A Monthly Editorial

Publication by

F
asting Ramadhan is an obligation that has been ordained in
The Daar Of the Quran, BO you who believe! Fasting is prescribed
(ordained) for you as it was prescribed for those before
Islamic Heritage you, that you may become Al-Muttaqun (the pious).C C [2:183].
Allah also said, BSo whoever of you sights (the crescent on the first
P.O. Box 450186 night of) the month (of Ramadhan, meaning he is present at his
Kissimmee, FL home), he must fast that month.C C [2:185]. The obligation of
fasting is also stated in the authentic Sunnah in several Hadiths. In
34745-0186 U.S.A. addition, the Ummah has agreed that fasting is well-established as
Fax (407) 348-9693 one of the cornerstones of Islam that Allah has ordained on every
DIHInc@Yahoo.com member of this Ummah.

Volume 9 Issue 10 Whoever fasts Ramadhan for the sake of Allah alone and
seeking the good rewards that He has prepared for those who fast,
Sha‘ban 1422 will gain Allah’s forgiveness for his sins. Abu Hurayrah narrated
October 2001 that the Prophet said, what translated means, “Whoever fasts
Ramadhan with Iman and I’htisab (seeking and anticipating the
reward with Allah alone) will be forgiven his previous sins.” [Al-
Bukhari].
In this issue
Abu Hurayrah also narrated that the Messenger of Allah
The Rules of Fasting ................. 2 said, what translated means “The five prayers and the Jum’ah
Obligations and prohibitions of (Friday prayer) to the next Jum’ah erase (the sins that are commit-
fasting ted) between them, as long as the major sins are avoided. And
Ramadhan to the next Ramadhan are erasers for (the sins that
Charity in Ramadhan .............. 8 are committed) between them, as long as the major sins are
Special Virtues and rewards avoided.” [Muslim].

From the Noble Quran ........... 11
Explaining Surat Al-‘Asr
Prophet Ibrahim in the Quran &
Sunnah ..................................... 12
The Prophet Said .................... 14
“The burden of proof...”
Neglecting fasting in Ramadhan is a major sin. Therefore,
the Muslim must save himself from Allah’s anger and wrath and
must perform the fast as Allah has prescribed and ordained on him.
Allah said, what translated means, BO you who believe! Ward off
from yourselves and your families a Fire whose fuel is men and
C [66:6].
stones.C
. . . continued on page 7

