is a fascinating formula that governs this world. And it is very, very simple. Unfortunately, we almost always get this formula wrong.  Yes, we all have that same driver inside us, but the human being is hasty. We prefer the immediate over the delayed, the seen over the unseen, the physical over the spiritual. We run first to what we can see and feel and touch. We run first to what we *think* is closer. We do this because while the human being is needy and dependent, the human being is also impatient and weak. We go for what seems closest, easiest, quickest.

So we go towards the creation.

See, we think that the more we run after this world (dunya)–the more we run after the love of people, and wealth and beauty and status–the more we will have of it. We think that the more intensely we want something, the more likely we are to get it. And when we don’t get it, we become angry—so angry—at God Himself. As though the *intensity* of my wanting, somehow makes me entitled to having.

But the more we drown in this false equation, the more we fail at reaching our goal, and the more we miss the true–but simple–equation of love and life. That equation is clear: The more intensely we want the creation itself, the less likely we are to attain it. If it is love you need, and you seek it from the creation, you will never *truly* get it. Or get enough. Anything of the creation sought for its own sake will evade you.

And will never fill you.

Even happiness itself: The more you run after it, the more it evades you. But if you run to God instead, happiness will run after you. If you run to God instead, the love of people will run after you. If you run to God instead, success will run after you. True success in this life, and the next. If you run to God instead, provision will run after you. This, brothers and sisters, is the secret formula for which tyrants have burned down cities, and kings have searched the world—but never found.

This is the secret. The only formula you need to know.

In a profound hadith (Prophetic teaching), a man came to the Prophet (pbuh) and said: “O Messenger of God, direct me to an act, which if I do, God will love me and people will love me.” He said: “Detach yourself from the world, and God will love you. Detach yourself from what is with the people, and the people will love you.”  [Ibn Majah]

Ironically, the less we chase after the approval and love of the people, the more we gain it. The less needy we are of others, the more people are drawn to us and seek our company. This hadith teaches us a profound Truth. Only by breaking out of the orbit of the creation, can we succeed with both God—and people.

To run to God is a movement of the heart. To run to God is to strive with everything He has given you. Running to God is movement. If you are passive, you are not moving. You are falling. Movement to God, running to God, is to face your heart towards Him in every motion of life. It is to face every goal, every intention, every End towards Him. He becomes the object of your striving. The means of your striving. The ultimate End of your striving. But you keep striving. You keep working to be the best mother you can. The best father. The best neighbor, the best student, daughter, son, employee.

This is the legacy of all our Prophets, peace be upon them all. Their bodies were in dunya. Striving. The Prophet (pbuh) was the best leader, the best father, the best husband, the best friend. His body was working hard in dunya. For a while. But his heart was always with Allah. His heart was already in Akhira (Hereafter), even while his body was still here—for a time. His heart was already Home. His heart saw through the illusions of this life. His limbs worked hard. So hard. He bled, and cried, and strived. His body stood until his feet cracked. His body was abused in Ta’if. His body lost sleep, and felt hunger, and thirst, and fever, and pain. And loss.

But his heart faced only Allah.

And with Allah there is no hunger, thirst, pain, or loss. His body had to strive in different directions; he was a father, a leader, a friend, a husband. But while his body had to strive in all those places, his heart faced only One. Only one direction.

His heart faced only God.

As Ibrahim (AS) said so beautifully: 

“Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.” (6:79)

Ibrahim (AS) focused the face of his heart only on Allah. Completely. Haneefan. Completely. You will find that to only partially face your heart to God is to suffer. And that suffering is in proportion to the degree of partial submission.

Allah tells us in the Quran: 

“O you who have believed, enter into submission completely [whole-heartedly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.” (2:208)

There is pain in just partial submission. There is a pain in not entering into peace and security—the *only* peace and security—completely. With one’s *whole* heart. There is pain in half a sajdah (prostration). There is a pain in putting your heart (even partially) in anyone else’s hands. And that pain continues until you turn your entire heart *only* in one direction. Until you turn your entire heart *only* towards Him. He becomes the only true aim of your striving.

