Chapter 1

PREFACE

1.   The Fruits of Fasting For the Servants of Allah

(Published in Standard Tanzania,   20/2/66)

Islam a compact religion; Why Islamic calendar follows the lunar system?;  External aspects of fast; Spirit of Fast; Fast of eyes,   ears,   tongue, hands,  feet and heart; Self-restraint;  instinctive obedience.

2.    The Significance of Ramadhan:

(Standard Tanzania,   22/11/68)

Ramadhan,   the holiest month; Some of the Blessing of Ramadhan: Qur'an,  Night of Qadr, Repentance  and Forgiveness;  The spring-season of Qur'an;  Virtues of Qur'an; Qur'an — ever-fresh; Recitation of Qur'an must be followed  followed by understanding and following; How to recite Qur'an?; Qur'an would  lead to Repentance; Importance of Repentance; Six conditions of  Repentance; Fast: a Shield against Hell.

3.   Eid-ul-Fitr: A Unique Festival:

(Standard Tanzania,    11/1/67)

Eid-ul-Fitr:  a purely spiritual Festival; Happiness on successful completion of  Fast; Passing away of Ramadhan,   a time of sorrow; Invocation of Imam  Zainul-Abedeen (a. s. ); Eid-ul-Fitr is not a licence to disobey Allah; Eid brings  3-fold blessings; An opportunity to thank Allah,    an occasion for  spiritual  stock taking,   an enjoinment to  share your wealth with poor; The Difference  between religious and materialistic outlook: Religion says  'give away  1,  materialism says  'take  away 1.

4.   The Ideal of Islamic Charity:

(Standard Tanzania,   1/1/68)

Philosophy of Zakat-ul-Fitrah; the bad effects of the theory of "survival of the  fittest"} charity should not be for worldly purposes; charity is nullified by  reminders; False charity a barren rock;, True charity,   a fertile garden;  another simili of true charity,   and of false charity; a donor must remain  obliged to the recipient of charity; Poor people, family of Allah.

5.   Eid-ul-Fitr Serves Three Purposes;

(Nationalist,  D'Salaam,   24/1/68)

Three purposes of Eid-ul-Fitr: To remember Allah; To Ponder over the strength  or weakness of one's character; To share your wealth with poor; Ramadhan a  month of spiritual training; Fast makes obedience to religious laws easier in  remaining 11 months.

6.   Important Rules of Sheriat Concerning Fast and Prayer of Eidain  Meaning of Saum;

Waji'b Saums; Conditions of Saum; Persons from Saum; Maftirat;

Kaffara; Namaz-e-Eidain; Do'a-e-Qunuut:

Appendix:

"Fasting:   Swift,  Sure Way to- Lose Weight".  By Blake Clark

Questions:

exempted  (The Questions have been integrated into the Islamic Correspondence Course  run by the Mission.)

Chapter 2

Extract from the PREFACE TO THE FIRST EDITION

"Saum" or Fast is the 2nd most important "Ibadat" of Islam (after Salat). This Unit is a collection of my five articles, dealing with various aspects of the month of Ramadhan and Eid-ul-Fitr. Also, some extracts from an article "Fasting" (from Readers'Digest) have been given as Appendix. I could have divided these articles into various lessons subject-wise. But it was felt that it would lessen the impact of the articles.

Dar es Salaam 6/12/1971 S. S.

Akhtar  Rizvi

Chapter 3

PREFACE TO THE SECOND EDITION

The first edition contained no Masail (Rules of She-riat) of fast. In this edition , important and necessary Masael have been added; these Masael are according to the Fatwa of Agha Seyyid Abul- Qasim   Al-Khoui. If the reader wants more details about any rule, he may contact any religious scholar or write to the Mission.

Dar es Salaam  27th Rajab 1394

16th August 1974 S.S.Akhtar Rizvi

Chapter 4

THE FRUITS OF FASTING FOR THE SERVANTS OF ALLAH

RAMADHAN  has  come.  Muslims  all  over  the  world  are  fasting  from dawn until sunset.

The philosophy of the fast is well-known: It gives the servants of Allah a training in discipline, self-control, unquestioned obedience to God. It cultivates self-denial in Man so that he may be able to understand the problems facing the community and society.

Islam is a religion, compact and well-balanced. It is not just a collection of some  unrelated  ideologies  and  traditions.There  is  good  reason  behind every enjoinment, every tenet and every precept.

So  compact  is  the  whole  Islamic  system,  in   fact,  that  you cannot believe in it piece-meal; you have either to take it in its entirety or leave  it  in total; you cannot select from it.

Take,for  example,  the  lunar  system  of  the  Islamic  calendar.  Though Islam recognises  the  solar  year  for  the  purpose  of  Zakat  and  Khums (agricultural taxes  etc.),  it insists on following  the  lunar system, in other matters, like fast and pilgrimage.

Why this double standard? The reason is simple enough. Islam is an universal  religion;  and  the  fast  and  pilgrimage are intended  for  the  whole mankind, wherever they may be living.

And, the fact is one  cannot  pinpoint a  single minute in a whole year which is equally convenient for the whole world.

Season  and  climate  in  the  northern hemisphere  are  poles  apart, literally, from those of the southern hemisphere.

Distance from  the  equator  creates  great  differences between  the climates of the lands situated in the same hemisphere.

Altitude  belies  all  the  theoretical  calculations  of  geographers (the people  of  Europe did not  believe, at first,  that  there  was  a  snow-capped mountain — Kilimanjaro — near the Equator).

Directions of the mountains make two nearby lands radically opposed to  each  other  in  climate  (had  the  Himalayas  been  created  North-South, instead  of  East  West,  the  cold winds of  North  would  have  made  the  Indo- Pakistan sub-continent a second Tibet).

The distance from the sea; the path of the  sea-currents;direction of seasonal  winds  ——all  these  things  have profound effect upon the climate and seasons of a given land.

For  example,  the  Gulf  Street,  being  a  hot  current,  makes  countries warm   even   in   Arctic   Circle; and Dar   es  Salaam,  being on  the   sea shore,experiences less temperature changes than the interior regions.

I have described some of the  factors  which  have effect upon the  climates and seasons of a particular land. These factors have made the world  a museum in which every conceivable kind of climate can be found in one or  another corner at every given moment of the year.

Thus,  it  is  just  impossible  to  select  a  time  of  the  year  which  can  be  equally suitable and acceptable to the whole world,  for such rules as fasting  and pilgrimage.

Had Islam accepted solar calendar for such religious functions it would  have done a great injustice to a greater part of the world.

What would have been suitable, for instance, to India, could have been  most inconvenient for Africa and/or America.