The Muslim Creed 1 October 2001 Vol. 9 No. 10

 The Rules of
Fasting
The Essential Elements of Fasting
1 — Intention: The Prophet said, what
translated means, “Actions are judged according to
the intention behind them, and every person shall
earn that which he intended.” [Al-Bukhari & Mus-
lim]. The intention to fast must be made before Fajr
and during every night of Ramadhan, during any part
of the night. Intention must not be announced or
uttered aloud, as it is an act of the heart and does not
involve the tongue.
2 — Abstaining from the acts that break the
fast from dawn until sunset: Allah said, what trans-
lated means, BEat and drink until the white thread
becomes distinct to you from the black thread of
the dawn. Then strictly observe the fast until
C [2:187].
nightfall.C
Manners and Etiquette of Fasting
1 — Eating Su’hur (predawn), for the Um-
mah has agreed that it is a Musta’hab (preferred) act,
although many people are unaware of its reward.
The Messenger of Allah said, “Eat Su’hur, for
Su’hur is Barakah (a blessing).” [Al-Bukhari &
Muslim]. The Barakah in the Su’hur originates from
the Su’hur enabling the person to gain strength and
in lessening the effects of fasting. The Sunnah is to
delay eating the Su’hur as much as possible.
2 — Breaking the fast quickly, for the Prophet
said, “People will still have some goodness as long
The Muslim Creed
as they rush to break the fast.” [Al-Bukhari &
Muslim]. It is better to break the fast on some dates.
The Messenger of Allah used to break his fast on
some Rutab (fresh dates) before he prays. If there
were no Rutab, then some dates before he prays. If
there were no dates, then some sips of water. [Ah-
mad & Abu Dawood].
3 — Using Siwak, which is encouraged for
those who fast, whether during the day or the night.
The Messenger of Allah said, what translated means,
“If it was not for fear that I make it hard for my
Ummah, I would order them to use Siwak before
every prayer.” [Al-Bukhari & Muslim].
4 — Discouraging exaggeration in Istinshaq
(inhaling water in the nose and then exhaling it during
Wudhu’). Laqeet ibn Saburah narrated, “I said, ‘O
Messenger of Allah! Tell me about Wudhu.’ He said,
‘Perform it perfectly, clean between the fingers,
and exaggerate in Istinshaq, except when you are
fasting.’” [Ahmad and As-Sunan]. Ibn Qudamah
said, “There is no harm if, while gargling or rinsing
the nose for the sake of purifying one’s self, water
reaches the throat unintentionally and without exag-
geration.”
5 — Swallowing the saliva: No specific
ruling was mentioned with regards this subject, since
no one can avoid doing this. Similarly, no one can
avoid breathing the dust that is in the air. Therefore,
such matters are among the permissible. Ibn
Taymiyyah said, “None of these acts breaks the fast.
Fasting is a part of the religion of Islam and both the
2 October 2001 Vol. 9 No. 10
ignorant and the knowledgeable need to know its
rules. If the preceding actions were forbidden by
Allah and His Messenger to the fasting person be-
cause they would break his fast, then it would have
been obligatory upon the Messenger to clarify this
fact.”
Permissible Acts During The Fast
1 — Pouring water over the head or the
body: Several companions reported that they saw the
Prophet pour water over his head while he was fast-
ing, due to thirst or extreme heat.
2 — Applying Kohl or eye drops to the eyes:
Anas reported that the Prophet applied Kohl (middle
eastern eye liner that has some medical benefits)
while he was fasting.
3 — Kissing the wife for whoever can control
himself: The Prophet’s wife, ‘Aaishah, may Allah be
pleased with her, said, “The Prophet used to kiss
and embrace while he was fasting, for out of all of
you, he had the most control over his desires.” [Al-
Bukhari & Muslim].
4 — The fasting person can eat, drink and
perform sexual intercourse from sunset until Fajr
(sunrise): The Prophet said, what translated means,
“Bilal makes the (first) call to prayer while it is
still dark. Therefore, eat and drink until he makes
the (second) call to the prayer.” [Al-Bukhari & Mus-
lim].
5 — Eating and drinking forgetting that you
are fasting: The Messenger of Allah said, “Whoever
eats and drinks, forgetting that he is fasting, then
he has to complete his fast, as it was Allah who fed
him and gave him something to drink.” [At-
Tirmithi].
Actions that Void the Fast
Actions that void the fast can be divided into
two types:
The Muslim Creed
1 — Those which void the fast and re-
quire that the day be made up for later:
a. Intentional vomiting : The Prophet said,
what translated means, “Whoever is overcome and
vomits, does not make up for the day. Whoever
vomits intentionally, must make up that day.”
[Abu Dawood, At-Tirmithi & An-Nasaii].
b. Ejaculation of sperm: Ejaculation voids
the fast even if it was just due to kissing, hugging, or
masturbation; and the day must be made up for.
c. If, while fasting, one has the intention to
break the fast, then his fast is void even if he does not
actually eat anything. Intention is one of the pillars
of the fast, and if one changes his intention, he will
have nullified his fast.
2 — Those which void the fast and re-
quire expiation:
The only action in this category is having
sexual intercourse with the spouse during the day in
Ramadhan. Once, a man came to the Messenger of
Allah and said to him, “I am destroyed, O Messenger
of Allah!” The Messenger said, “What has de-
stroyed you?” He said, “I had intercourse with my
wife during the day in Ramadhan.” The Prophet
asked, “Are you able to free a slave?” He said,
“No.” The Prophet asked, “Is it possible for you to
fast for two consecutive months?” He said, “No.”
The Prophet asked, “Is it possible for you to feed
sixty poor people?” He said, “No.” The Messenger
of Allah said, “Then sit (and do nothing).” [Ahmad,
At-Tirmithi & An-Nasaii].
Making Up for Missed Days
Making up for missed days in Ramadhan is an
obligation that has to be fulfilled. These days can be
made up for anytime, but before the next Ramadhan
starts. ‘Aaishah, may Allay be pleased with her, used
to delay making up for her missed days until the
month of Sha’ban, which precedes Ramadhan, even
though she had the ability to make up for these days
soon after Ramadhan.
3 October 2001 Vol. 9 No. 10
 The Goals of
Fasting
T
he acts of worship that the Muslims practice
seek to achieve certain goals and benefits
that Allah wants His slaves to acquire knowl-
edge in them and to comprehend and achieve them.
Among these acts of worship is fasting during the
lunar month of Ramadhan, which has several goals
that the Muslim must strive hard to achieve with his
heart and by his actions. These goals are as follows:
1 — Achieving At-Taqwa, that is, the fear
from Allah. Allah said, what translated means, BO
you who believe! Observing As-Sawm (fasting) is
prescribed for you as it was prescribed for those
before you, that you may become Al-Muttaqun
C [2:183]. Hence, fasting is a means to
(the pious).C
achieve At-Taqwa. In fact, all the acts of worship
and Taw’hid are methods and means to achieve At-
Taqwa, as Allah has said, what translated means,
BO mankind! Worship your Lord (Allah), Who
created you and those who were before you so
that you may become Al-Muttaqun.C C [2:21].
2 — Acquiring the rewards of Allah. Al-
Bukhari and Muslim narrated that Abu Hurayrah
related to the Prophet that he said, what translated
means, “Allah the Exalted said, ‘All the deeds of
the son of Adam are his, except for As-Siyam, for
it is Mine and I will reward for it.’”.
3 — The Prophet also said, “The Sa-im has
two happy moments: when he breaks his fast he is
The Muslim Creed
happy, and when he meets his Lord he is happy
because of his fast.” [Al-Bukhari & Muslim]. About
his saying, “When he breaks his fast he is happy,”
and Imam Muslim’s addition, “Because of his break-
ing his fast,” Imam Al-Qurtubi commented, “It
means he is happy because his hunger and thirst
have ended, since he is allowed to break his fast.
This happiness is natural and this is apparently the
desired meaning. It was also said that his being
happy is because of his breaking the fast, means that
he has fulfilled his fast, and as a culmination for his
practicing the acts of worship. His saying, ‘And
when he meets his Lord he is happy because of
his fast,’ means he is happy because of the rewards
for fasting and its complete awards.’”
4 — As-Sawm purifies the soul and helps it
acquire the habit of obeying Allah and His Messen-
ger by defeating the desires of the heart. Fasting
teaches refraining from following the desires be-
cause the soul of the Sa-im has become obedient to
Allah’s commands. Also, Satan has a stronger hold
over the souls that often obey the desires. When the
soul abandons its desires, it will become more diffi-
cult for Satan to have a hold on the heart.
5 — Being saved from the Fire, for the
Prophet said, what translated means, “And Allah
has those whom he frees from the Fire, and this
occurs every night (meaning in Ramadhan).” [At-
Tirmithi & ibn Majah].
4 October 2001 Vol. 9 No. 10
 6 — Ash-Shafa’ah (the right of interces-
sion). The Prophet said, “As-Siyam and the Qu-
ran will intercede on behalf of the slave. As-
Siyam says, ‘O Lord! I prevented him from food
and obeying his desires in the morning. There-
fore, accept my Shafa’ah on his behalf.’ And the
Quran says, ‘I prevented him from sleeping at
night. Therefore, accept my Shafa’ah on his be-
half,’ and they will be accepted as intercessors.’”
[Ahmad, Al-’Hakim & Al-Bayhaqi].
7 — Having the sins forgiven. There is no
doubt that fasting directs to having one’s sins for-
given and erased. The Prophet said, “The five
prayers, and from Friday to the next Friday, and
Ramadhan to the next Ramadhan, are erasers for
what occurs between them, as long as major sins
are avoided.” [Muslim]. Also, the Messenger of
Allah said, what translated means, “Whoever fasts
Ramadhan with Iman and I’htisab, will have his
previous sins forgiven.” [Al-Bukhari & Muslim].
Imam Ahmad and An-Nasaii added to the following
to the above narration, “And also what will occur
later on (meaning future sins, as well).” “With
Iman”, entails fasting while believing with the heart
in the obligation of fasting during Ramadhan. As
for I’htisab, it means that one anticipates the reward
and his fasting is therefore only for the sake of Allah
and not to imitate his people and community or for
any other worldly gain.