As we say at least 17 times every single day: “You alone do we worship and You alone do we seek for help.” (1:5). Allah is the only true End, and the only true means to that End. No one gets to Allah without Allah. La hawla wa la quwat illa billah: “There is no change and no strength, except by God.”

The one who turns his heart completely to God in this way, reaches true freedom. And that person can no longer be harmed by the creation. The fire couldn’t burn Prophet Ibrahim (AS). The ‘fires’ of the creation cannot harm the one who’s heart faces only God. The financial, physical, emotional, social, and psychological fires cannot harm the one who’s heart is *only* with God. Externally, the person might look harmed, but in Reality, such a person is never harmed. The haqiqah of the situation is not harm, but good, as we know from the words of our beloved Prophet (pbuh):

“Strange is the case of a believer, there is good for him in everything—and this is only for the believer. If a blessing reaches him, he is grateful to God, which is good for him, and if an adversity reaches him, he is patient which is good for him.” [Muslim]

And this is only for the believer. This is only for the one who’s heart is turned completely and only in one direction. Remember, Allah says:

“O you who have believed, enter into Islam [submission and peacefulness] completely [whole-heartedly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.” (2:208)

Enter into peace and security completely. Complete security is only for those who enter completely. But remember the heart is not a still entity. The heart is by definition that which turns (hence the Arabic word for heart ‘qalb’ comes from the root which means ‘to turn’). The heart by definition is that which turns. So our object in life is to keep bringing the heart back to focus, back to center, back to God. And we consistently seek God’s help, as the Prophet (pbuh) used to supplicate most of all: “Oh turner of hearts, set our hearts firm on Your deen (way).”

This constant reorientation is tawbah. Return. Again and again and again. Until we meet Him. Only the one who gives up this fight, fails. Only the one who—due to complacency or despair—gives up the fight of constantly bringing the heart back to focus, fails in this life and the next.

We all want love. From God, and from the creation. We are all running towards something. Ironically, the more we run after the creation, the more the creation runs away from us! As soon as we stop running after the creation, and reorient, as soon as we start running towards God, the creation runs after us. It’s a simple, simple formula:

Run towards the creation, you lose God and the creation. Run towards God, you gain God *and* the creation.

Allah is Al Wadud (The Source of Love). Therefore, love comes from God—not people. As one author, Charles F. Haanel, put it: “To acquire love… fill yourself up with it until you become a magnet.”

When you fill yourself with the Source of love (Al Wadud), you become a magnet for love. Allah teaches us this in the beautiful hadith Qudsi:

“If Allah has loved a servant [of His], He calls Gabriel (on whom be peace)     and says: ‘I love So-and-so, therefore love him.’” He (the Prophet pbuh) said: “So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: ‘Allah loves So-and-so, therefore love him.’ And the inhabitants of heaven love him.” He (the Prophet pbuh) said: “Then acceptance is established for him on earth. (Muslim Bukhari, Malik, & Tirmidhi)

We’re all running. But so few of us are running in the right direction. We have the same goal. But to get there, we need to stop. And examine if we are running towards the Source–or just a reflection.

படைப்பின் பின்னாலேயே என் வாழ்க்கையைக் கழித்தேன்.  நான் எப்போதுமே 'தேவையானவன்' என்று நீங்கள் அழைக்கக்கூடியவனாக இருந்திருக்கிறேன்.  எனக்கு நண்பர்கள் தேவை, எனக்கு மக்கள் தேவை.  எல்லா நேரமும்.  மேலும் என்னால் மனச்சோர்வைக் கையாள முடியவில்லை.

