It used to be the general practice of the Messenger of Allah to perform Itikaaf in the Holy month of Ramadhan. At times he used to remain in the masjid for the whole month and in the year of his demise, he was in Itikaaf for twenty days. Because he usually secluded himself in the masjid for the last ten days of Ramadhan, the ulama consider it sunnah muakkadah to perform Itikaaf for that period.
Ibn Abbas relates that the Messenger of Allah said, “The person performing Itikaaf remains free from sins and he is indeed given the same reward as those who do good deeds (in spite of not having done these deeds). (Ibn Majah)
This hadith mentions two great benefits of Itikaaf. The first is that the person performing Itikaaf avoids sins. The world around us is full of temptations and more often than not one falls into them. To commit sins in this blessed month is indeed a great injustice to ourselves. Through remaining secluded in the masjid, one completely avoids the temptation of doing a sin.
Another benefit is that when one is secluded in the masjid, one is apparently at a disadvantage by not being able to perform certain good deeds like joining in funeral prayers, attending burials, visiting the sick, etc. But according to this hadith, one is rewarded for even those deeds which he could not perform as a result of his Itikaaf.

Worship

The purpose of our creation is to worship our Creator.
And I (Allah) created not the jinn and mankind except that they should worship Me (alone). I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of Power, the Most Strong.
(Surah 51)

This verse is telling us that Allah created man for His worship, and that He will reward him fully for his obedience but will punish him for His disobedience. This verse also makes clear the fact that we are dependent upon Him for our survival while He has no need for us.
This point has also been made in a hadith, recorded by Ahmad in which the Prophet stated that Allah the Almighty says, “O son of Adam engage and devote yourself in My worship and I will fill your heart with contentment and I will fulfil your needs but (on the other hand) if you do not do this, I will fill your heart with concern and apprehension and nor will I provide for you.”
One of the most effective ways of carrying out this command is by performing Itikaaf since it is one of the most efficient means of fulfilling the purpose of worship.

What Is Itikaaf ?

Literally Itikaaf means to apply oneself assiduously to something. Technically (in the terminology of the Shariah) it means to remain in a masjid (where the five times daily prayers are held) with the intention of worship.

What Is The Purpose Of Itikaaf?

Mankind has been created to worship Allah. Islam has designated many forms of worship for the fulfilment of this aim. Itikaaf enjoys superiority over other methods of worship because it encompasses many other forms of worship within itself.

Is Itikaaf Compulsory?

There are three types of Itikaaf.
1. Itikaaf during the last ten days of Ramadhan. This is sunnah.
2. Itikaaf on any other day is nafl (voluntary).
3. Itikaaf as a result of a vow (e.g. someone vowed that if a certain desire of his/her was fulfilled, he/she would perform Itikaaf for two days.). The performance of this Itikaaf is waajib (necessary).

Benefits Of Itikaaf

A person doing Itikaaf (mutakif) will be able to perform his salat on time with congregation hence acquiring the reward of salat with congregation, which is twenty-seven times more than performing it alone. On the other hand the layman outside will not attain this great reward with such consistency because of distractions and preoccupation especially in this modern age.
1. Itikaaf makes it easy to perform salat with full devotion because the mutakif breaks all ties with the outside world and is in a state of tranquillity, where he is free from everything that diverts him from Allahs remembrance. This leaves him to focus his mind solely towards Allahs obedience and happiness.
And seek help in patience and As-salat (the prayer) and truly, it is extremely heavy and hard except for Al-Khaashi’un (i.e. the true believers in Allah – those who obey Allah with full submission, fear much from His punishment, and believe in His Promise and in His Warning). (They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return.
(Surah 2)
Successful indeed are the believers. Those who offer their salat (prayers) with all solemnity and full submissiveness. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden).
(Surah 23)

2. More voluntary prayers will be performed by a mutakif because his aim is to worship his Lord and to build up a close tie with Him and the best way of achieving this is by performing salat.

Abu Hurairah narrates that the Messenger of Allah said, “The bondsman is closest to his Lord while he is in prostration, so increase your supplications.” (Muslim)

Ubaadah ibn Saamit narrates that he heard the Messenger of Allah saying, “Whenever a bondsman prostrates before Allah, He has a good deed written down for him and a sin wiped off and raises him a rank higher, so prostrate as much as you can.” (Ibn Maaja)
3. Another benefit of Itikaaf is that the mutakif can perform his prayer in the first row. It is very easy for him to derive the full benefit of offering prayer in this row.
Abu Hurairah narrates that the Messenger of Allah said, “Had the people known the reward of azaan and the first row, they would most certainly draw lots (to decide who should give the azaan and stand in the first row). (Bukhari)
4. The mutakif gains the reward of waiting for salat. The Prophet said, “You will be regarded as performing salat while you are waiting for salat and the angels supplicate saying, O Allah forgive him and have mercy on him as long as he does not leave his prayer place or break wind.”
(Bukhari)
5. One benefit of Itikaaf is that it makes a person accustomed to staying in the masjid for a long period and creates an attachment between him and the masajid.
The Prophet said, “From amongst the seven whom Allah will give shade to on the day when there will be no shade except His shade, will be that person whose heart was attached to the masjid.” (Bukhari)
6. It becomes easy to perform the Tahajjud prayer. Normally, this is very difficult for a person because Satan tries hard to stop a person from offering this prayer and deprive him of its great reward.