Night Prayer in Ramadhan

The Prophet Salla Allahu Alayhi Wasallam said, what translated means, “He who prays at night
in Ramadhan out of fear from Allah and seeking His rewards, then all his previous sins will be
forgiven.” [Al-Bukhari & Muslim]. He also said, “Ramadhan is a month that Allah has obliged
fasting, and I have established for the Muslims night prayer in it. Therefore, he who fasts this month
and prays during its nights, he will have all his sins forgiven and will be as when his mother gave
birth to him (sinless).” [An-Nasaii].

Praying at night in Ramadhan is an established Sunnah in Islam that the Prophet had performed
and strongly encouraged Muslims to perform. The righteous Caliphs and the rest of the companions
held fast to this prayer and encouraged the Ummah not to abandon it. Therefore, all Muslims are ad-
vised to perform Tarawi‘h prayer in Ramadhan, especially in the last ten nights of Ramadhan.

Night prayer is encouraged at all nights throughout the year, and Allah promised those who
perform it with great rewards. He said, what translated means, BTheir sides forsake their beds, to
invoke their Lord in fear and hope, and they spend (charity in Allah’s Cause) out of what We have
bestowed on them.C C [32:16], which entails praise for those who pray at night. He also said in another
instance praising another group of people, BThey used to sleep but little by night (invoking their Lord
and praying, with fear and hope). And in the hours before dawn, they were found asking Allah for
forgiveness.CC [51:17-18].

The time for night prayer in Ramadhan starts from the beginning of the night until before sun-
rise, and Tarawi‘h prayer is considered a part of it. Therefore, Muslims are encouraged to adhere to this
established Sunnah in Islam and not miss the great rewards that Allah has promised for those who per-
form it.