ஆனால் படைப்பின் பின்னால் நம்மை ஓட வைப்பதன் இதயம் வெறுமனே காதல்.  அன்பைக் கொடுப்பதும் பெறுவதும் அவசியம்.  இந்தத் தேவை படைப்பாளரால் நமக்குள் ஏற்படுத்தப்பட்டுள்ளது.  மேலும் கடவுளால் உருவாக்கப்பட்ட ஒவ்வொரு தேவையும் ஒரு நோக்கத்திற்காக உருவாக்கப்பட்டது.  அன்பைக் கொடுக்கவும் பெறவும் வேண்டிய அவசியம் ஒரு ஓட்டுநராக உருவானது.  நம்மை மீண்டும் கடவுளிடம் தள்ளும் ஒரு ஓட்டுனர்.  நீங்கள் பார்க்கிறீர்கள், நாம் கடவுளிடம் இருந்து தொடங்கினோம், இந்த வாழ்க்கையில் நாம் அவரிடம் திரும்பி வர வேண்டும் என்று கடவுள் விரும்புகிறார் - அடுத்த வாழ்க்கையில் நாம் அவரிடம் திரும்புவதற்கு முன்பே.  எனவே அவர் நமக்குள் வைக்கிறார், ஓட்டுனர்கள் நம்மை மீண்டும் கொண்டு வர எண்ணினர்.  எங்களை வீட்டிற்கு அழைத்து வர எண்ணியது.

ஆனால் வழியில் தொலைந்து போவதுதான் நமது பிரச்சனை.

நாம் ஓட மறுக்க முடியாது;  ஆனால் நாம் அதை தவறான வழியில் நிறைவேற்ற முற்படுவதால் தொலைந்து போகிறோம்.  அந்தத் தேவையை தவறான இடத்தில் பூர்த்தி செய்யப் பார்க்கிறோம்.  சாரதி நம்மை அவனிடம் அழைத்துச் செல்வதற்காக இறைவனால் படைக்கப்பட்டவர்.  ஆனால் அதற்கு பதிலாக, அந்த இயக்கி நம்மை படைப்பை நோக்கி அழைத்துச் செல்கிறது.  அங்குதான் நாம் தொலைந்து போகிறோம்.

நாம் ஏன் மற்றவர்களின் பின்னால் ஓடுகிறோம்?  நாம் ஏன் பணத்தின் பின்னால் ஓடுகிறோம்?  நாம் ஏன் அந்தஸ்து அல்லது அதிகாரத்தின் பின்னால் ஓடுகிறோம்?  அன்பும் மரியாதையும் வேண்டும் என்பதற்காகவே நாம் இவற்றைப் பின்தொடர்கிறோம்.  இந்த விஷயங்களை அடைவதன் மூலம், அன்பு மற்றும் மரியாதை இரண்டையும் பெறுவதில் வெற்றி பெறுவோம் என்று நாங்கள் நம்புகிறோம்.

ஆனால் இந்த உலகத்தை ஆளும் ஒரு கண்கவர் சூத்திரம் உள்ளது.  மேலும் இது மிக மிக எளிமையானது.  துரதிர்ஷ்டவசமாக, இந்த சூத்திரத்தை நாங்கள் எப்போதும் தவறாகப் புரிந்துகொள்கிறோம்.  ஆம், நம் அனைவருக்குள்ளும் அதே இயக்கி உள்ளது, ஆனால் மனிதன் அவசரப்படுகிறான்.  தாமதமானதை விட உடனடி, காணப்படாததை விட காணப்பட்ட, ஆன்மீகத்தை விட உடல்.  நாம் பார்க்கக்கூடிய மற்றும் உணரக்கூடிய மற்றும் தொடுவதற்கு முதலில் ஓடுகிறோம்.  நாம் நெருக்கமாக நினைப்பதை நோக்கி முதலில் ஓடுகிறோம்.  நாம் இதைச் செய்கிறோம், ஏனென்றால் மனிதன் தேவையுடனும், சார்ந்திருப்பவனாகவும் இருக்கும்போது, ​​​​மனிதனும் பொறுமையற்றவனாகவும் பலவீனமாகவும் இருக்கிறான்.  எது மிக நெருக்கமானது, எளிதானது, விரைவானது என்று தோன்றுகிறது.

எனவே நாம் படைப்பை நோக்கி செல்கிறோம்.