Rules And Regulations Of Itikaaf

1. The performance of Itikaaf during the last ten days or Ramadhan is a sunnah muakkadah alal kifaya (a sunnah which has to be observed by at least one person from the locality for its fulfilment or else the entire locality will be sinful for negligence of this sunnah).
2. Itikaaf should be done in a masjid where the five times daily prayers are held.
3. A woman can designate a place for salat in her house and observe Itikaaf there and she will acquire the same reward as one performing Itikaaf in the masjid.
4. One should refrain from idle talk during Itikaaf.
5. One performing Itikaaf should not unnecessarily go outside the boundaries of the masjid as this will nullify his Itikaaf.
6. One can go outside to answer the call of nature or for a necessary bath (e.g. because of a wet dream etc). Similarly if there is no one to bring food from home, one can go home to eat.
7. A person can go to perform Jumah prayer in another mosque if it is not held in the mosque in which he is observing Itikaaf. He will have to return as soon as he has completed his Jumah prayer.
8. If a person accidentally leaves the masjid in which he is observing Itikaaf, this will nullify his Itikaaf.
9. To indulge in unnecessary worldly activities during Itikaaf is makrooh-e-tahrimi (close to forbidden)
10. To remain completely silent during Itikaaf is not permissible. If one remains silent after zikr and recitation, this is fine. Remaining silent is not a form of worship.
11. The sunnah of observing Itikaaf during the last ten days of Ramadhan will only be fulfilled, if the mutakif enters the masjid with the intention of Itikaaf before the sun-set of the twentieth of Ramadhan
12. Fasting is a prerequisite of Itikaaf. The nullification of the fast will result in the nullification of the Itikaaf.
13. The intention of Itikaaf can be made in the heart but it is better to do it with the tongue.

Where And When Can Itikaaf Be Performed?

Question 1
Can Itikaaf only be done during the last ten days of Ramadhan or can it also be done during the first and middle ten days of Ramadhan?

Answer
The observance of Itikaaf is not restricted to the last ten days of Ramadhan. A person wishing to perform Itikaaf during the entire month of Ramadhan is at liberty to do so, as this is also a sunnah. To clarify this matter, Imam Bukhari, entitled a chapter in his celebrated book, Bhukhari.
The chapter on performing Itikaaf during the middle ten days of Ramadhan. Under this chapter, he has narrated a hadith from Abu Hurairah that the Prophet did Itikaaf for twenty days, in the year of his demise. (Bukhari, Fathul Baari, Umdatul Qari).
Shaykhul Islam Hafiz ibn Hajar and Allaama Badrud-din-Ayni (commentators of Bukhari) have remarked that Imam Bukhari wants to point out that although observance of Itikaaf is much more preferable during the last ten days of Ramadhan, yet it is not restricted to that period. It can also be done during the middle ten days of Ramadhan, as this has been established from the Prophet .
A hadith recorded by Bukhari and Muslim mentions that the Prophet did Itikaaf during the entire month of Ramadhan.
The hadith is as follows:
Abu Saeed Khudri narrates that the Prophet (once) did Itikaaf during the first ten days of Ramadhan, continuing it in the Turkish tent during the middle ten days. (One day) he stuck his head out (of the tent) and said, “I did Itikaaf during the first ten days, searching for this night (laylatul-qadr). I continued it (the Itikaaf) into the middle ten days (for the same purpose). I was then approached (by an angel) and informed that this night occurs in the last ten days. So those who have done Itikaaf with me should continue it into the last ten days because I was shown this night and then made to forget it (but as an indication) the morning after this night, I saw myself prostrating on mud. This being the case, search for this night during the odd nights of these last ten days.”
The narrator continues that it rained that night and the water leaked through the mosque as it was made out of twigs. On the morning of the 21st, I saw with my own eyes that there were traces of mud on the Prophets forehead. (Mishkaat on the authority of Bukhari and Muslim)
It is because of this tradition that the fuqahaa (Islamic jurist) have said that this is the sunnah. This is precisely why many of the scholars and saints have made it a habit to perform Itikaaf during the entire month of Ramadhan. However it must be pointed out that the observance of Itikaaf during the last ten days of Ramadhan is an emphasised sunnah (a sunnah which must be observed by at least one member of the locality or else the entire locality will be sinful). This is why special importance is attached to its observance during the last ten days.
Itikaaf is not only restricted to Ramadhan but can in fact be performed during the entire year. Imam Bukhari too has indicated towards this permissibility, by entitling a chapter, The chapter on performing Itikaaf during Shawwaal. (Fathul-Baari, p.284 vol, 5. Umdatul-Qari, p.156 vol, 11). We also learn from a tradition appearing in the Sihah Sittahthat the Prophet performed Itikaaf of ten days in the month of Shawwaal.
It is clear from this that Itikaaf is not fixed with any particular period of the year.

