Seven Kings Muslim Educational Trust (SKMET) is at the heart of the community in Seven Kings. Check out our blog to get the latest on what’s happening with SKMET.
Seven Kings Muslim Educational Trust (SKMET) is at the heart of the community in Seven Kings. Check out our blog to get the latest on what’s happening with SKMET.
Sawm (fasting) means to refrain from eating, drinking and cohabiting from Subh Sādiq (early dawn) to sunset with a niyyah (intention) of observing fast.
Fasting in the month of Ramadhān is one of the five pillars of Islām and is fardh (compulsory) upon every muslim who is sane and mature. Fasting has many physical, moral, and social benefits. However, Allāh ta’ālā has made fasting compulsory so that we become pious and God-fearing.
Fasting will not be valid without niyyah. It is not necessary to express the niyyah in words. However it is preferable to recite
Allāhumma Asūmu Laka Ghadan (O Allāh, tomorrow I shall be fasting for You only).
In the case of Ramadhān, it is better to make niyyah in the night. However, should a person fail to do so, then it is permitted to make the niyyah during the day before the majority of the day has passed.
Allāhumma laka Sumtu wa bika āmantu wa ‘alā rizqika aftartu
O Allāh! I fasted for You and in You do I believe and with Your provision (food) do I break my fast.
In all the above circumstances, only a single fast will become qadhā except in the case of number one (1), where qadhā and kaffārah both will become obligatory. (Consult an ‘Ālim regarding the rules of kaffārah).
Sawm is a shield, as long as he (the fasting person) does not tear it up.
Note: Fasting is a protection from Shaytān or from Allāh ta’ālā’s punishment in the hereafter. One who indulges in sins whilst fasting, such as lying, backbiting etc., they become the cause of the fast becoming wasted.
All good deeds are for the one who renders them, but fasting. Fasting is exclusively for me (Allāh).
Fasting is a shield and a powerful fortress.
I swear by that being in whose possession is the life of Muhammad! The odour of the mouth of a fasting person is sweeter to Allāh than the fragrance of musk.
Fasting is exclusively for Allāh, the reward of it (being limitless) no one knows besides Allāh.
Verily, Allāh and His angels send mercy upon those who eat suhūr.
Eat suhūr because in suhūr lies barakah.
Whosoever gives something to a fasting person in order to break the fast, for him there shall be forgiveness for his sins and emancipation from the fire of Jahannam; and for him (the one who gives) shall be the same reward as for him (whom he fed), without that person’s (the one who was fed) reward being diminished in the least.
(Ibn Khuzaymah, Al-Bayhaqī)
Whoever gave a person, who fasted, water to drink, Allāh shall give him a drink from my fountain where after he shall never again feel thirsty until he enters Jannah.
The fasting person experiences two (occasions) of delight: at the time of iftār and at the time he will meet his Rabb. (Al-Bukhārī)
Not a single prayer made by a fasting person at the time of breaking fast is rejected.
Marriage Seminar Held at Seven Kings Masjid
***Practical Advice to be given from an Islamic Perspective on Marriage and Divorce***
By ***Mufti Faraz Adam Al Mahmudi***
student of World renowned Shaykhul Ahadith Mufti Ebrahim Desai of askimam.com
Lo! The number of the months with Allāh is twelve months by Allāh’s Ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them… (9:36)
The specification of these four sacred months is stated in a hadīth narrated by Abū Bakrah radhiyallāhu ‘anhu that Rasūlullāh sallallāhu ‘alayhi wasallam said,
Verily time has completed its cycle and returned to its original stage as it was on the day Allāh created the heavens and the earth. The year consists of twelve months, four of which are sacred. Three of them occur consecutively; Dhul Qa’dah, Dhul Hijjah and Muharram, (the fourth being) Rajab of Mudar (named after the tribe of Mudar as they used to respect this month) which occurs between Jamādī-al-Ākhir and Sha’bān.
From out of the four sacred months, Muharram has been blessed with certain specific virtues. The noble Prophet sallallāhu ‘alayhi wasallam said,
The best of fasts besides the month of Ramadhān is the fasting of Allāh’s Month of Muharram and the best of salāh besides the fardh (compulsory) salāh is the tahajjud salāh.
In another hadīth, Ibn ‘Abbās radhiyallāhu ‘anhu reports that the Messenger of Allāh sallallāhu ‘alayhi wasallam said,
He who fasts on the day of ‘Arafāt (9th Dhul Hijjah), his fast will be a compensation for the sins of two years,and one who keeps a fast in the month of Muharram will receive the reward of thirty fasts for each fast.