பாருங்கள், நாம் இந்த உலகத்தை (துன்யா) எவ்வளவு அதிகமாக ஓடுகிறோமோ, அவ்வளவு அதிகமாக மனிதர்களின் அன்பையும், செல்வத்தையும், அழகையும், அந்தஸ்தையும் தேடி ஓடுகிறோம் என்று நினைக்கிறோம்.  நாம் எதையாவது எவ்வளவு தீவிரமாக விரும்புகிறோமோ, அவ்வளவு அதிகமாக அதைப் பெறுவோம் என்று நினைக்கிறோம்.  நாம் அதைப் பெறாதபோது, ​​​​கடவுள் மீது நாம் கோபப்படுகிறோம்-அவ்வளவு கோபப்படுகிறோம்.  என் விருப்பத்தின் தீவிரம் எப்படியோ என்னைப் பெறுவதற்கு உரிமையுடையதாக்குகிறது.

ஆனால் இந்த தவறான சமன்பாட்டில் நாம் எவ்வளவு அதிகமாக மூழ்கிவிடுகிறோமோ, அவ்வளவு அதிகமாக நம் இலக்கை அடையத் தவறிவிடுகிறோம், மேலும் காதல் மற்றும் வாழ்க்கையின் உண்மையான - ஆனால் எளிமையான - சமன்பாட்டை நாம் இழக்கிறோம்.  அந்த சமன்பாடு தெளிவாக உள்ளது: படைப்பை நாம் எவ்வளவு தீவிரமாக விரும்புகிறோமோ, அவ்வளவுக்கு நாம் அதை அடைவதற்கான வாய்ப்பு குறைவு.  அது உங்களுக்குத் தேவையான அன்பாக இருந்தால், அதை நீங்கள் படைப்பிலிருந்து தேடினால், நீங்கள் அதை உண்மையாக பெறமாட்டீர்கள்.  அல்லது போதும்.  தனக்காகத் தேடும் படைப்பு எதுவும் உங்களைத் தவிர்த்துவிடும்.

 உங்களை ஒருபோதும் நிரப்பாது.

மகிழ்ச்சியும் கூட: நீங்கள் எவ்வளவு அதிகமாக அதன் பின்னால் ஓடுகிறீர்களோ, அவ்வளவு அதிகமாக அது உங்களைத் தவிர்க்கிறது.  ஆனால் அதற்கு பதிலாக நீங்கள் கடவுளிடம் ஓடினால், மகிழ்ச்சி உங்களைப் பின்தொடரும்.  அதற்கு பதிலாக நீங்கள் கடவுளிடம் ஓடினால், மக்களின் அன்பு உங்களைப் பின்தொடரும்.  அதற்கு பதிலாக நீங்கள் கடவுளிடம் ஓடினால், வெற்றி உங்கள் பின்னால் ஓடும்.  இம்மையிலும் மறுமையிலும் உண்மையான வெற்றி.  அதற்குப் பதிலாக நீங்கள் கடவுளிடம் ஓடினால், உணவு உங்களுக்குப் பின்னால் ஓடும்.  சகோதர சகோதரிகளே, கொடுங்கோலர்கள் நகரங்களை எரித்ததற்கான ரகசிய சூத்திரம் இதுதான், மன்னர்கள் உலகம் முழுவதும் தேடினர்-ஆனால் கண்டுபிடிக்கப்படவில்லை.

இதுதான் ரகசியம்.  நீங்கள் தெரிந்து கொள்ள வேண்டிய ஒரே சூத்திரம்.

ஒரு ஆழமான ஹதீஸில் (தீர்க்கதரிசன போதனை), ஒரு மனிதர் நபி (ஸல்) அவர்களிடம் வந்து கூறினார்: "கடவுளின் தூதரே, ஒரு செயலுக்கு என்னை வழிநடத்துங்கள், நான் செய்தால், கடவுள் என்னை நேசிப்பார், மக்கள் என்னை நேசிப்பார்கள்."  அவர் சொன்னார்: “உலகத்திலிருந்து விலகி இரு, கடவுள் உன்னை நேசிப்பார்.  மக்களுடன் இருப்பதில் இருந்து விலகி இருங்கள், மக்கள் உங்களை நேசிப்பார்கள்.  [இப்னு மாஜா]