Question 2
Is Itikaaf correct in the mosques of Britain (places of worship, where the five times daily prayers are held)?

Answer
Before answering this question, it would be of great benefit if we had insight into some basic issues.
If a locality does not have a purpose built mosque but the residents of that locality rent a place to perform prayers in congregation, it will be correct for a person to observe Itikaaf in this particular place. All the rules and conditions of a mosque will also apply to him. This issue has been clarified further by the following query which appears in Fataawa Alamghiri.

A woman can designate a spot in her house for doing Itikaaf instead of going to the mosque. This particular place will be a substitute for the mosque and in this spot she will be subject to all the rules and conditions which would normally apply to her in the mosque. For example the woman cannot leave this spot without a genuine cause e.g. to relieve herself.

In short, in this country it is correct to perform Itikaaf in a place which is treated like a mosque and where the five daily prayers are regularly held. The practice of our elders and scholars bear testimony to this. In fact if a person performs Itikaaf in such a place during the last ten days of Ramadhan, this will suffice the people of that locality from the Itikaaf which is sunnah muakkadah. On the other hand if no one performs Itikaaf then the entire locality will be sinful. This is also the view of the Grand Mufti of Gujraat. (Fataawa Rahimiyyah, p.209, vol,5)

Things which are forbidden in Itikaaf

1. Going out of the mosque. Itikaaf becomes invalid if a person goes out of the mosque for no reason, because the Messenger not go out of the mosque except in the case of “human need” i.e., to eat or answere the call of nature.Food used to be brought to him in the mosque, because Saalim says: “As for his food and drink, it was brought to him where he was in his place of Itikaaf.”
2. He also used to go out to purify himself from minor impurities and to do wudoo, as Aaishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to put his head into my room whilst he was in the mosque, and I would comb his hair. He would not enter the house except in the case of need when he was in Itikaaf.” (Fath al-Baari, 4/808).
3. Touching women with desire – including intercourse. This is something which invalidates Itikaaf, because it is clearly stated that this is not permitted, in the aayah (interpretation of the meaning): “And do not have sexual relations with them (your wives) while you are in Itikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques” [al-Baqarah 2:187].
4. Menstruation and post-natal bleeding. If a woman who is in Itikaaf starts to menstruate or experiences post-natal bleeding, she has to leave the mosque, so as to preserve the purity of the mosque. The same applies to anyone who is in a state of junub (impurity following sexual discharge) – until he does ghusl.
5. To complete iddah. If the husband of a woman who is in Itikaaf dies and she is in the mosque, she has to leave the mosque so that she can do her iddah in her house.

Educational aspects of Itikaaf

1. Implementing the concept of worship in a complete fashion:
Itikaaf plants in the soul of the person who does it the concept of true enslavement to Allaah (uboodiyyah), and trains him in this important matter for which man was created. For Allaah (may He be exalted) says (interpretation of the meaning): “And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone).” [Al-Dhaariyaat 51:56]. For the person who is in Itikaaf has devoted his whole self and his whole time to worship Allaah, may He be glorified.
2. His whole purpose is to earn the pleasure of Allaah, may He be exalted, so he strives with his body, senses and time for this purpose, by praying fard and naafil prayers, by making duaa and dhikr, by reading the Quraan’ and other kinds of acts of worship.
Through this training during the best days of the month of Ramadaan, the person in Itikaaf trains himself to apply the concept of uboodiyyah or enslavement to Allaah in his public and private life, and he strives to put into practice the words of the aayah (interpretation of the meaning): “Say (O Muhammad): “Verily, my Salaat (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the Aalameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [al-Anaam 6:162-163]
Al-Qurtubi said: “my living means, whatever I do in my life; my dying means what I advise you to do after my death; for Allaah, the Lord of the ‘Aalameen means, they are only for the purpose of drawing closer to Him.” (7/69).