So, Allah  selected  a  lunar  calendar.  about ten days than   the solar calendar,  cycle becomes complete in about 33 years.  As  this  system  is   shorter  by the  seasons rotate in it,  and the

Thus  a  man  of  about  48  years  of  age,  anywhere  in  the  world,  experiences  every  facility-and  every  hardship   which  the  climate  of  his  land  can offer during Ramadhan.

Thus, nobody is favoured; and nobody is discriminated against.

Likewise,  in  pilgrimage:  If  a  certain  period  of  solar  year  would  have been fixed, majority of the Muslims would have found themselves unable to  go  to  Mecca.  A  farmer,  in  whose  region  it   would  have  been  cultivating  or harvesting time, could never go to Hajj. Neither could a civil servant whose  holidays did not coincide with the pilgrimage period. But, in a lunar system,  the farmer can wait until the rotation of the seasons brings the Hajj in his off-  season; and the civil servant can wait until it falls in his holiday time.

It is just one example of what I had said earlier — Islam is a compact  unit in which every part has the utmost significance for other parts.

Pilgrimage,  fast,  lunar  calendar,  universality  of  Islam,  equality  of  its  followers  in  every  respect  in  the  eyes  of  God—  these  things  may  seern^  unrelated to each other to a layman. But, in fact, they are closely knit together  and  none  of  them  can  be  neglected  or  torn   without  destroying  the  whole  fabric.

During  Ramadhan,  Muslims  abstain  from  eating   and  drinking,  sexual  relations and such things. A Shia Ithna-Asheri has to abstain, in addition, from  putting his head in water and from speaking a lie, however immaterial, about  God, prophets, Imams and Bibi Fatima, the daughter of the Holy Prophet.

But it is only the external part of the fast. The soul and spirit of fast is  something deeper. This aspect of the fast can very easily be explained in the  words of our sixth Imam,   Jafer as-Sadique (a. s. ).

He  said:  "Your  fast  day  should  not  be  like  ordinary  days.  When  you fast, all your senses —. eyes, ears, tongue, hands and feet — must fast with  you. " How can these organs fast?

Eyes:  Keep  your  eyes  off  unlawful  things  and  objects;  spend  this  most  precious gift of God in good causes and pious acts; read the Qur'an, Duas,  and books of knowledge.

Ears: Abstain from hearing unlawful gossip,  lies, false statements, music and  obscene topics; pay attention towards sermons and topics of learning.

Tongue: Do not tell lies or useless tales, do not spread rumours, and do not  indulge in damaging gossip about other persons; keep aloof from falsity. Use  the power of speech in spreading the word of God, in creating good will in the  society.

Hands: Do not inflict injury upon others by your actions; instead strive to help  them as far as possible.

Feet: Do not go towards, forbidden places,  like bars and cinemas.  Do not run  between  people  creating  strife.  Go  towards  those  places  where  God  remembered; and where you can find the means to purify your soul.

And,    above all,    your heart     and is your mind must be with you in  fasting.  Because fast,   in its real sense,   will remain incomplete unless your  thoughts,   your emotions, your actions — in short,  become pure, clean and free from blemish.  all aspects of your life __

Thus, the fast should create in us an instinctive obedience to the Law  of God.

I  have  heard  about  some  people  thinking  that  the  fast  of  Ramadhan was  not  meant  for  the  20th  century;  or  that  the  factory   workers  should  be exempted from this obligation.

I think such big-headed persons are really in need of fasting more than  anybody else. I mean, if a Muslim is unruly enough to disobey the commands  of  God,  he  should  be  made  to  fast  so  that  he  can  acquire  the  habit  of  unquestioned obedience to God.

Such persons are the fittest candidates for fasting. They must read the  commandments of Qur'an,   "O ye who believe!  Fasting is prescribed to you. . … .that ye  may (learn) self-restraint … " (Qur'an,   2:183).

Self-restraint,  piety,   sympathy and purity of soul, ; these are the fruits  of fasting.       Let    us strive to achieve as much benefit as we can from this  Holy Month of God.

Chapter 5

THE SIGNIFICANCE OF RAMADHAN

The Month of Ramadhan is the holiest one in the Islamic calendar and begins with all its social, moral and spiritual blessings.The following sentences of an invocation point to some of these blessings:-

"O Allah, this is the month of Ramadhan, in which Thou didst sent the Quran  as a guide for people and as a clear sign to differentiate between right and  wrong; and it is the month of fasting, month of prayers, month of returning (to  Thee) and month of repentance; it is the month of forgiveness and mercy …  ;  the month in which is the 'Night of Qadr ' which is better than thousand months  .

…  ; O Allah Bless Muhammad and his progeny . . and keep me free for Thy  worship and for reciting Thy Book. "

It appears from the above sentences that some amongst the blessings of this month are the Qur'ãn, the Night of Qadr, the repentance from sins and mutual understanding and forgiveness.

According to Islamic belief, every action, whether good or bad, carries more weight in this month. Thus, charity is a virtue at all times, but is more virtuous in this month; and injustice is an evil at all times, but is more evil in these days. Reciting Qur'ãn is a commendable deed whole year around, but during the fast it  assumes a far greater significance. The Holy Prophet has said: "Every thing has its own spring season, and the spring of the Qur'ãn is the month of Ramadhan.

" It was in this month that the Qur'ãn was revealed to the Holy Prophet.

According to his words, the Qur'ãn is "the deliverer from wilderness, eyesight for  the  blind,  pardon  for  the  sinner,  light  in  blackness,  safety  from  disaster, rescue for the castaway, clarity in the chaos, and the means to reach safely from  this  world  to  the  life  hereafter;  and   herein  is  the perfection of your religion; and the path away from the Qur'ãn goes to Hell only.

" One of the miracles of the Qur'ãn is its everlasting freshness even after such long crushing centuries. The Holy Prophet said that everything becomes old  by  usage  and  passage  of  time  except  the  Qur'ãn, because  its  treasure would never exhaust and its wonders would never cease. Mr.James A .Michener refers to this aspect of the Book in "Islam — the Misunderstood Religion" (Readers' Digest, May, 1955) in these words: "The Koran is probably the most often read book in the world, surely the most often memorised, and possibly the most influential in the daily life of the people who believe in  it… It is neither  poetry  nor  ordinary prose, yet it possesses  the ability to arouse its hearers to ecstasies of faith."

Laura Veccia Vaglieri writes in "Apologi de I'lslamisme" a translation of which runs as follows: "But there is another proof of the Divinity of the Qur'ãn; it is the fact that it has been preserved intact through the ages since the time of its revelation till the present day… .. Read and re-read by the Muslim world, this  book  does  not  rouse  in  the  faithful  any  weariness;  it  rather, through repetition, is more loved every day. It gives rise to a profound feeling of awe and respect in the one who reads it or listens to it. "

But we must remember that reciting the Qur'ãn is just a step towards  the  ultimate  goal:  understanding  and  following.  Allah  says:  Do  they  not earnestly  seek  to  understand  the  Qur'ãn,  or   are  their  hearts  locked  up  by them? (Qur'ãn, 47:24.).