முரண்பாடாக, மக்களின் அங்கீகாரத்தையும் அன்பையும் நாம் எவ்வளவு குறைவாக துரத்துகிறோமோ, அவ்வளவு அதிகமாக அதைப் பெறுகிறோம்.  மற்றவர்களிடம் நாம் எவ்வளவு குறைவாக தேவைப்படுகிறோமோ, அவ்வளவு அதிகமான மக்கள் நம்மிடம் ஈர்க்கப்படுகிறார்கள் மற்றும் எங்கள் நிறுவனத்தை நாடுகிறார்கள்.  இந்த ஹதீஸ் ஒரு ஆழமான உண்மையை நமக்குக் கற்றுத் தருகிறது.  படைப்பின் சுற்றுப்பாதையில் இருந்து வெளியேறுவதன் மூலம் மட்டுமே, கடவுள் மற்றும் மக்கள் ஆகிய இருவருடனும் நாம் வெற்றிபெற முடியும்.

கடவுளிடம் ஓடுவது இதயத்தின் இயக்கம்.  கடவுளிடம் ஓடுவது என்பது அவர் உங்களுக்கு வழங்கிய அனைத்தையும் கொண்டு பாடுபடுவதாகும்.  கடவுளிடம் ஓடுவது இயக்கம்.  நீங்கள் செயலற்றவராக இருந்தால், நீங்கள் நகரவில்லை.  நீங்கள் வீழ்கிறீர்கள்.  கடவுளை நோக்கி ஓடுவது, கடவுளை நோக்கி ஓடுவது, வாழ்க்கையின் ஒவ்வொரு அசைவிலும் உங்கள் இதயத்தை அவரை நோக்கிச் செல்வதே.  ஒவ்வொரு இலக்கையும், ஒவ்வொரு நோக்கத்தையும், ஒவ்வொரு முடிவையும் அவரை நோக்கி எதிர்கொள்வதாகும்.  அவர் உங்கள் முயற்சியின் பொருளாக மாறுகிறார்.  உங்கள் முயற்சியின் வழிமுறைகள்.  உங்கள் முயற்சியின் இறுதி முடிவு.  ஆனால் நீங்கள் தொடர்ந்து முயற்சி செய்கிறீர்கள்.  உங்களால் முடிந்த சிறந்த தாயாக நீங்கள் தொடர்ந்து உழைக்கிறீர்கள்.  சிறந்த தந்தை.  சிறந்த அயலவர், சிறந்த மாணவி, மகள், மகன், பணியாளர்.

இது நம் நபிமார்கள் அனைவரின் மரபு, அவர்கள் அனைவருக்கும் சாந்தி உண்டாகட்டும்.  அவர்களின் உடல்கள் துன்யாவில் இருந்தன.  பாடுபடுகிறது.  நபி (ஸல்) அவர்கள் சிறந்த தலைவர், சிறந்த தந்தை, சிறந்த கணவர், சிறந்த நண்பர்.  அவரது உடல் துன்யாவில் கடுமையாக உழைத்துக் கொண்டிருந்தது.  சிறிது நேரம்.  ஆனால் அவருடைய உள்ளம் எப்போதும் அல்லாஹ்விடம் இருந்தது.  அவரது இதயம் ஏற்கனவே அகிராவில் (இன்னும்) இருந்தது, அவரது உடல் இன்னும் இங்கே இருந்தபோதும்-சிறிது நேரம்.  அவரது இதயம் ஏற்கனவே வீட்டில் இருந்தது.  அவரது இதயம் இந்த வாழ்க்கையின் மாயைகளை பார்த்தது.  அவரது கைகால்கள் கடினமாக உழைத்தன.  மிகவும் கடினமானது.  அவர் இரத்தம் சிந்தினார், அழுதார், பாடுபட்டார்.  கால்கள் வெடிக்கும் வரை உடல் நின்றது.  அவரது உடல் தாயிஃப் நகரில் துஷ்பிரயோகம் செய்யப்பட்டது.  அவரது உடல் தூக்கத்தை இழந்து, பசி, தாகம், காய்ச்சல் மற்றும் வலியை உணர்ந்தது.  மற்றும் இழப்பு.