The Muslim Creed 5 October 2001 Vol. 9 No. 10

 Your Manhaj
In Ramadhan
llah said, what translated means, BVerily,
A
those who recite the Book of Allah (this
Quran) and offer prayer perfectly, and
spend (in charity) out of what We have provided for
them, secretly and openly, hope for a trade-gain that
will never perish. That He may pay them their
wages in full, and give them (even) more, out of His
Grace. Verily! He is Oft-Forgiving, Most Ready to
Appreciate (good deeds and to Recompense).C C Therefore, Muslims are warned against aban-
[35:29-30]. Furthermore, ibn Abbas said, “The Mes-
senger of Allah was the most generous person. He
used to be most generous during Ramadhan when (the
Angel) Jibreal, peace be upon him, meets with him.
He (Jibreal) would then meet with him in every night
during Ramadhan and will study the Quran with him
(the Prophet). Then, the Messenger of Allah used to
be more generous (and giving) with Khayr (all that
which is good) than the wind which is Mursalah (sent
with rain and provision for people).” [Al-Bukhari].
Reading the Quran and fasting are two deeds
that will intercede on behalf of the believer on the Day
of Resurrection. Fasting will then say, “O my Lord! I
prevented him (the believer) from eating and drink-
ing during the day.” And the Quran will then say, “I
prevented him from sleeping at night.” They both will
say, “Therefore, grant me the right of intercession on
his behalf!” And they will both be allowed to inter-
cede on behalf of the believer. [The meaning of this
Hadith was related by Imam Ahmad].
Allah revealed the Quran so that the Muslims
read it and comprehend its commands and prohibi-
tions, and then adhere by them. If the believer does
The Muslim Creed
this, then the Quran will be a proof testifying to his
belief with the Lord on the Day of Judgment. Allah
has also decreed that those who read His Quran and
implement it in their lives, they will never be mis-
guided in this life or miserable in the Last Life, BThen
whoever follows My Guidance shall neither go
astray, nor fall into distress and misery.C C [20:123].
doning reading the Book of Allah and neglecting its
Commands and Prohibitions. Allah has warned those
who ignore the Quran, when He said, what translated
means, BAnd indeed We have given you from Us a
Reminder (this Quran), whoever turns away from it
(does not believe in it or implement its orders), ver-
ily, they will bear a heavy burden (of sins) on the
Day of Resurrection.C C [20:99-100] and, BBut who-
soever turns away from My Reminder (this Quran,
by abandoning its orders and falling into the prohibi-
tions) verily, for him is a life of hardship, and We
shall raise him up blind on the Day of
Resurrection.C C [20:124]. This is because the Quran,
indeed, is the Book that contains guidance and mercy
from Allah, BO Mankind! There has come to you a
good advice from your Lord (the Quran), and a heal-
ing for that (disease of ignorance, doubt, hypocrisy,
etc.) in your breasts — a Guidance and a Mercy
(explaining lawful and unlawful things, etc.) for the
believers.CC [10:57]. In addition, Abu Umamah said
that the Messenger of Allah said, what translated
means, “Read the Quran, for it will be as a Shafii’
(intercessor) for its companions (or readers, inter-
ceding on their behalf by Allah’s Leave) on the Day
of Resurrection.” [Muslim].
6 October 2001 Vol. 9 No. 10
 The Muslim should break his fast by eating a
few dates and some milk, right after sunset. When
one cannot find dates or milk, he should break his fast
by drinking some water. The Messenger of Allah en-
couraged Muslims to hasten breaking their fast soon
after sunset, “People will be in Khayr (all that which
is good) as long as they hasten to break the fast.”
[Al-Bukhari & Muslim].
When breaking the fast, the Muslim should
remember Allah, calling upon Him in supplication for
himself and for the rest of the Muslims, BAnd when
My slaves ask you (O Mohammad) concerning Me,
then (answer them), I Am indeed near (to them by
My Knowledge). I respond to the invocations of the
supplicant when he calls on Me (without any media-
C [2:186]. Also, the Messenger of
tor or intercessor).C
Allah said, “The fasting person has a supplication
that will never be rejected, and this is when he is
about to break the fast.” [Ibn Majah]. Also, the Mus-
lim should repeat the supplication that the Prophet
used to say when breaking the fast, “Thirst has van-
ished, the vessels (veins) have become full of wet-
ness and the reward has (surely) been awarded, by
Allah’s Will.” [Abu Dawood & An-Nasaii].
Continued from page 1... Editorial
Also, the Messenger of Allah said, what
translated means, “While I was asleep, two men
came to me and grabbed me by the shoulders and
then led me to a steep mountain and said, ‘Climb.’
I said, ‘I cannot overcome it.’ He (one of the two
men) said, ‘We will make it easy for you.’ So I
climbed until when I was on top of the mountain,
I heard loud screams. I said, ‘What are these
screams?’ They said, ‘These are the howls of the
people of the Fire.’ Then I was led until I met
some people who were hanged by the ankles, and
who had scars on their cheeks. Their cheeks were
also bleeding. I said, ‘Who are these (people)?’
He (one of the two men) said, ‘These are the ones
The Muslim Creed
Muslims are also warned against overeating
and overdrinking, BAnd eat and drink but waste not
by extravagance, certainly He (Allah) likes not the
extravagance.C C [7:31]. Furthermore, the Messen-
ger of Allah said, what translated means, “The son of
Adam never fills any pot worse for him than his
stomach. The son of Adam only needs that which
will support his body. If he has to (eat or drink more
than what is barely enough for his sustenance), then
let him reserve a third (of his stomach) for his food,
another third for his drink and the (last) third for
his breathing.” [At-Tirmithi].
Muslims should also stand in voluntary prayer
during the nights of Ramadhan. Abu Hurayrah nar-
rated that the Messenger of Allah said, what trans-
lated means, “He who performs Qiyam (voluntary
prayer at night) during Ramadhan, with belief and
sincerity, will have his previous sins forgiven.” [Al-
Bukhari & Muslim]. Muslims should also offer vol-
untary prayers at night during Ramadhan so that they
may gain the reward of Laylat Al-Qadr (the Night of
the Decrees), which is better than a thousand nights.
This is a night of peace and tranquillity and great re-
wards from Allah.
who break their fast before its due time.’” [Sahih
At-Targhib]. “Before its due time” means before
the month of Shawwal, which comes after the end
of the month of Ramadhan. This Hadith is a tre-
mendous warning for those who abandon the fast in
Ramadhan without a valid reason accepted by the
Shari’ah. We ask Allah to grant us safety from such
an evil end.
We pray to Allah Almighty that He make
this month a blessed month indeed, that He accepts
our fast and reward us with Paradise, He is the One