Reading  the  Qur'ãn  with  proper  understanding   bears  the  fruits  of  spiritual and moral upliftment and material and intellectual advancement. It is  better  to  read  a  few  verses  with  meditation  rather  than  finishing  the  whole book in a day like a parrot without knowing what is said.

The Qur'ãn is the purest and highest of Arabic literature. But those who  depend upon the translations for Qur'ãnic knowledge often fail to appreciate  its lofty standard.  First of all, there is the   difficulty of translating this book into  any other language; because in the words of A.J. Arbury, it is "a foreign idiom,  for  the  Koran  is  God's  revelation  in Arabic,  and  the  emotive  and  evocative  qualities of the original disappear almost totally in the skilfullest translation."  (The Holy Koran, an introduction; London,  1953).

But  according  to  the  same  author,  "bad  translation  is  not  the  whole story by any means  .  .  .  No,  the  fault  lies  not  so  much  in  the  manner  of translation as in the manner of reading the translations. The root of the trouble is  that  the  ordinary  reader,  and  for  that  .matter  the  extraordinary  reader as well, has not been sufficiently advised how to read the Koran … The Koran, like the poetry it resembles in so many ways, is best sampled a little at a time;  and that little deserves and needs  meditation."

Laura  Veccia  Vaglieri  comments  :  "On the whole we find in it a  collection of wisdom which can be adopted by the most intelligent of men, the  greatest of philosophers and the most skilful of politicians."

If a man  recites  the  Qur'ãn  with  meditation  and  understanding, he  would  learn  morales  which  would  help  him  acquire  spiritual  perfection; he  would feel encouraged to follow the foot-prints of the men of God; he would be sorry for whatever sins and mistakes he might have committed in his life.  This will  make  him turn  towards  God  with  a  soul  full  of gratitude  for all the blessings  bestowed  upon  him  by  God,  and  full  of  remorse  for all his  misbehaviours.

It is for this reason that the month of Ramadhan is described as the month of repentance. The Holy Prophet has said: "There is no intercessor better than repentance." Allah in His grace forgives all sins and transgressions  if a sinner repents sincerely. The operative word is "Sincerely", A repentance  without a change of heart is no repentance. It must produce change in habit,  honesty in dealing, love and fear of God in actions.

According to Imam Ali, "repentance  must  have  six  elements:  the  repentant  must  be  really  sorry  for  what  he   had  done;  he  must  have  firm determination not to do it again; he must make amends for whatever wrongs   he  might  have  done  to  others;  he  must  fulfil  all  the  obligations  of  religion previously  neglected;  he  should  fast  long  enough  to  melt  away  the  flesh  grown of unclean and unlawful food; and he should feel the taste of obedience  to Allah as he was previously enjoying the taste of sin."

When a man repents sincerely, Allah makes him as clean as he was  the day he was born. The Holy Prophet has said: "One who repents from sin  is like the one who never committed any sin."

It  is  obvious  from  the  above  discourse  that  the  month  of  Ramadhan and its fast purify the soul and bring a man nearer to Allah. "Fast is a shield  against Hell", said the Holy Prophet. The fast mentioned in this tradition is not  merely abstinence from food and drink. It is an act of self-denial for the love of  God. And this voluntary self-denial imposes a very high discipline , where the  external  regulations  occupy  the  lowest  rung  of  the  ladder.  Imam  Ali  said:  "Many are the people whose only share in the fast is the hunger and thirst."

The measure of a man's nobility is his love of, and obedience to, God.  When for a whole month he follows the words of Allah unquestioningly, without  regret and without complaint, and when he spends his time in prayer, charity,  humility  and  noble  works,  should  one  wonder   if  he  gets  fully  disciplined  to obey  each  and  every  command  of  God  unhesitatingly  and  spontaneously  without any thought of avoiding or dodging any order.

A fast which produces such results is surely a shield against Hell, and  is worthy of the pronouncement of Allah:   "Fast is for me and I will reward it  Myself."

Chapter 6

EID-UL-FITR; A UNIQUE FESTIVAL TIME OF JOY FOR MUSLIMS

Eid-ul-Fitr is a unique festival. It has no connection with any historical event nor is it related to the changes of seasons or cycles of agriculture. It is not a festival related in any way to worldly affairs.

Its significance is purely spiritual. It is the day when the Muslims thank Allah  for  having  given  them  the  will,  the  strength  and  the  endurance  to observe   fast   and   obey   His   commandment   during   the   holy   month   of Ramadhan.

This day, in Muslim world, brings rejoicing and happiness. The rejoicing is  not,  however,  at  the  departure  of  the  month  of  Ramadhan;  it  is  the happiness which man feels after successfully completing an important task.

So far as the passing away of the month of Ramadhan is concerned, Muslim religious leaders of the early days of Islam always felt profound sorrow when  it  came  to  an  end,  as  they  felt  that  they  were  being  deprived  of  the spiritual blessings which were associated with the month of fasting.

To  show  the  original  Islamic  feeling  at  the  end  of  Ramadhan,  I  am quoting some of the sentences from an invocation by Imam Zainul-Abedeen. He says:-

"O Lord, Thou hast ordained Ramadhan to be one of the most chosen  … . ; and Thou hast distinguished it from all other months, and chosen it out of  all other seasons and periods; and given it preference to all the times of the  year, by having sent the Qur'an and the light of guidance in it, and by having  increased the faith, and by having enjoined the observance of fast in it, and  by  encouraging  us  to  stand  up  for  prayer  at  night,  and  by  placing  in  it  the glorious 'Night of Qadr ' which is better than a thousand months.

"Therefore, in accordance with Thy command, we kept fast in its days,  and with Thy help, we stood up for prayers in its nights; presenting ourselves,  by means of its fasts and prayers,.for Thy Mercy which Thou dist offer to us.

"And, verily, this month of Ramadhan stayed amongst us a welcome  stay;  and  gave  us  a  righteous  company;  bestowing  upon  us  the  most  excellent benefits in the universe. Now, it departs from us at the completion of  its time.

"Therefore,  we  bid  it  farewell  as  we  did  good-bye  to  one  whose  departure is hard upon us and makes us sad; and whose parting away makes  us feel lonely."

Then  he  turns  towards  the  month  of  Ramadhan,  speaking  in  an  endearing tone:-

"How much did we long for thee yesterday; and how intense will be our  eagerness for thee tomorrow. Peace be on thee and thy ex cellence of which  we have been deprived, and thy blessings which will no longer be with us."