ஆனால் அவரது இதயம் அல்லாஹ்வை மட்டுமே எதிர்கொண்டது.

 மேலும் அல்லாஹ்விடம் பசி, தாகம், வலி, இழப்பு எதுவும் இல்லை.  அவரது உடல் வெவ்வேறு திசைகளில் பாடுபட வேண்டியிருந்தது;  அவர் ஒரு தந்தை, ஒரு தலைவர், ஒரு நண்பர், ஒரு கணவர்.  ஆனால் அவரது உடல் எல்லா இடங்களிலும் பாடுபட வேண்டியிருந்தாலும், அவரது இதயம் ஒன்றை மட்டுமே எதிர்கொண்டது.  ஒரே ஒரு திசை.

அவரது இதயம் கடவுளை மட்டுமே எதிர்கொண்டது.

இப்ராஹிம் (அலை) அவர்கள் மிக அழகாகச் சொன்னார்கள்:

 "நிச்சயமாக, நான் வானங்களையும் பூமியையும் படைத்தவனிடம், சத்தியத்தின் பக்கம் சாய்ந்து விட்டேன், மேலும் நான் அல்லாஹ்வுக்கு இணை வைப்பவர்களில் ஒருவனல்ல."  (6:79)

இப்ராஹிம் (அலை) அவர்களின் இதயத்தின் முகத்தை அல்லாஹ்வின் மீது மட்டுமே செலுத்தினார்.  முற்றிலும்.  ஹனீபன்.  முற்றிலும்.  உங்கள் இதயத்தை ஓரளவு மட்டுமே கடவுளிடம் எதிர்கொள்வது துன்பம் என்பதை நீங்கள் காண்பீர்கள்.  மேலும் அந்த துன்பம் பகுதி சமர்ப்பிப்பின் அளவிற்கு விகிதத்தில் உள்ளது.

அல்லாஹ் குர்ஆனில் கூறுகிறான்:

“நம்பிக்கை கொண்டவர்களே, முழுமையாக [முழு மனதோடு] அடிபணியுங்கள் மேலும் சாத்தானின் அடிச்சுவடுகளைப் பின்பற்றாதீர்கள்.  நிச்சயமாக அவன் உங்களுக்கு தெளிவான எதிரியாவான்”  (2:208)

ஒரு பகுதி சமர்ப்பிப்பதில் வலி உள்ளது.  அமைதி மற்றும் பாதுகாப்பிற்குள் நுழையாமல் இருப்பதில் ஒரு வேதனை இருக்கிறது - ஒரே அமைதி மற்றும் பாதுகாப்பு-முழுமையாக.  ஒருவரின் முழு இதயத்துடன்.  அரை சஜ்தாவில் (சஜ்தா) வலி உள்ளது.  உங்கள் இதயத்தை (ஓரளவு கூட) வேறொருவரின் கைகளில் வைப்பதில் ஒரு வலி உள்ளது.  உங்கள் முழு இதயத்தையும் மட்டும் ஒரே திசையில் திருப்பும் வரை அந்த வலி தொடரும்.  உங்கள் முழு இதயத்தையும் அவரை நோக்கி மட்டுமே திரும்பும் வரை.  உங்கள் முயற்சியின் ஒரே உண்மையான நோக்கமாக அவர் மாறுகிறார்.

நாங்கள் ஒவ்வொரு நாளும் குறைந்தது 17 முறை சொல்வது போல்: "உன்னை மட்டுமே நாங்கள் வணங்குகிறோம், உன்னை மட்டுமே நாங்கள் உதவி தேடுகிறோம்."  (1:5).  அல்லாஹ் மட்டுமே உண்மையான முடிவு, அந்த முடிவுக்கு ஒரே உண்மையான வழி.  அல்லாஹ் இல்லாமல் யாரும் அல்லாஹ்வை அடைய முடியாது.  லா ஹவ்லா வ லா குவாத் இல்லா பில்லா: "கடவுளைத் தவிர வேறு எந்த மாற்றமும் இல்லை, வலிமையும் இல்லை."