Who Hears the supplication and the only One Who
can answer it.
7 October 2001 Vol. 9 No. 10
 Charity
In Ramadhan
I
mams Al-Bukhari and Muslim
reported that Ibn ‘Abbas, may
Allah be pleased with him, had
said, “The Prophet Salla Allahu
Alayhi Wasallam was the most gen-
erous of people. He used to be the
most generous in Ramadhan when
he would meet with angel Jibreal
and study the Quran with him. An-
gel Jibreal would meet with the
Prophet every night in Ramadhan to
teach him the Quran. The Prophet
was so generous when he met with
Jibreal, more generous than the
wind that brings rain.” Imam Ah-
mad added to this narration, “And
nothing he was asked for but he
would give it.” Furthermore, Al-
Bayhaqi reported that ‘Aaishah,
may Allah be pleased with her, had
said, “When Ramadhan would
start, the Prophet would release all
prisoners of war and fulfill the need
of every person who would ask him
for something.”
Generosity and giving are
attributes that Allah likes for Mus-
lims to have. Also, Allah is the most
Generous and Giving of all. Indeed,
Allah’s Generosity multiplies in Ra-
madhan. Similarly, the Prophet’s
generosity increased in Ramadhan,
and indeed he is the man whose per-
sonality entails all the attributes
mankind seek and vie for.
The Muslim Creed
This increased generosity
of the Prophet in Ramadhan has
several reasons and indications that
we have to pay attention to, among
them are:
1-- Ramadhan is an honor-
able and blessed month, and the re-
wards for generosity are multiplied
in it. The Prophet said, “The best
charity is that given in Ra-
madhan.” [At-Tirmithi].
2-- This is a source of help
and support, especially the ones
fasting. To encourage this, the
Prophet said, “He who feeds a fast-
ing person will gain the same re-
ward as he will, without decreas-
ing from the fasting person’s re-
wards.” [Ahmad]. The fasting per-
son abandons food and drink in Ra-
madhan. Thus, when he gives oth-
ers what he is craving for, this sacri-
fice would generate greater re-
wards, Allah willing.
3-- Ramadhan is the month
of giving and mercy, and in it Allah
blesses the believers with forgive-
ness and being saved from Hellfire.
Therefore, whoever is merciful and
giving in Ramadhan, Allah will be
even more Merciful and Giving, and
will bestow upon him countless
bounties and blessings.
8 October 2001 Vol. 9 No. 10
4-- Joining between fasting
and giving charity leads to entering
Paradise, by Allah’s Leave and
Blessings. The Prophet said, “In
Paradise there are rooms that
their inside can be seen from out-
side and outside can be seen from
inside.” He was asked, “For whom
are these rooms, O Messenger of
Allah?” He said, “They are for he
who soften his speech, feeds the
people, continues to fast, and
prays at night while the people are
asleep.” [Ahmad].
All these acts take place in
Ramadhan, for in it there are fasting,
prayer at night, and charity. Also,
the fasting person is sternly prohib-
ited from evil and useless speech.
Thus, performing all these deeds
and attaining such unique bounties
can be easily attained during Ra-
madhan by the fasting person.
5-- Charity and fasting are a
stronger and more effective barrier
that will keep the person away from
the Fire. As for fasting, the Prophet
had said, “Fasting is a shield and
protection from Hellfire” [Ah-
mad]. He also said regarding char-
ity, “Charity extinguishes the sin
just as water extinguishes the fire.
The man’s prayer late at night has
the same effect.”
I
Al-Eid
t is very important that we, Muslims, demon-
strate our celebrations of Eid Al-Fitr and Eid
Al-Adh’ha with great joy and gathering, ob-
serving them in such a way that distinguishes us
from followers of other religions. Eid Al-Fitr comes
after the blessed month of Ramadhan, while Eid Al-
Adh’ha comes on the 10th of the month of Thu-Al-
Hijjah (after Hajj). The Prophet said to the people
of Madinah, who used to celebrate two holidays
before Islam, “Allah has given you better than
those (two) feasts, Eid Al-Adh’ha and Eid Al-
Fitr.” Furthermore, it is imperative to literally
follow the Sunnah of the Prophet in celebrating our
feasts, which entails the following:
1 — It is obligatory to pray Eid prayer
because it was reported that, “The Prophet and his
companions never ceased from performing it and
they always gathered the people for it, including the
women who were having their menses, the children,
and the elderly.” [Al-Bayhaqi].
2 — Dress in the best clothes you have. Al-
Bayhaqi reported that Ibn Umar used to do that
along with other companions of the Messenger of
Allah.
3 — Eat dates before leaving for Eid prayer
in Eid Al-Fitr, and eat after Eid prayer in Eid Al-
Adh’ha. Al-Bukhari reported that the Prophet did
The Muslim Creed
not leave on the day of Al-Fitr for Eid prayer but
after eating an odd number of dates.
4 — Say Takbeer (Allahu Akbar) loudly.
Ad-Daraqutni and Al-Bayhaqi reported that the
Prophet used to say Takbeer until he finished the
prayer. In Eid Al-Adh’ha, Takbeer continues until
the fourth day.
5 — Pray in the Mussalla (uncovered place)
rather than in the Masjid because Imam Al-Bukhari
reported that the Messenger of Allah used to go on
the days of Eid Al-Fitr and Eid Al-Adh’ha to the
Mussalla, and the first thing he would do is to pray
Eid prayer.
6 — Do not perform any voluntary prayer
either before or after Eid prayer. Al-Bukhari and
Muslim reported that the Prophet prayed two
Rak’ahs for Eid prayer and never prayed before or
after them.
7 — There is neither Athan nor Iqamah for
Eid prayer.
8 — Take any path when going to Eid
prayer and a different path when returning from it.
Al-Bukhari reported that the Prophet used to return
from Eid Al-Fitr prayer on a path other than the one
he took going to it.
9 October 2001 Vol. 9 No. 10
 9 — It is allowed for children to sing songs,
without music, on Eid day.
10 — It is obligatory to pay Zakat Al-Fitr
before going to Eid prayer. The Messenger of
Allah, Salla Allahu Alayhi Wasallam, made it in-
cumbent upon every Muslim to pay Zakat Al-Fitr at
the end of Ramadhan, as reported in several authen-
tic Hadiths. Also, Al-Bukhari and Muslim reported
that the companions used to hand out Zakat Al-Fitr
in the amount of one Saa’ (four handfuls) of raisins,
dates, grain, etc. Zakat Al-Fitr must be handed out
in food commodity in the type which is common in
the country it is being given in. Moreover, Al-
Bukhari and Muslim reported that the Prophet com-
manded that Zakat Al-Fitr be paid on behalf of the
youth, the elderly, the freeman, the slave, men and
women and all one’s dependents. Zakat Al-Fitr is
due after the sunset of the night of Eid (the night
before Eid) until before Eid prayer.
Muslims are prohibited from celebrating their
feasts in sinful evil ways, such as listening to music,
dressing in silk for men, drinking intoxicants, aban-
doning Hijab for women, or any other sin. More-
over, Islam prohibits Muslims from imitating non-
Muslims in their practices, celebrations, customs
and clothes.