(At-Tabarānī, At-Targhīb wat-Tarhīb)
The tenth day of the month of Muharram is known as ‘Āshūrā. It is one of the most important and blessed days in the Islamic calendar. Some ‘ulamā (scholars) are of the opinion that before the fasts of Ramadhān, the fast of the day of ‘Āshūrā was compulsory upon the Ummah. This is stated in a hadīth reported by ‘Ā’ishah radhiyallāhu ‘anhā that the noble Prophet sallallāhu ‘alayhi wasallam ordered the observance of the fast of ‘Āshūrā. However, when the fast of Ramadhān became compulsory, then whosoever wished, kept this fast and whosoever desired did not observe this fast. (Al-Bukhārī)
But the Prophet sallallāhu ‘alayhi wasallam, nevertheless, continued to fast this day and encouraged his companions to do the same. Ibn ‘Abbās radhiyallāhu ‘anhu says,
I did not see Rasūlullāh sallallāhu ‘alayhi wasallam anxiously await the fast of any day, which he gave preference to over other days, but this day, the day of ‘Āshūrā.
Humayd Ibn ‘Abdur Rahmān radhiyallāhu ‘anhu narrates that he heard Mu’āwiyah ibn Abī Sufyān radhiyallāhu ‘anhumā on the day of ‘Āshūrā, during the year he performed Hajj, saying on the pulpit,
O the people of Madīnah! Where are your ‘ulamā? I heard Rasūlullāh sallallāhu ‘alayhi wasallam saying, ‘This is the day of ‘Āshūrā. Allāh has not enjoined its fasting on you, but I am fasting it. Whosoever wishes, keep (this) fast and whosoever desires do not observe (this fast).’
In another hadīth, Ibn ‘Abbās radhiyallāhu ‘anhu narrates that the noble Prophet sallallāhu ‘alayhi wasallam came to Madīnah and found the Jews fasting on the day of ‘Āshūrā. Hence the noble Prophet sallallāhu ‘alayhi wasallam inquired of them, “What is (the significance of) this day on which you fast?” They replied, “This is a great day. On this day Allāh saved Mūsā ‘alayhis salām and his people and drowned Fir’awn and his nation. Thus, Mūsā ‘alayhis salām fasted on this day as a token of thanksgiving, therefore we too fast on this day.” The Messenger of Allāh sallallāhu ‘alayhi wasallam said, “We are more worthy of Mūsā and nearer to him than you.” Thereafter, the noble Prophet sallallāhu ‘alayhi wasallam fasted on this day and ordered (his companions radhiyallāhu ‘anhum) that a fast be kept on this day. (Muslim)
1) The noble Prophet sallallāhu ‘alayhi wasallam has exhorted and encouraged his Ummah to fast on this day. Abū Qatādah radhiyallāhu ‘anhu narrates that the noble Prophet sallallāhu ‘alayhi wasallam was asked regarding the fast of the day of ‘Āshūrā. The noble Prophet sallallāhu ‘alayhi wasallam replied,
“It is a compensation for the (minor) sins of the past year.”
Note: It must be borne in mind that wherever a promise of forgiveness of sins is made upon the fulfilment of some action, it is only the minor sins that are forgiven. The major sins are not forgiven without true tawbah (repentance).
2) One should also observe the fast of the 9th or 11th Muharram. Ibn ‘Abbās radhiyallāhu ‘anhu said, “When Rasūlullāh sallallāhu ‘alayhi wasallam observed the fast of the day of ‘Āshūrā and ordered (his companions radhiyallāhu ‘anhum) to fast, they said,
‘O Rasūlullāh sallallāhu ‘alayhi wasallam! It is a day revered by the Jews and Christians.’ Rasūlullāh sallallāhu ‘alayhi wasallam said, ‘The coming year, if Allāh wills, we will fast on the ninth (also).’
The noble Prophet sallallāhu ‘alayhi wasallam thereafter encouraged his companions radhiyallāhu ‘anhum to also fast on the 9th or 11th Muharram. He sallallāhu ‘alayhi wasallam said,
Should I live until the coming year, I will definitely fast on the ninth (also).
In another narration the noble Prophet sallallāhu ‘alayhi wasallam said,
… Fast a day before it or a day after.