These  few  words  are  the  mirror  which  show  the  true  Islamic  feeling towards the month of Ramadhan and its blessings and spiritual benefits.

Eid-ul-Fitr is related to such a month of blessings, because it is on this  day that the strict restrictions of the preceding month are lifted. Unfortunately,  in some places, this resumption of the normal activities is misinterpreted as a  licence to indulge in activities prohibited in Islam, like gambling, etc.

Fortunately, such trends are not common yet; but such people should  be made to understand the significance of Eid-ul-Fitr. Religious observances  of the Eid-ul-Fitr are  designed  to offer thanks to Allah  that He helped us in  accomplishing the aim of Ramadhan.

Surely, it would be an affront to Allah if anybody, after thanking Him for  completing that spiritual training, goes right away sinning against Him!

Had  such  person  known the meaning  and  purpose  of Eid-ul-Fitr,  he  could not  have  indulged  in  such  un-Islamic  activities. Eid-ul-Fitr can be  interpreted as a three-fold blessing:  First  it  provides  one  more  occasion for the Muslims  to thank God and  remember His blessings.

Secondly, it affords an opportunity of spiritual stock-taking, after the month of  Ramadhan. A Muslim can now ponder over the strength (or weakness) of his  will power; he can see, in the mirror of Ramadhan, what were the strong (or  weak) points of his character, because under the stress of fasting, the hidden qualities  (or  evils)  of  human  character  come  to  surface  in such clear  way which is, perhaps, not possible otherwise.

Thus  a man  gets  a chance  of  self-diognosis of the traits of his  character, which probably no one else may ever detect.

Thirdly, it enjoins the well-to-do persons to share a portion of what they have  with their poor brethren. On the eve of Eid-ul-Fitr, a Muslim is obliged to give  to the needy food-stuff at the rate of a prescribed weight, on behalf of himself  and of every member of his family, including servants and guests who were  sheltered under his roof on that night. It would certainly be pleasing to God if  we did not forget these lessons after Eid-ul-Fitr.

Incidentally, here the difference between religious and materialistic  outlooks becomes sharper. Religion exhorts a man to give, by his own free  will, a share of his wealth to those who are less fortunate, and to give it for obtaining the blessings of God. Materialism teaches him to snatch from others  whatever they have got without any regard to the moral or ethical questions involved.

Thus, the religion tries to strengthen the highest qualities of the human  character;  materialism  strives  to  make  him  the  slave  of  the  lowest  animal instincts degrading him to the level of the beasts.

On this day, special prayers are held the world over, between sunrise  and noon, when the Muslims assemble, in large congregations, wearing their  best dresses standing shoulder to shoulder, demonstrating for everyone the  universal brotherhood which is another distinguishing feature of Islam — the  religion of God.

In East Africa, special Eid barazas. are held in which the Muslims, as  well  as  the  non-Muslims,  participate  whole-heartedly.  Thus,  it  provides  the country-men  with  a  chance  to  strengthen  the  ties  of  brotherly  love  and  a  national unity.

Let us re-dedicate our life to the cause of humanity, which is the best  way to demonstrate our love of God. Let us resolve that our energies, in the coming year, will be directed towards strengthening a society based on mutual  respect, brotherly love, and universal understanding.

Let us decide that, in the coming year, we will build a social order which  would bring not only the material benefits, but also the spiritual satisfaction.

And, in the end, let us pray to God in these words:

"O  Lord,  make  us  clean  from  our  errors  by   the  close  of  the  month  of Ramadhan,  and  take  us  out  of  our  sins  when  our  fast  comes  to  end. And bless us on this Eid day, the day of our festival and our break-fast; and let it be  the  best  day,  which  passed  over  us,  and  forgive  us  our  sins  known  and unknown."

Chapter 7

THE IDEAL OF ISLAMIC CHARITY

Happy is the man who makes others happy. Eid-ul-Fitr is the practical demonstration of this lesson.

Imam Jaffer As-Sadique said that Muslims have been asked to fast "so that rich may feel the pangs of hunger and thus realise the plight of his poor and needy brethren".  Looking at fast from this angle, we can easily understand the philosophy of Zakat-ul-Fitrah, which every Muslim is obliged to pay on the eve of Eid-ul.Fitr. A Muslim must give to the needy food-stuff at the rate of a prescribed weight, on behalf of himself and of every member of his family, including  servants  and  guests  who  were  sheltered  under his roo at sunset.

That Zakat must be paid before Eid prayer; and it is preferable to pay the price in cash(instead of the foodstuff), so that the recipient may purchase some necessary items,  like  clothes etc., for his children  before  taking them out for prayers.

According  to  Islamic  ethics,  our  joy  and  happiness  are not complete unless we  make  our  less  fortunate  brethren  happy. It is a lesson worth remembering,especially in this era of materialism, when scant regard is paid to the moral and ethical values which are so much emphasised by religion.

Our  children  are  taught  nowadays  that  only  the  fittest  has a right  to survive, and weaklings are bound to perish. In this educational back-ground, why should they care if a poor man dies of hunger? He is a misfit, and he must perish.

But the teaching of religions is quite different. Religion teaches us to care; it enjoins the strong and wealthy to help their weak and poor brethren.

Islam has set a very high standard for charity. Charity must be in the way of God; it should expect no reward or return in this world; it should not be marred   by  subsequent   references  or  reminders  and   never   should   any annoyance or injury be caused to the recipient. In the present-day jargon, the aid must be without any strings. God says in the Qur'an: "Kind words and covering of faults are better than charity followed by injury (to  the self-respect of the recipient)".

Admonishing the believers not to nullify their charity by reminders and by causing injury to the recipients, God condemns false charity which is done so that others may see how generous the donor is. God compares such so- called charity to "a hard barren rock, on which is a little soil. On it falls heavy rain which leaves it a bare rock. " So a false charity will be washed away on the  Day  of  Judgment,  leaving  the  selfish  and  egotistic  motives  naked  for everyone to see and despise.

In contrast to it is the true charity, done for the sake of Allah and with conviction  of  faith.  Such  a  charity  is  likened  to  "a  garden,  high  and  fertile.

Heavy rain falls on it and makes it yield a double increase of harvest; and if it  receives no heavy rain, light moisture is enough for it."