Fasting Six Days

in Shawwal
The Messenger of Allah, Salla Allahu Alayhi Wasallam, said, what translated means, “He who
fasts Ramadhan and follows it with six days of Shawwal, will be as if he had performed a perpetual
fast.” [Muslim]. He also said, “Fasting Ramadhan is equal to fasting ten months, and fasting six
days of Shawwal is equal to two months. This is equal to fasting the whole year.” [Ahmad & An-
Nasaii]. Therefore, fasting six days in Shawwal after having fasted Ramadhan will attain the person
the reward of a perpetual fast, and more.

Furthermore, fasting Ramadhan, with belief and sincerity, erases all previous sins, as the au-
thentic Hadiths indicate. Those who have performed the fast are given this bounty at the end of Ra-
madhan in Eid, which is the day of rewards. Therefore, fasting again after being given this great bounty
serves as an act of thanking Allah, because no bounty is greater than having your sins forgiven. As for
those who revert to their old evil ways after Ramadhan has passed, then they are indeed the losers.
They loose Allah’s Bounty and they do not thank Him for anything.

Also, the good deeds that are performed in Ramadhan do not stop after the month ends, but
they can still be performed as long as the person is alive and breathing. Fasting after Ramadhan is like
the warrior who attacks and withdraws, only to attack again. This is unlike the coward who withdraws
and runs away from the battlefield. Many people today are most happy when Ramadhan ends, because
they see it as a burden on them and a task that one has to do and that there is no way out of it. Anyone
with such a mentality and attitude will not be eager to fast again shortly after Ramadhan ends. On the
other hand, the person who fasts again right after Ramadhan will be demonstrating his will and eager-
ness to fast for Allah’s sake and his need to acquire Allah’s Pleasure and Mercy.