இந்த வழியில் தனது இதயத்தை முழுமையாக கடவுளிடம் திருப்புபவர் உண்மையான சுதந்திரத்தை அடைகிறார்.  மேலும் அந்த நபருக்கு இனி படைப்பின் மூலம் தீங்கு செய்ய முடியாது.  இப்ராஹீம் நபியை நெருப்பால் எரிக்க முடியவில்லை.  படைப்பின் ‘நெருப்புக்கள்’ கடவுளை மட்டுமே நோக்கிய இதயத்தை பாதிக்காது.  நிதி, உடல், உணர்ச்சி, சமூக மற்றும் உளவியல் நெருப்புகள் இதயம் கடவுளுடன் மட்டுமே இருக்கும் ஒருவருக்கு தீங்கு விளைவிக்காது.  வெளிப்புறமாக, நபர் தீங்கு விளைவிப்பதாகத் தோன்றலாம், ஆனால் உண்மையில், அத்தகைய நபர் ஒருபோதும் பாதிக்கப்படுவதில்லை.  சூழ்நிலையின் ஹகீகா தீங்கு அல்ல, ஆனால் நல்லது, நம் அன்புக்குரிய நபி (ஸல்) அவர்களின் வார்த்தைகளிலிருந்து நாம் அறிவோம்:

"ஒரு விசுவாசியின் நிலை விசித்திரமானது, எல்லாவற்றிலும் அவனுக்கு நன்மை இருக்கிறது - இது விசுவாசிக்கு மட்டுமே.  ஒரு ஆசீர்வாதம் அவரை அடைந்தால், அவர் கடவுளுக்கு நன்றி செலுத்துகிறார், அது அவருக்கு நல்லது, ஒரு துன்பம் அவரை அடைந்தால், அவர் பொறுமையாக இருக்கிறார், அது அவருக்கு நல்லது.  [முஸ்லிம்]

மேலும் இது விசுவாசிகளுக்கு மட்டுமே.  இதயம் முழுவதுமாக ஒரே திசையில் திரும்பியவருக்கு மட்டுமே இது.  நினைவில் கொள்ளுங்கள், அல்லாஹ் கூறுகிறான்:

 “நம்பிக்கை கொண்டவர்களே, இஸ்லாத்தில் [சமர்ப்பணம் மற்றும் அமைதியை] முழுமையாக [முழு மனதோடு] நுழையுங்கள் மேலும் சாத்தானின் அடிச்சுவடுகளைப் பின்பற்றாதீர்கள்.  நிச்சயமாக அவன் உங்களுக்கு தெளிவான பகைவனாக இருக்கிறான்.  (2:208)

அமைதி மற்றும் பாதுகாப்பில் முழுமையாக நுழையுங்கள்.  முழுமையாக நுழைபவர்களுக்கு மட்டுமே முழுமையான பாதுகாப்பு.  ஆனால் இதயம் ஒரு நிச்சயமற்ற உறுப்பு அல்ல என்பதை நினைவில் கொள்ளுங்கள்.  இதயம் என்பது வரையறையின்படி அது திரும்புகிறது (எனவே இதயத்திற்கான அரபு வார்த்தையான ‘கல்ப்’ என்பது வேரில் இருந்து வந்தது, அதாவது ‘திரும்புவது’).  வரையறையின்படி இதயம் என்பது மாறிவிடும்.  எனவே நம் வாழ்வின் நோக்கம் இதயத்தை மீண்டும் ஒருமுகப்படுத்த, மீண்டும் மையத்திற்கு, மீண்டும் கடவுளிடம் கொண்டு வருவதே ஆகும்.  மேலும், நபிகள் நாயகம் (ஸல்) அவர்கள் எல்லாவற்றிற்கும் மேலாகப் பிரார்த்திப்பது போல, நாங்கள் தொடர்ந்து கடவுளின் உதவியை நாடுகிறோம்: "ஓ இதயங்களைத் திருப்பியவரே, எங்கள் இதயங்களை உங்கள் தீன் (வழி) மீது உறுதியாக இருங்கள்."

