The Messenger of Allah (sal Allahu alaihi wa sallam) was asked about fasting on the Day of Arafa. He said, “It expiates the sins of the previous year and of the coming year.” [Sahih Muslim]
The Day of Arafa, ninth Zil Hajj, is the day of forgiveness for the pilgrims, who are present this day at Arafa, as well as for those who fast the Day of Arafa the world over. This fasting is mustahab (recommended) for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him or her to fast on this day, because the Prophet (sal Allahu alaihi wa sallam) did not fast on this day when in Arafa. In fact, it is narrated that he forbade fasting on the Day of Arafa when in Arafa. The Hajis presence in Arafa is itself very pleasing to Allah (subhana wa ta’ala). Regarding them, Allah (subhana wa ta’ala) says to His angels, “Look at my slaves, how dishevelled and dusty they came to me, I do call you as witnesses upon me that I forgive them (their bad deeds).” [Ahmad]
Not everyone can go on Hajj, and certainly not every year, but this Day of Arafa is one of the great gifts of Allah (subhana wa ta’ala) that people all over the world can benefit from. On this day, Allah (subhana wa ta’ala) grants fasting Muslims forgiveness for their faults of two years, if they have committed any, if not, Allah (subhana wa ta’ala) elevates their degree in Paradise. The Muslims should celebrate the day of Arafa by restraining themselves from committing sins and iniquities in order that Allah may forgive them.
The Prophet of Allah (sal Allahu alaihi wa sallam) said: “On this day (of Arafa) whomsoever holds his hearing, sight, and tongue (from committing sins), he will be forgiven by Allah.” [Ahmad] Muslims should say the Tahlil (La ilaha il Allah), Tasbeeh (Subhanallah) and Takbeer (Allahu Akbar). It is also recommended to do as much dua (supplication) as possible on this day, since “there is no other day on which Allah frees a larger number of His slaves from the Fire of Hell than the Day of Arafah.” [Sahih Muslim]
The Prophet (sal Allahu alaihi wa sallam) said: “The best supplication is on the day of Arafa, and the best remembrance that I and the prophets before me (made) is: “There is no god but Allah, the only true God, who has no partner. To Him belongs the kingdom (of the universe) and to Him all praises are due. And He has the power to do every thing.” [Tirmidhi]
Make a note of this day on your calendar, so that you remember to celebrate it by fasting and making dhikr, dua and istighfar.
Be In Control.
The notion of privacy differs in a multitude of cultures, societies, and religions. The notion of privacy also changes with time based on the events or situations that occur. This, in part, may explain why there is no all-comprehensive meaning for privacy. There is no clear-cut definition for privacy that allows people, judges, and scholars to properly identify and recognize the boundaries of privacy. That being said, there were several attempts in defining “privacy” more generally. An American judge, Louise Brandies, defined the “infringement” of privacy as an “interference with another person’s seclusion of himself, his family, or his property from the public,” and to a certain extent, Brandies described privacy well (Kamali 159).
In Islam, privacy takes on a bigger role in a Muslim’s life and is viewed as one of main Islamic ethical principles. Because the “principles of Islam” exalt the “religious conscience of every Muslim”, Islam gives respect and rights to one’s freedom, privacy, and ownership (Hayat 137). Islamic law acknowledges the privacy of a Muslim’s home and private life, and there are severe exhortations against meddling into the affairs of others. The Qur’an and several hadiths of the Prophet Muhammed (PBUH) define the right to privacy clearly and thematically. For instance, Islam strictly prohibits the inquiry into the private matters of others without their consent. If one happens to “come across private information,” then one should stop immediately from getting involved any further (Hayat 137).
With the increase in the instruments of modernity, such as electronic devises, global communication and other advancements in technology, a modern Muslim has to be even more cautious not to cross the boundaries of one’s privacy and to secure his own, as well. Most, if not all, of the concepts of privacy in Islam revolve around the central idea of “invasion” or “reaching out” through something that does not belong to the same person, whether it is intentional or unintentional, be it entering a home without the owner’s permission or even reading a small of piece of paper that doesn’t belong to that person. Even though these rights and rules are put forth to make Muslims better individuals, are the rules of privacy in Islam obsolete? In other words, do these rules have any exceptions? The answer would be yes; they do have exceptions only in particular situations such as the “testimony of witnesses” or when asking for a fatwa or legal opinion (Kamali 162).
Hayat, Muhammad Aslam. “Privacy and Islam: From the Quran to Data Protection in Pakistan.” Information & Communications Technology Law 16.2 (2007): 137-48. Print.
Kamali, Mohammad Hashim. The Right to Life, Security, Privacy and Ownership in Islam. Cambridge: Islamic Texts Society, 2008. Print.