The Muslim Creed 10 October 2001 Vol. 9 No. 10

From The
Noble Quran
B By Al-Asr (Time),
Verily Man is in loss. Except
those who believe, do righ-
teous good deeds, and recom-
mend one another to the truth
and recommend one another
C [103:1-3].
to patience.C
Surat Al-Asr was revealed what it contains of changes and
to the Prophet, Salla Allahu Alayhi wonders.” Qatadah said, “Al-Asr
Wasallam, in Makkah. It is short is the time. Allah swore by the
but full of wisdom and mag-
nificence, as it explains
the reasons behind the
success or failure of
mankind in this
life and in the
Last Life.
Allah swears by Al-Asr,
that is, time. This Asr is a clear
sign of the limitation of man. Hu-
mans are always on the decrease
in terms of time at their disposal.
The ones who will best utilize time
available to them are those who
have the following four qualities:
Iman, good conduct, enjoining the
truth, and practicing patience. On
the virtues of this Surah, Imam
Ash-Shafi’i said, “If Allah had not
revealed but this Surah, it would
be enough for them (mankind).”
The Muslim Creed
BBy Al-Asr, verily man is Allah then mentioned those
C Allah is swearing by the
in loss.C who are not in loss: Those who
time that brings wonders and great believe and do righteous deeds. Al-
changes to the life of all mankind. lah calls those people “the win-
Also, Allah is confirming that hu- ners,” for they put time into the
mans are bound to lose the benefit best use and prefer to do good
of time. Ibn Abbas, may Allah be rather than following their desires.
pleased with him, said, “Al-Asr is B And recommend truth to one
the time, and Allah swore by it for anotherC C means that those win-
ners advise each other to do good
deeds and remind each other to be-
lieve in Allah and worship Him in
Islamic monotheism. BAnd
they recommend pa-
tience to each otherC C
means that they also
remind each other
to exercise pa-
tience in the
face of all
evening as He swore by the dawn hardship. This patience is also ex-
(in another Surah) for that they are ercised when fighting one’s desires.
signs of His Greatness and Power.
Time is the most precious posses- Allah has decreed that all
sion of humans. Each moment that mankind are at a loss unless they
passes decreases the time available possess the qualities that He had
to us.” Also, Al-Qurtubi said, “Al- mentioned in the Surah. One’s
lah swears by Al-Asr for what it safety can only be achieved if he
contains of change and wonders. believes in Allah, does good deeds,
Al-Asr also testifies to the exist- enjoins the truth and exercises pa-
ence of the Creator. Furthermore, tience. If one achieves all this, then
Al-Asr is one of, and the best of, he will be observing the rights of
the five obligatory prayers. Only his Lord and also the rights of his
Jum’ah (Friday prayer) is better.” fellow man.
11 October 2001 Vol. 9 No. 10
 Prophet Ibrahim
In the Quran & Sunnah
P
rophet Ibrahim (Abraham), Salla Allahu
Alayhi Wasallam, is mentioned sixty nine
times in various Surahs of the Noble Quran.
Some of the verses are:
1-- Allah made him an Imam for mankind,
B Verily, I am going to make you an Imam
(Prophet) of mankind.CC [2:124].
2-- Allah made the stone on which he stood,
while building the House of Allah in Makkah, a
place for prayer, BAnd take you (people) the
“Maqam” (place) of Ibrahim (the stone on which
Ibrahim stood while he was building the Kaa’bah)
as a place of prayer (for some of your prayers, e.g.
two Rak’ats after the Tawaf around the Kaa’bah).C C
[2:125].
3-- Allah ordered him to clean the House,
the Kaa’bah in Makkah, from the dirt and filth of
the idols and disbelievers, BAnd We commanded
Ibrahim and Ismail that they should purify My
House (the Sacred Kaa’bah) for those who are
circumambulating it, or staying (I’tikaf), or bow-
C
ing or prostrating themselves (there, in prayer).C
[2:125].
4-- He prayed to Allah to make the House a
safe refuge and to provide Makkah’s inhabitants
with sustenance. He said, as was mentioned in the
Quran, B“My Lord, make this city (Makkah) a
place of security and provide its people with
C [2:126].
fruits.”C
The Muslim Creed
(1/2)
5-- Prophet Ibrahim raised the foundations
of the Kaa’bah. Allah said, what translated means,
BAnd (remember) when Ibrahim and (his son)
C
Ismail were raising the foundations of the House.C
[2:127].
6-- He asked Allah to raise a Muslim nation
from among his offspring, the Nation of Moham-
mad, Salla Allahu Alayhi Wasallam. He prayed to
Allah, saying, B“Our Lord! And make us submis-
sive unto You and of our offspring a nation sub-
missive unto You.”C C [2:128].
7-- He asked Allah to teach him the ceremo-
nies of Hajj, B“And show us our Manasik (all the
ceremonies of Hajj and Umrah, etc.).”C C [2:128].
8-- He prayed to Allah to send Mohammad,
Salla Allahu Alayhi Wasallam, B“Our Lord! Send
amongst them a Messenger of their own.”C C
[2:129].
9-- He ordered his offspring to stay firm on
the path of Islam, BAnd this (Submission to Allah,
i.e. Islam) was enjoined by Ibrahim upon his sons.C C
[2:132].
10-- The Noble Quran mentioned the story
of the dispute with regards to Allah that took place
between Ibrahim and An-Numrud, the king of
Babylon, BHave you not thought about him who
disputed with Ibrahim about his Lord (Allah).C C
[2:257].
12 October 2001 Vol. 9 No. 10
 11-- He prayed to Allah to show him how
He raises the dead, BAnd (remember) when Ibra-
him said, “My Lord! Show me how You give life
C [2:260].
to the dead.”C
12-- Both the Jews and the Christians claim
that Prophet Ibrahim was one of them, BO people
of the Scripture (Jews and Christians)! Why do
you dispute about Ibrahim?C C [3:65]. However,
Allah rejected this claim, when He said in the Qu-
ran, what translated means, BIbrahim was neither
a Jew nor a Christian, but he was a true Muslim
“Hanifan” (Islamic monotheism, to worship none
but Allah Alone).CC [3:67].
13-- Allah chose him as His friend, when He
said in the Quran, BAnd Allah did take Ibrahim as
a close friend.CC [4:125].
14-- The Quran mentioned that Prophet Ibra-
him rejected what his father was worshipping, BAnd
(remember) when Ibrahim said to his father Azar,
“Do you take these idols as gods?”C C [6:74].
15-- Allah showed him the wonders of His
creation, BThus did We show Ibrahim the king-
dom of the heavens and the earth.CC [6:75].
16-- Prophet Ibrahim searched for the Lord,
by first analyzing the power of the sun and the
moon. He then rejected them as being gods. [Refer
to: 6:77-79].
17-- He disputed and rejected the idols that
his nation used to worship. Allah said, what trans-
lated means, BHis people disputed with him. He
said, “Do you dispute with me concerning Allah
while He has guided me?”C C [6:83].
18-- Allah gave him the bounty of being the
descendant of Prophets Noah and Jonah. He was
also the father of all the Prophets who came after
him, such as Isaac, Ismail, Jacob, etc.
19-- At first, Prophet Ibrahim asked Allah
to forgive his father his sins. However, he later
The Muslim Creed
disowned his father because of his disbelief, as the
Quran testifies, BAnd Ibrahim’s invoking (of Al-
lah) for his father’s forgiveness was only because
of a promise he (Ibrahim) had made to him (his
C [9:114].
father).C
20-- The angels came to him to convey to
him the fate of Sodom and Gamorah, BAnd verily,
there came Our Messengers to Ibrahim with glad
C [11:69].
tidings....C
21-- Allah gave him children although he
was an old man, BShe (Ibrahim’s wife) said (in
astonishment), “Woe unto me! Shall I bear a child
while I am an old woman, and here is my hus-
C
band, an old man? Verily this is a strange thing!”C
[11:72].
22-- Allah said, what translated means,
BVerily, Ibrahim was, without doubt, forbearing,
used to invoke Allah with humility, and was re-
C [11:75].
pentant (to Allah time and time again).C