‘Allāmah Ibn ‘Ābidīn Ash-Shāmī rahimahullāh has mentioned that to fast only on the day of ‘Āshūrā is al-makrūh at-tanzīhī.
3) One should be generous to one’s family and dependants and spend more on them than is normally spent. Abū Hurayrah radhiyallāhu ‘anhu reports that Rasūlullāh sallallāhu ‘alayhi wasallam said,
One who generously spends on his family on the day of ‘Āshūrā, Allāh will increase (his provision) for the whole year.
(Al-Bayhaqī, At-Targhīb wat-Tarhīb)
This hadīth is not very authentic according to the science of hadīth. However, scholars of hadīth like Al-Bayhaqī and Ibn Hibbān rahimahumallāh have accepted it as reliable. These are the only actions supported by ahādīth.
1) It is absolutely clear that the significance of the day of ‘Āshūrā is from the time of the noble Prophet sallallāhu ‘alayhi wasallam. However, many people regard this day as the day of mourning the martyrdom of Husayn radhiyallāhu ‘anhu. The martyrdom of Husayn radhiyallāhu ‘anhu was indeed a great tragedy, but Islam is not a religion of perpetual mourning. Abū Sa’īd radhiyallāhu ‘anhu relates that Rasūlullāh sallallāhu ‘alayhi wasallam has cursed mourners and those who listen to them. (Abū Dāwūd)
The pages of Islamic History are filled with the blood of the martyrs. Should we begin to mourn the martyrdom of the Sahābah radhiyallāhu ‘anhum alone, every other day would be a day of mourning. Thus, to attribute the significance of ‘Āshūrā to the martyrdom of Husayn radhiyallāhu ‘anhu is baseless. Therefore, the host of baseless customs with regard to his martyrdom — mourning, lamenting and displaying grief — must be discarded. If mourning were permissible, then the day of the demise of Rasūlullāh sallallāhu ‘alayhi wasallam would have been more worthy for mourning and lamenting.
2) The following misconceptions with regard to ‘Āshūrā are baseless:
• This is the day in which Ādam ‘alayhis salām was created.
• This is the day in which Ibrāhīm ‘alayhis salām was born.
• This is the day on which Qiyāmah will take place.
• Whoever has a bath on the day of ‘Āshūrā will never get ill.
3) Some regard the tenth of Muharram as a day of ‘Īd. They indulge in adornment, applying surmah (collyrium), wearing new clothes, spending lavishly and cooking a particular type of meal which is not generally prepared. All these actions are regarded as sunnah according to their belief, whereas no authentic narration sanctioning and permitting such actions can be found.
4) Another misconception is that the month of Muharram is an unlucky month; hence marriage ceremonies should be avoided in this month. This concept is again contrary to the teachings of Rasūlullāh sallallāhu ‘alayhi wasallam.
Let us observe this great day according to the way of Rasūlullāh sallallāhu ‘alayhi wasallam and the Sahābah radhiyallāhu ‘anhum and refrain from all innovations which deprive us of the blessings from Allāh ta’ālā. May Allāh ta’ālā guide us all upon the Straight Path and save us from every act which brings His Displeasure. Āmīn
A talk delivered by the respected Hadhrat Mufti Ibrahim Raja Hafizahullah. “Learn the purpose of this life and how to prepare for the next”. Delivered at Seven Kings Masjid, on Sunday 3rd May 2015 at 2.30pm. This is followed by a practical workshop delivered by Experienced, qualified Aalimahs. “Learn how to Bathe and Shroud the deceased”
Once again more than two million believers were honored to become the ‘Guests of Allah’ and through Divine Guidance have completed the rituals of Hajj with great love and enthusiasm. How fortunate are these souls who are blessed with the following words from Rasoolullah sallallahu alayhi wasallam:
Whoever performs Hajj for the Pleasure of Allah and therein utters no word of evil, nor commits any evil deed, shall return from it (free from sin) as the day on which his mother gave birth to him. Bukhaari, Muslim
Verily there shall be no reward for a Mabroor Hajj except Jannah. Bukhaari, Muslim
It is hoped that all the pilgrims were sincere in their intentions and had travelled thousands of miles only to secure the Pleasure of Allah by fulfilling the obligation laid down upon them. May Allah the Almighty grant all the pilgrims acceptance and grant them opportunity again and again to visit the Sacred Land. Aameen.
Nevertheless, I wish to draw the attention of the pilgrims towards certain points which are necessary and of utmost importance to observe about which many pilgrims seem to attach no importance.