 இந்த நிலையான மறுசீரமைப்பு தவ்பா ஆகும்.  திரும்பு.  மீண்டும் மீண்டும்.  நாம் அவரை சந்திக்கும் வரை.  இந்த சண்டையை கைவிடுபவர் மட்டுமே தோல்வியடைகிறார்.  மனநிறைவு அல்லது விரக்தியின் காரணமாக, இதயத்தை மீண்டும் ஒருமுகப்படுத்துவதற்கான போராட்டத்தை கைவிடுபவர் மட்டுமே, இம்மையிலும் மறுமையிலும் தோல்வியடைகிறார்.

நாம் அனைவரும் அன்பை விரும்புகிறோம்.  கடவுளிடமிருந்தும், படைப்பிலிருந்தும்.  நாம் அனைவரும் எதையோ நோக்கி ஓடிக்கொண்டிருக்கிறோம்.  முரண்பாடாக, படைப்பின் பின்னால் நாம் எவ்வளவு அதிகமாக ஓடுகிறோமோ, அவ்வளவு அதிகமாக படைப்பு நம்மை விட்டு ஓடுகிறது!  நாம் படைப்பின் பின்னால் ஓடுவதை நிறுத்திவிட்டு, மறுசீரமைக்கும்போது, ​​​​கடவுளை நோக்கி ஓட ஆரம்பித்தவுடன், படைப்பு நம்மைப் பின்தொடர்கிறது.  இது ஒரு எளிய, எளிய சூத்திரம்:

படைப்பை நோக்கி ஓடுங்கள், கடவுளையும் படைப்பையும் இழக்கிறீர்கள்.  கடவுளை நோக்கி ஓடுங்கள், நீங்கள் கடவுளையும்  படைப்பையும் பெறுவீர்கள்.

அல்லாஹ் அல் வதூத் (அன்பின் ஆதாரம்).  எனவே, அன்பு கடவுளிடமிருந்து வருகிறது - மக்களிடமிருந்து அல்ல.  ஒரு எழுத்தாளரான சார்லஸ் எஃப். ஹானெல் இவ்வாறு கூறினார்: "அன்பைப் பெறுவதற்கு... நீங்கள் ஒரு காந்தமாக மாறும் வரை அதில் உங்களை நிரப்பிக் கொள்ளுங்கள்."

அன்பின் மூலத்தை (அல் வதூத்) நீங்கள் நிரப்பும்போது, ​​நீங்கள் அன்பின் காந்தமாக மாறுகிறீர்கள்.  அழகான ஹதீஸ் குத்ஸியில் அல்லாஹ் இதை நமக்குக் கற்பிக்கிறான்:

 “அல்லாஹ் ஒரு அடியாரை நேசித்திருந்தால், அவர் ஜிப்ரீலை (அவர் மீது சாந்தி உண்டாகட்டும்) அழைத்து, ‘நான் அப்படியானதை நேசிக்கிறேன், எனவே அவரை நேசி’ என்று கூறுகிறான்.  அவரை நேசிக்கிறார்.  பிறகு, அவர் (கேப்ரியல்) பரலோகத்தில் அழைக்கிறார்: ‘அல்லாஹ் அப்படிப்பட்டதை விரும்புகிறான், எனவே அவனை நேசி.’ மேலும் பரலோகவாசிகள் அவரை நேசிக்கிறார்கள்.  அவர் (நபி ஸல்) அவர்கள் கூறினார்கள்: “அப்போது அவருக்கு பூமியில் அங்கீகாரம் நிலைநாட்டப்படுகிறது.  (முஸ்லிம் புகாரி, மாலிக், & திர்மிதி)

நாம் அனைவரும் ஓடுகிறோம்.  ஆனால் நம்மில் மிகச் சிலரே சரியான திசையில் ஓடுகிறார்கள்.  எங்களுக்கும் ஒரே இலக்குதான்.  ஆனால் அங்கு செல்ல, நாம் நிறுத்த வேண்டும்.  நாம் மூலத்தை நோக்கி ஓடுகிறோமா அல்லது ஒரு பிரதிபலிப்பாக இருக்கிறோமா என்று ஆராயவும்.