23-- He disputed with the angels and tried
to save the people of Lut, Sodom and Amorah,
from destruction, until he was told to stop his dis-
pute. [Refer to 11:74-76].
24-- Allah said, what translated means,
BVerily, Ibrahim was an “Ummah” (a leader hav-
ing all the good righteous qualities, or a nation),
obedient to Allah, Hanifan (i.e. to worship none
but Allah), and he was not one of those who were
Al-Mushrikun (polytheists, idolaters).CC [16:120].
25-- He is mentioned to have called upon
his people to worship Allah and to abandon wor-
shipping their idols. Later on, he destroyed their
idols and they tried to throw him in the burning fire,
but Allah made the fire cool and safe for him.
[Refer to 21:51-73].
Allah willing, next month we will mention
several other Texts from the Quran and Sunnah that
describe the exalted character of Prophet Ibrahim,
Salla Allahu Alayhi Wasallam.
13 October 2001 Vol. 9 No. 10
“The burden The Prophet
Said
of proof is
on the claimant...”
I
bn Abbas, may Allah be pleased with them both,
narrated that the Messenger of Allah, Salla Al-
lahu Alayhi Wasallam, said, what translated
means,
“If what people claim is taken at face
value, then some men will claim other men’s
possessions and blood. Therefore, the bur-
den of proof is on the claimant, and Yamin
(oath) is on whoever denies (the charges laid
against him).”
Related by Al-Bayhaqi and others.
The Testimony of Only One Witness
If all what the claimant has of proof is the tes-
timony of one witness, then the testimony of this wit-
ness will be accepted, along with the claimant swear-
ing to the truthfulness of his claim. Ibn Abbas, may
Allah be pleased with him, said that the Messenger
accepted one witness and Yamin [Shar’h’ Muslim].
Many scholars also accept the testimony of one wit-
ness and a Yamin in certain cases.
The Oath By Both Sides
The judge has the right to ask for the oath
from the witnesses and the claimant, even if they have
The Muslim Creed
(2/2)
proof to their claims, if the judge suspects foul play.
A man asked Imam Ahmad if this method was pos-
sible, and Ahmad told him that Ali ibn Abi Talib did
just that. [Jami’ Al-‘Uloom Wa Al-‘Hikam].
Also, many noted scholars have adopted this
opinion, including Ibn Abi Layla, ibn Al-Qayyim and
Mohammad ibn Bashir, Cordoba’s judge. Imam ibn
Rajab said in his book, Jami’ Al-Uloom Wa Al-
Hikam, that the Quran supports requiring the oath
from witnesses if they are suspected of foul play.
Allah said in the Quran, what translated means, BO
you who believe! When death approaches any of
you, and you make a bequest, then take the testi-
mony of two just men of your own folk or two oth-
ers from outside, if you are traveling through the
land and the calamity of death befalls you. Detain
them both after the prayer, (then) if you are in doubt
(about their truthfulness), let them both swear by
Allah (saying), “We wish not for any worldly gain
in this, even though he (the beneficiary) be our near
relative. We shall not hide testimony of Allah, for
indeed we should be of the sinful.”C C [4:106]. This
ruling was widely accepted by the Salaf (rightly
guided ancestors).
Refusing to Take the Oath
If the defendant refuses to swear to his inno-
cence, then the judge will take this as an admission of
guilt, since he has refused to defend himself by sim-
14 October 2001 Vol. 9 No. 10
ply swearing that he is truthful and innocent. No sane
Muslim would refuse to swear that he is falsely ac-
cused of a crime, unless he is guilty as charged.
Oath Taken by the Defendant
If the claimant is unable to produce sufficient
evidence to his claim, then the defendant can invali-
date all charges against him by swearing that he is
innocent. The Prophet said, “And Yamin is on who-
ever denies.” If one swears to his truthfulness, then
this will be the most powerful tool to invalidate all
charges against him, particularly in the absence of suf-
ficient evidence.
The judge will ask all defendants to swear by
Allah that they are innocent of all charges against
them, as it is not allowed for a Muslim to swear by
other than Allah. The Messenger of Allah said, what
translated means, “Allah forbids you from swear-
ing by your ancestors. Whoever has to swear, let
him swear by Allah or keep silent.” [Al-Bukhari &
Muslim].
If the claimant is unable to pr
It is recom-
mended that the judge
advises all those present
to the seriousness of
duce sufficient evidence to his
giving oath, reminding
them of the punishment
claim, then the defendant can
that awaits those who invalidate all the char ges
br ought against him by swear
swear--
take false oaths, as men-
tioned in the Quran, brought
BVerily, those who pur-
chase a small gain at
ing that he is innocent.
the cost of Allah’s Cov-
enant and their oaths, they shall have no portion
C [3:77], and in the Sun-
in the Hereafter (Paradise).C
nah, where the Prophet said, what translated means,
“Whoever made an oath that was accepted with all
its repercussions, while in fact falsely claiming
some possessions of a Muslim person, he will meet
Allah while He is Angry with him.” [Al-Bukhari &
Muslim] and, “And Yamin is on whoever denies (the
charges).”
The Muslim Creed
Rewards for Righteous Judges
The judge must thoroughly investigate all
cases and testimonies, all the while pursuing justice
and the truth. If his judgment was correct, then he
will be granted two rewards: one for trying his best
and another for serving justice and ruling with the
truth. If he misses justice by mistake, after trying his
best, then he will gain one reward for trying his best.
The Prophet said, what translated means, “If the ruler
(head of state, judge, scholar, etc.) rules, after try-
ing his best, and reaches the correct verdict, then
he will gain two rewards. If he rules, after trying
his best, and then misses the truth, he will gain one
reward.” [Al-Bukhari & Muslim].
Denying Justice its Due Course
Judges must have knowledge in what is per-
missible and impermissible, and on how to judge be-
tween people. Resources of Shari’ah must be avail-
able to the judge to refer to them when a complicated
case is presented to him. The ignorant person must
not seek to be a judge un-
der any circumstances,
proo-
for he may be a cause for
ruling against the inno-
cent and denying them
their rights, and this may
even lead to their execu-
tion in certain cases.
All judges must fear
Allah while presiding
over court cases. They
must seek to serve justice
and the truth. Unjust judges will face a terrible pun-
ishment in Hell for being unjust in their rule, a major
sin indeed. The Prophet said, “There are three types
of judges, two in Hell and one in Paradise. A judge
who knew the truth and ruled with it is in Paradise.
A judge who judged between people, while he him-
self is ignorant, is in Hell. And a judge who knew
the truth and denied justice in his ruling is also in
Hell.” [Sahih Al-Jami’].
15 October 2001 Vol. 9 No. 10
 Our Objectives

* To project a clear image of the religion of Islam in accordance with the Quran and Sunnah
as understood by as-Salaf as-Saleh (pious predecessors).

* To warn Muslims against all types of Shirk (Polytheism) and Bidah (innovation) related
to religion, and against the sacrileges, the fabricated weak Hadith (Prophetic traditions)
which mar the beauty of Islam.

* To oppose and refute the advent tenets and ideologies such as atheism, communism and
sectarianism.

* To cooperate with Sunni Muslim organizations to achieve the above objectives.

* To propagate Islam amongst non-Muslims.

The Muslim Creed NON PROFIT ORG.

U.S. POSTAGE
PAID
Kissimmee, FL
P.O. Box 450186 PERMIT NO. 346
Kissimmee, Florida 34745-0186
Published By:
The Daar of Islamic Heritage Inc.
Non-profit tax-exempted organization

The Muslim Creed 16 October 2001 Vol. 9 No. 10