True charity is also likened to "a grain of corn; it groweth seven ears,  and  each  ear  has  a  hundred  grains;  and  God  gives  manifold  increase  to  whom He pleases. "

And how will fare  the  false  charity? It is wasted  and  will  not  do  the  donor any good when it would be needed most. Allah has explained it in this  way: "Does any of you  wish  that he should  have   a garden  with date-palms  and vines, and streams flowing underneath, and all kinds of fruits, while he is  stricken  with  old  age  and  his  children  are   not  strong  enough  (to look after  themselves), that it should be caught in a whirlwind with fire therein and be burnt  up?  Thus  does  God  make  clear  to  you  His  signs   so  that  you  may ponder. "

According to Islamic ethics, a donor should remain obliged to the poor  brother who accepted his charity. It may seem strange to worldly people like  us. But look at it from Islamic point of view and you will understand.

A donor helps  the  recipient  in  this  world  by giving  him  certain  aid  or some material benefit which is bound to perish in due course. But that charity  brings the donor nearer to the Grace of Allah, which is ever-lasting, and which  will benefit him on the Day of Judgment. Thus the recipient of charity helps the donor in a far better way than the aid which he receives from the donor.

It has been declared in Islam that poor are the family of Allah and the  rich persons  are  the  agents  of Allah. An agent  has  no  right  to  despise  the  children  of  his  principal  when  he  is  required  to  pay  some  of   the  principal's money to his children.

This is the ideal of Islamic charity. On this auspicious day of Eid-ul-Fitr,  we are reminded of this sacred duty by the rules relating to Zakat-ul-Fitrah.  Shallow  would  be  our  joy  if  we  shut  our  eyes  from  the  plight  of  our  poor brethren.

The fast of Ramadhan has shown us how it feels to be hungry; Eid-ul-  Fitr is showing us the real meaning of happiness. Let us remember these two  important lessons in our daily life.

Chapter 8

EID-UL-FITR SERVES THREE PURPOSES

Eid-ul-Fitr is the most important festival in the Islamic calendar. The day does not mark any historical event or episode; but its existence provides the Muslim  for  an  occasion  to  offer  thanks  to  Allah  for  having  given  him  the strength and the will to observe fast during the holy month of Ramadhan.

It  is  also  an  occasion  for  prayers  when  the  Muslims  gather  in  large congregations, standing shoulder to shoulder, to demonstrate the equality and equity which is the inherent feature of Islamic society all over the world.

But the greatest significance of this day of rejoicing lies in the fact that on this day every Muslim is enjoined to give the needy food at the rate of the prescribed weight per every member of his household, including servants and guests who were sheltered under his roof the preceding evening.

Eid-ul-Fitr  then  serves  a  three-fold  purpose:  It  places  upon  every Muslim the obligation to remember Allah and offer Him thanks; it affords him an  opportunity  of  spiritual  stock-taking  in  that  he  can  now  ponder  over  the strength  of  his  will  or  the  weakness  of  his  character,  as  the  case  may  be, which manifested itself during the preceding month; it also is the day for the haves to share a portion of what they have with the have-nots.

And, for those persons who disobeyed this command of Allah this is the day  of  an  end  to  the  month-long  pangs  of  conscience, inner struggle and continuous realisation of the feebleness of their character. No more will they have  to  argue,  without  much  conviction,  against  fasting'.  No more will they have to think up an excuse every morning for not fasting'. No more will they have to say "Oh, but fasting is old-fashioned; it was not meant for the modern world."

It  is  not  my  object  here  to  explain  the  philosophy  of  fasting. Almost everyone  realises  the  spiritual,  social,  scientific  and  medical  benefits  which are derived from fasting. But so far as a Muslim, a true believer, is concerned, it should be sufficient that fasting is prescribed in the Holy Book, and as such is the command of Allah. Should one seek to justify Allah's commands?

The  measure  of  a  man's  love  for  his  Creator  is  his  unquestioned obedience to the commands of the Creator. When for whole month a Muslim has obeyed  Allah,  unquestioningly,  without  complaint,  without  regret, and ,when he has spent his time in prayers, in humility and in charity, should one wonder, if at the end  of  this  period,  the  Creator  may  Himself  turn  to  such creature of His and say: "It is now for thee to ask for Me to give."

Ramadhan,  the  holiest  month  in  the  Islamic  calendar,  is  the  period when  man  is subjected  to a supreme  test. Without compulsion,  without coercion,  the  Muslims  throughout  the  world  obey  God;  and  every  day  from dawn  to  sunset  abstain  not  only  from  sensual  pleasures  but  even  from  the necessities of life like food and drink. Some do this in shivering cold, some in  burning  heat, some do it where days are short and others where  days are interminably long. The rich fast as well as the poor, the master as well as the servant; the parents as well as the child; the ruler as well as the. subject. They  all fast, regardless of the colour or their social position.

Having done this, for one whole month, today on this auspicious day of  Eid-ul-Fitr, every Muslim should be ready to face the year that lies ahead with renewed strength,greater  understanding  and  universal  goodwill.  He has fasted to acquire piety, discipline and self-control. Now the habit of  unquestioning obedience to God is cultivated in his heart and mind. He is now trained to accept the commands of Allah, in the remaining eleven months of the year, with the same unwavering loyalty. He has emerged from the month of Ramadhan with a new personality and a stronger character, confident of his ability to subordinate his desire to his will, his emotion to his intellect.

No longer will it be difficult for him to refrain from intoxicating drinks; no  longer will he turn away from his less fortunate brethren; no longer will he fail  to understand and appreciate the pain of hunger, the pangs of thirst.

So the training period of Ramadhan has come to an end. Now we are  entering the era of normal activities of life. If the lessons learnt in Ramadhan  have left their marks upon our character, we are  entitled to enjoy Eid-ul-Fitr.

Chapter 9

IMPORTANT RULES OF SHER1AT CONCERN FAST AND PRAYER OF EIDAIN

SAUM :

Saum means to abstain from those things which break the fast, from Sub-he-Sadiqu (true dawn) to Maghrib-time, in obedience to Allah.

WAJIB   SAUMS :

8 Saums are Wajib :

1.  Month of Ramazan;

2.  Quaza of the month of Ramazan;

3.  3rd day of Itikaf;

4.  10 days of 'badal-ul-hadi' in Hajj;

5.  Saum of Kaffara becoming Wajib for various reasons,

6.  Saum which becomes Wajib on account of Nazar, Ahad or Quasam;

7.  Saum of Kaffara of breaking or leaving fast;

8.  Saum  which  has  become  Quaza  from  father,  becomes  Wajib  on  his eldest  son  after  his  death  (It  is  better  to  include  'mother'  also  in  this rule).

CONDITIONS   OF   SAUM:

These are the conditions for the validity of Saum :-

1.  Sanity;

2.  Islam;

3.  Iman;

4.  Remaining free from Haidh and Nifas for whole day;

5.  Not remaining a 'Musafir' at the time of Zawal;

6.  Not being in danger of illness by keeping fast.

If  a  Musafir  returns  to  his  home-town  or  reaches  a  place  where  he intends to stay 10 days, before  Zawal,  and  has   not  used  anything  which breaks the fast, he must do 'niyyet' of fast, and his fast will be valid. Likewise, if he begins his journey after Zawal, his fast of that day will remain valid.