Firstly, the sincerity of intention should remain even after the performance of Hajj. There should be no pomp or show. One should not wish to be called or recognised as a Haajji. Many people adopt the habit of talking frequently about their journey in order that people may come to know of their Hajj. They talk about the expenses incurred in the Way of Allah, their charity amongst the poor and needy, their devotion and worship, their assisting the weak and old, etc.; and all this is mentioned with the intention of gaining fame. This is a deceit from Shaytaan who ruins the ‘ibaadat of the person who is unaware of it. It is therefore of great importance that the pilgrim does not talk about his Hajj without necessity as it may lead to riyaa (show, insincerity). However, if necessity arises and one must talk about his Hajj then he is at liberty to do so. But, he must not indulge in this type of conversation unnecessarily.
Secondly, it is noted through experience, that many pilgrims return with nothing but the sad memories to reflect upon and this darkness filters through their tongues to the extent that they talk only about the hardships they have encountered during Hajj. The pilgrims should strictly refrain from this. On the contrary, they should talk about the greatness of the sacred places, the spiritual gains, the enjoyment in devotions of Haramayn ö Umrah, Tawaaf, Salaam on the Sacred Grave, Salaat in Masjidul Haraam and Masjidun Nabawi etc. If one looks at his journey of Hajj carefully he will find that the spiritual benefits far outweighs the physical hardships. Every second spent in these sacred places is incomparable with anything in the world. The journey of Hajj is a long journey; one has to travel by air, pass the immigrations, go through the customs, encounter people who speak foreign languages, etc. In these circumstances, difficulties are certain to arise. When we travel in our country, do we always travel with comfort and ease? Do we never encounter difficulty? Do we not find ourselves held up in traffic for hours on a Motorway? Considering the fact that 2-3 million pilgrims perform the rituals of Hajj at one time, in one place and that they all come from different countries and backgrounds and that many of them have never before used or seen the facilities available to them, I think the difficulties encountered are insignificant. Moreover, the pilgrims are rewarded abundantly by Allah ta‘aalaa upon every difficulty encountered in their journey whereas the same is not the case whilst we undertake other journeys.
Those people who engage in these types of conversation become the cause of discouragement to others who have not yet had the opportunity to perform Hajj. These unfortunate pilgrims fall into the category
…. and who stop (men) from the way of Allah, and from the Sacred Masjid, …
mentioned in Soorah Hajj in the Qur’aan. They should take heed that if people are discouraged by their conversation and postpone their Hajj then those who have discouraged them will be equally responsible.
Thirdly, the sign of a ‘Mabroor Hajj’ or ‘accepted Hajj’ is that upon one’s return, his life changes from worst to good. He becomes totally punctual in fulfilling the Commands of Allah ta‘aalaa. His love and inclination towards the Hereafter increases and love for the worldly pleasures decline. Therefore, it is essential that the pilgrim is watchful over his actions and conversations and should try his utmost to instil in himself good characters and refrain from all types of evil. He should endeavour to fulfill the obligations laid down by Allah and avoid all the things forbidden by Him.
Marriage is a vital part of a Muslim’s life. In fact marriage is so important in the religion of Islam that it is declared to be one half of one’s faith. As a Muslim one should live in accordance with the Islamic Jurisprudence in the way shown by the greatest of creations and the person who has the greatest impact on mankind in the existence of the universe, The Holy Prophet Muhammad (PBUH).
The Prophet Muhammad (PBUH) himself married and also encouraged others to marry. It has been reported that the Prophet Muhammad (PBUH) said,
‘A person who possesses the means to marry (i.e. he is able to work etc. to support a wife and children) and does not marry then he is not from amongst us (i.e. the believers).’
In another narration the Prophet Muhammad (PBUH) has been reported to have said,
‘Do not delay in three things; 1) The offering of the obligatory prayer. 2) The offering of the funeral prayer when the deceased’s body is present . 3) The marriage of a woman when her couple is found’
One can see from this statement that to become a complete and true believer one must act upon the advice given by the Prophet Muhammad (PBUH). This means marrying when the partner is found and not delaying it for too long.
For this reason, we at Seven Kings Masjid have organised a program regarding the “Beauty of Marriage in Islam” to keep the awareness of its importance between the Muslim ummah, especially the youth. The talk will be delivered in English by the world renowned scholar, Mufti Muhammad ibn Adam Al Kawthari.