If a person is afraid that by keeping fast his illness will increase, or he will become sick by fasting, or that the treatment of his desease will become more difficult, he must break his fast. If he does keep fast, it would be null and void, and he, in addition, would be committing a sin.

Being 'Baligh' is not a condition of validity of fast; if a child keeps fast, it would be all right. But Fast is not Wajib on a 'minor' (Ghair-Baligh).

Persons Exempted From Saum :

The following persons are exempted from the Saum :

1.  1. & 2. Old man and woman, when owing to their old age and weakness

(a) it is not possible for them to keep fast, or

(b) it is vary difficult to fast.

3.  A person who has got a disease in which he remains ever thirsty and

(a) it is not possible, or

(b) is very difficult, for him to keep fast.

4.  The expecting-mother who is afraid

(a) about her own health or

(b) the health of the unborn child.

5.  The woman who breast-feeds a child (her own or another, woman's)and is afraid that the fast

(a) would endanger her health or

(b) the health of the child.

All these 5 types of persons are exempted from fasting on the following conditions :-

1.  In cases of (b) they will have to pay Kaffara @ one 'Mudd' (¾  kilogram)  wheat, rice or any such stable food, per day to a poor Ithna-asheri. It is  'Ahwat' to pay 1½  kilogram per day.

2.  In   cases  of   (a)   they  are  not  required  to  pay  any Kaffara; but it is  highly recommended.

3.  Pregnant woman, or the nursing mother will have to fast in Qaza after  delivery or after weaning the child, as the case may be.

4.  The thirsty person will have to fast in Qaza, if he is able to do so  afterwards.

5.  Old man and woman are not required (though recommended)  to fast in  Qaza if he/she regains his /her strength.

MUFTIRAT

The things or actions which make a fast void  (batil) are 10 in number :—

1. and 2. Eating or drinking anything.

3.  Sexual relation;

4.  Speaking, writing or conveying by sign any lie about Allah, Prophets, Imams, or Bibi Fatima (s.a.);

5.  Submerging the head in water;

6.  Conveying thick dust, smoke or steam up to throat;

7.  Vomiting;

8.  Doing any such thing by which semen comes out;

9.  Enima with liquid;

10.Remaining in the condition of Janabat, Haiz or Nifas up to Sub-he- Sadique.

Note 1:

All these things break the fast if they are committed intentionally. If a person forgets that he is fasting, and eats or drinks, his fast is correct. Likewise, if he vomits involuntarily, or speaks something about God or Imams which he thinks is correct (though in fact it is wrong), or somebody else pushes him into water and his head goes into welter; or he sees a dust coming towards him and tries his best to protect himself from it but still inhales some of it involuntarily, his fast is correct.

Note 2.

Remaining in the condition of Janabat makes fast batil in the month of Ramazan  and  in  its Qaza only.  Other fasts  aio not effected by it.

Note 3.

Not doing Ghusl (or Tayammum. if allowed) of Haiz, or Nifas before Subh-e-Sadiqu (true dawn) makes the fast Batil in the month of Ramazan only. Other fasts (including the Qaza of Ramazan) are not affected by it.

Note 4.

When a fast is broken by any of the above-mentioned Muftirat, or when a person does not keep fast (without any excuse, i.e. illness or travel), he has to pay Kaffara, in addition to its Qaza.

KAFFARA

The Kaffara of breaking the fast of one day of Ramazan is:

1.  Emancipating a slave;

2.  If that is not possible, then.two-months-fast consecutively;

3.  and if that is also not possible, then feeding 60 poor Mumins.

Kaffara of breaking the Qaza of one day of Ramazan, if broken after Zawal, is:

1.  Feeding 10 poor Mumins;

2.  and if that is not possible, then fasting three days.

Kaffara of breaking the fast of specified Nazar is :

1.  Emancipating a slaver

2.  If that is not possible, then feeding 10 poor Mumins;

3.  or clothing 10 poor Mumins;

4.  and if he cannot do any of these then, fasting three days.

Note 1.

In feeding, it is enough to give each man 1½  pound wheat or rice.

Note 2.

Whenever in a Kaffara a certain thing is prescribed, its price is not acceptable. For instance, it is not allowed to give money of 1½  pound wheat, or price of shirt and trousers to a poor man. It is obligatory to give him the grain or cloth.

Note 3.

When a fast is broken by any Haram thing, like wine etc., all 3 Kaffaras are to be paid (emancipation of slave, 60 days fast, feeding 60 poor Mumins), as a punishment.,

Note 4.

In two-months-fast, at least 31 days should be fasted consequently. The remaining 29 days may be fasted with gaps.

Chapter 10

NAMAZ-E-'EEDAIN

The Muslims observe two big festivals in a year. One as Eed-ul-Fitr and the other is 'Eed-eul-Azha. These two are the days of great festivity.

'Eid-ul-Fitr is observed at the end of the holy month of Ramazan. The fasting creates the feelings of faith, spirituality, patience, contentment, and helping the poor. With a view to express our joy on these feelings we observe Eed. The festivity of the Muslims is not akin to dancing, singing vulgar songs or playing dirty games. We offer our gratefulness to Allah and also offer the Namaz-e-Eed for those religious, spiritual and moral gains which accrue to us in the holy month of Ramazan.

The Muslims offer sacrifice on the day of 'Eed-ul-Azha. Thus theypledge to give away their lives in the way of Allah and that of Islam. This is a great month for the believer. This is the motto of a Muslim's life. In happiness of this pledge, we offer prayer of Eid-ul-Azha.

Prayer of Eid is not Wajib but Sunnat nowadays when our Present Imam is hidden from our eyes. The niyat (intention) of Namaz-e-Eid should be done as follows :- "I  pray  two rak'at  Namaz of 'Eid-ul-Fitr  or 'Eid-ul-Azha Sunnat qurbatan ilallah."

In the first rak'at, after Sura Hamd, Sura A'ala is recited then hands are raised for Qunuut.

DO'A-E-QUNUUT

"Allahumma ahlal Kibriyae wal azamate wa ahlal juude wal jabaruut, wa ahlal afwe warrahmah, wa ahlattaqwa wal maghferah; asaloka behaqqe haazal yaumil lazi ja'altahu lil muslimeena 'eedanw, wa le Muhammadin Sallallaho alaihe we Aal'ehi zukhranw wa karamatanw wa sharafanw wa mazeeda; an tusalieya 'ala Muhammdin wa Aale Muhammadin, ws an tudkhelani fi kulle khairin adkhalta fihe Muhammadan wa Aala Muhammadin wa an Tukhrijani - min kulle Suu-in Akhrajta minho Muhsmmadan. wa Aala Muhammadin. Salawaatoka 'aiaihe wa 'alaihim ajma'een. Allahumma, inni as'aloka khaira ma sa-a-laka behi ibadokassale-huun; wa a'oozo beka mimmasta'aza minho 'ibadokal mukhlesu-un."

In first rak'at, the Qunuut is recited five times along with Takbirs (Allaho Akbar). Then after Rukoo' and Sajda, the second rak'at begins.

In the second rak'at Sura Shams is recited after Sura Hamd. In Surah Shams Allah has directed man to keep his self pure and to protect himself from sins. After the recitation of this Surah, the Qunnut is again recited but now only four times. Thereafter rukuu, Sajda, Tashahhud and Salaam are done in the usual way.

Chapter 11

APPENDIX

NOTE: Here are some extracts from an article published in "Readers' Digest" (March,  I968).

Chapter 12

FASTING SWIFT, SURE WAY TO LOSE WEIGHT

Modern medical science is turning to this ancient practice — and finding that when properly supervised it is safe, painless and effective.

By Blake Clark

When he left school, Gerald Ball stood six foot three and weighed 16 stone 12 lb. At college, playing football and eating at the training table, where no second helpings were permitted, he kept his weight at 16 stone 11 lb. But ten years later he weighed 21 stone 6 lb. , and in another ten years, although he had tried various reducing schemes, 26 stone. "When I see food I have no will power," he said. He knew he had to do something. But what?

At this point, in March, I960,   Ball entered Pennsylvania Hospital in Philadelphia for one more try. There Dr. Garfield Duncan and his associates were taking what seemed, drastic measures for overweight sufferers: total deprivation of food for ten days.

For ten days Ball got nothing but water, tea, coffee and vitamins. He was hungry for the first two days. Then his craving disappeared; he lost all appetite for food. He felt better than he had since he was at college. In ten days he lost 25 pounds. Since then, in 27 months, Ball has undergone three more fasts at the hospital and periodic two-day abstentions on his own. He has lost 6 stone 9 lb. , almost a pound a week.

Dr. Duncan is a specialist in the control of diabetes. He has been interested in overweight for many years. As editor of the journal Metabolism, he received an article three years ago from a Dr. Walter Bloom, who had used fasting as a preliminary treatment for nine overweight patients. What caught Dr. Duncan's attention was Dr. Bloom's observation that his fasters did not mind the deprivation. Dr. Duncan decided to give fasting a try.

Selecting patients for the experiment, Dr. Duncan took only those who had failed to reduce by all the usual methods. These people had been put on 500 to 1,500 calories diets — which they had not kept up. All had taken drugs to reduce appetite (the drugs were effective in most cases for only two or three days, then lost effect). Dr. Duncan insisted that they enter hospital, where they could be carefully observed. He gave them poly-vitamins in therapeutic amounts. They stayed in hospital from five to 14 days. They were weighed each day, and had urine and blood tests.

Results were dramatic. People on low-calorie diets often go for ten days or mere with little or no difference on the scales, because their body had  retained water. But on a total fast, the water-retaining mechanism apparently  does not work, and the. faster sees his improvement registered on the scales  immediately. Loss of a pound and a half to two pounds a day at first is usual.  This exceeds what would be expected on the basis of caloric expenditure.

Added to this gratifying visualization of fat literally pouring off  by the  pound is the fact that it is coming off without causing most of the patients  hunger pangs. One man said, "After that first period —— which for most  people lasts only a day — you are all right." Said another, "When you are  fasting, you are a little like a bear hibernating. You can talk and walk about,  but you generally spend most of the time resting." (Without food you tire  easily.)

Why don't you get hungry? Dr. Duncan discovered the answer to this  question, and thereby made a significant contribution to the study of weight:  hunger is lessened by the production of ketones, a kind of mild acidosis, in the  faster's blood-stream. Blood-serum tests of patients showed that for the first  24 to 48 hours there was no significant ketone level —— and the faster was  hungry. When the tests showed an elevation in the ketone concentration in the  blood, the food craving diminished. The doctor can tell whether a person has  broken, his fast simply by taking a blood-serum test for the ketones.

Many people wished to stay on the. fast even after 14 days, but Dr.  Duncan wanted to be sure there were no unexpected ill-effects. He sent them  home on 900 to 1,500 calorie diets which usually exceeded their desire for  food for several days. They did not continue to lose weight, however; in fact,  many gained a little. As appetites increased, the calorie intake increased as  well. This gain, Dr. Duncan and his associates found, could be corrected, by one or two-day fasts at appropriate intervals at the patient's home.

Fasting for other than weight reduction purposes is a time-honoured  practice. The Old   and  New Testaments mention it 74 times. Christ fasted 40  days and 4-0 nights. In Islam there is the universally observed 30-day, sunup-  to-sundown fast of Ramadhan, and Buddhists find fasting appropriate to their  way of contemplation and asceticism .

The most renowned faster of modern times was Mahatma Gandhi, who  in his passive resistance to British rule in India engaged in 15 fasts, three of  them lasting 21 days. Usually his only sustenance was hot water, sometimes  with lime juice. Although he grew so weak at times that he could not lift a glass, he remained mentally alert, and there is no evidence that he suffered  any lasting ill effects.

Perhaps the most carefully observed forbearance from eating was that  of A. Levanzin, a lawyer and publisher in Malta, who believed that fasting had  cured him, his wife and their two children of serious illnesses. In 1912 he went  to the Carnegie Institution in Boston and submitted himself to a 31 day study.  Levanzin, who was five feet seven inches tall and weighed 9 stone 8 lb., lived  under closest scrutiny day and night, existing on nothing but distilled water. A  retinue of specialists made daily tests and observations of his physical   condition, his subjective impressions and mental attitude.

As he himself had predicted, Levanzin had no sensation of hunger, and  no desire for food. He experienced no abdominal pain or discomfort. On the  11 th  day he was conscious of muscular fatigue, but on the 14 th  day he ran  down a flight of stairs without difficulty. His memory, tested daily, was as good  at the end as at the beginning.

A year later, to see whether he had suffered in any way from his long  self-denial, Levanzin was put through the same tests. He did as well or better  on nearly all of them. Said his examiners, "It is an indisputable fact that,  according to the tests, there was no lasting evil effect of the fast, either upon  muscular strength or mental activity."

Chapter 13

ISLAMIC CORRESPONDENCE COURSE

FAST

QUESTIONS

Answer any five questions:-

1.  Why Islam adopted Lunar calendar for fast and pilgrimage?

2.  Explain in short the purposes of Eid-ul-Fitr.

3.  Explain the Importance and Conditions of Repentance.

4.  Give the list of 'Muftirat' (the things which break the fast).

5.  Who are the persons exempted from fasting ?

6.  What is the Kaffara,if a person does not fast without any lawful reason ?

7.  Explain the result of the following actions on fast:

(a) A person gets into water upto his chest.

(b) Forgetting that he was fasting,he drank water.

(c) He intentionally, did not do 'Ghusl-e-Janabat f upto the time of prayer of  'Subh'

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It is hoped that this book will give enlightenment to our brothers and sisters; and will help them in appreciating and following the tenets of Islam more faithfully.

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Muhammad (S) is the Last Prophet (2012)

This text is a response to the erroneous Ahmadiyya (Qadiani) beliefs about the alleged prophet-hood of Mirza Ghulam Ahmad. It discusses in depth the finality of prophet-hood with Prophet Muhammad in light of the Qur'an and traditions (ahadith). It also refutes the claims that connect Imam Mahdi with Mirza Ghulam Ahmad.

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al-islam.org
Published by: Bilal Muslim Mission of Tanzania
Dar-Es-Salaam - Tanzania

Taqiyah (Dissimulation) (2012)

What is Taqiyah? When can it be used? Best way to perform taqiyah, and when it is not allowed.
ISLAMICMOBILITY.COM
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Thanks to Al-Islam.org
Published by: Bilal Muslim Mission of Tanzania - First Edition, 1992 - Dar es Salaam, Tanzania

The Justice of God - Adl -e- Ilahi (2012)

The concept of the 'Justice of God' in Islam. This book deals with philosophical topics such as 'Test and Suffering', 'Action and Knowledge of God', 'Fate and Divine Decree'.
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ISLAMICMOBILITY.COM
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Published by: Bilal Muslim Mission of Tanzania Dar es Salam, Tanzania
al-islam.org

ISLAMIC CORRESPONDENCE COURSE BASIC LEVEL - BOOK 2 (2013)

Book 2 of 4 from the collection of Allamah Saeed Akhtar Rizvi.
ISLAMICMOBILITY.COM

ISLAMIC CORRESPONDENCE COURSE BASIC LEVEL - BOOK 3 (2013)

Book 3 of 4 from the collection of Allamah Saeed Akhtar Rizvi.
ISLAMICMOBILITY.COM

ISLAMIC CORRESPONDENCE COURSE BASIC LEVEL - BOOK 4 (2013)

Book 4 of 4 from the collection of Allamah Saeed Akhtar Rizvi.
ISLAMICMOBILITY.COM

Slavery from Islamic and Christian Perspectives (2013)

Slavery is one of the oldest evils of society, Ancient civilizations could not eradicate slavery, so they compromised with it. Allamah Sayyid Sa'eed Akhtar Rizvi, the Chief Missionary of Bilal Muslim Mission, marshalled fact after fact from history; quoted from the Holy Qur'an, the traditions, and contemporary
writers on the subject; and cited Islamic and ancient laws. He has clearly and vividly
shown that Western civilization is not so great a champion of emancipation of slaves
as it poses to be. In fact this book will prove to he an eye-opener for those who
blindly nod in approval to the propaganda about Western humanism.
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ISLAMICMOBILITY.COM
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Published by: Vancouver Islamic Educational Foundation British Columbia - Canada ISBN 0-920675-07-7

Prophecies About Holy Prophet in Hindu, Christian, Jewish n Parsi Scriptures (2013)

A short text shedding light on the prophecies predicting the arrival of the Holy Prophet Muhammad (PBUH&HP) in older scriptures of different faiths, as attested to by the Holy Qur'an.
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ISLAMICMOBILITY.COM

Published by: Bilal Muslim Mission of Tanzania, Dar es Salaam, Tanzania. - al-islam.org

Sects of Islam (2013)

A book By Saeed Akhtar Rizvi about the attributies of Allah, can Allab be seen, place of Reason in religion, why belief in God, destiny - taqdir, prophets, imams and many more.

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ISLAMICMOBILITY.COM
Published by: World Organization for Islamic Services,P. O. Box 11365-1545, Tehran - IRAN

The Fast of Ashura (2013)

Authenticity of traditions encouraging Muslims to fast on the 'Ashura, the 10th of Muharram.
extract from "Al-Serat A Journal of Islamic Studies" - Vol VIII No 3 & 4.
Published by: Muhammadi Trust of Great Britain and Northern Ireland
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ISLAMICMOBILITY.COM

The Life of Muhammad The Prophet (2013)

Detailed account of the life and history of Prophet Muhammad (s), including his birth and early life, events in Makkah and Madina, and his final years. The idea behind writing this book was to satisfy the needs of our new generation - the youths and the students who are unable to study the scholastic books written by the Muslim scholars.
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ISLAMICMOBILITY.COM
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Published by: Darul Tabligh North America Under the Patronage of World Federation of KSI Muslim Communities Stanmore, Middlesex, Al-islam.org ISBN 0-9702125-0-X -

The Qur'an: Its Protection from Alteration (2013)

Appearance of forged ahadith, and the Sunni vs Shi'i attitudes towards such hadith and supposed alterations in the Qur'an.
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ISLAMICMOBILITY.COM
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al-islam.org - Published by: Ahlul Bayt Assembly of North America Super Center Postal Outlet, Markham, Ontario, Canada

ISLAMIC CORRESPONDENCE COURSE BASIC LEVEL - BOOK 1 (2013)

Book 1 of 4 from the collection of Allamah Saeed Akhtar Rizvi.
ISLAMICMOBILITY.COM

www.feedbooks.com
Food for the mind

Table of Contents

Chapter 1 - PREFACE

Chapter 2 - Extract from the PREFACE TO THE FIRST EDITION

Chapter 3 - PREFACE TO THE SECOND EDITION

Chapter 4 - THE FRUITS OF FASTING FOR THE SERVANTS OF ALLAH

Chapter 5 - THE SIGNIFICANCE OF RAMADHAN

Chapter 6 - EID-UL-FITR; A UNIQUE FESTIVAL TIME OF JOY FOR MUSLIMS

Chapter 7 - THE IDEAL OF ISLAMIC CHARITY

Chapter 8 - EID-UL-FITR SERVES THREE PURPOSES

Chapter 9 - IMPORTANT RULES OF SHER1AT CONCERN FAST AND PRAYER OF EIDAIN

Chapter 10 - NAMAZ-E-'EEDAIN

Chapter 11 - APPENDIX

Chapter 12 - FASTING SWIFT, SURE WAY TO LOSE WEIGHT

Chapter 13 - ISLAMIC CORRESPONDENCE COURSE