3.Seeking Laylat al-Qadr

This was the main purpose behind the Itikaaf of the Prophet (peace and blessings of Allaah be upon him). At first his Itikaaf lasted for the entire month, then he did Itikaaf during the middle ten days, seeking Laylat al-Qadr. When he learned that it is in the last ten days of the month of Ramadaan, he limited his Itikaaf to these blessed ten days.

4. Getting accustomed to staying in the mosque

The person in Itikaaf has committed himself to staying in the mosque for a specific time period. Human nature may not readily accept such restrictions at the beginning of the Itikaaf, but usually this attitude quickly disappears because of the peace of mind that the Muslim soul develops from staying in the House of Allaah.
The person in I’tikaaf understands the importance of his staying in the mosque during his I’tikaaf from the following things:
1. The person who stays in the mosque finds that the mosque becomes dear to him, and he understands the value of the houses of Allaah, may He be exalted. This love has a great value with Allaah, because those who love the houses of Allaah will be one of the groups whom Allaah will shade on the Day when there will be no shade except His shade.
2. When a person stays in the mosque, whilst he is waiting for the prayer, he is rewarded as for praying, and the angels pray for forgiveness for him. According to the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him), the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The angels will pray for blessings for any one of you as long as he stays in his place of prayer and as long as nothing happens to break his wudoo. [They say:] ‘O Allaah, forgive him, O Allaah have mercy on him.’ As long as any one of you stays in his place of prayer, as long as what is keeping him there is the fact that he is waiting for the prayer, and nothing is keeping him from going back to his family apart from his prayer.” (Al-Bukhaari, 2/360 Fath al-Baari).
3. Keeping away from physical luxuries. In Itikaaf a person reduces a lot of these things and becomes like a stranger in this world, so “give good news to the stranger.” For the sake of earning the pleasure of Allaah, he is content to stay in a corner of the mosque with usually no more than a pillow on which to lay his head and a blanket with which to cover himself, for he has left his comfortable bed and his usual habits for the sake of earning Allaahs pleasure.As for his food, this is a different story, if it is not what he usually eats. If he has food brought from his house, usually it will not be as much as he would eat at home, and he does not eat it at a table with his wife and children, as he would usually do. On the contrary, he eats like a stranger, like a poor slave who is need of his Lord. If he goes out to the market-place to get food, he tries hard to take what is available and he is not too fussy about what kind of food he gets, because he has to go back to his place of Itikaaf and not take too long to do these things. Thus he learns that he can get by with a little, for which his Lord will be pleased with him, just as he can live with much, for which his Lord will not be pleased with him – and the different between the two is immense.

4. Giving up many harmful habits

In the light of the fact that the concept of Islamic education is lacking in many Muslim societies and in many homes in those Muslim societies, many habits have become widespread which go against the teachings of this pure religion. These evil habits have become so widespread that they have become almost acceptable and are not seen as having any harmful impact either on the religion or the individual. These habits include smoking, listening to music and watching scenes and events broadcast by satellite channels which go against the aqeedah (belief) of the Muslim and his sense of modesty and chastity, and other habits which affect the religion and the individual.
The time of Itikaaf gives the individual the opportunity to see the falsehood of these habits and the futility of the belief which many Muslims have, that they do not have the ability to rid themselves of these habits, because they have gained control over them.

During the period of Itikaaf, when he is alone with his Creator, the Muslim comes to understand the concept of worship in the most comprehensive sense and that he has to be enslaved to Allaah every hour of the day, in both his public and his private life. When he takes the pleasure and love of Allaah as the yardstick against which he measures all his actions, he will find that the habits we have referred to above, and many others, do not agree with that love of Allaah, and indeed they are the opposite. So he discovers that habits such as these take him out of the circle of sincere uboodiyyah towards Allaah. If this is the case, then he is obliged to rid himself of these habits as quickly as possible.

During the period of Itikaaf, the Muslim is not allowed to go out except in the case of definite needs which serve to facilitate his staying in the mosque for Itikaaf. Apart from that, he should not go out, even if it is for a permissible purpose. So – for example – he cannot go out and walk around in the market-place, even for a short time, to buy things that have nothing to do with his Itikaaf. If he goes out to buy siwaak, this will not affect his Itikaaf because it is something that is required for his prayer during his I’ikaaf. But if he went out to buy a gift for his wife or for one of his children, that would invalidate his Itikaaf, because the Messenger (peace and blessings of Allaah be upon him) did not go out except in the case of “human need”, as mentioned above. So how about if the person in Itikaaf goes out to do something haraam such as smoking cigarettes for example, or to watch a satellite TV show that he usually watches? Undoubtedly this would invalidate his Itikaaf.
So if he goes out to drink wine or to smoke, this invalidates his Itikaaf. In general, any going out for any invalid reason invalidates one’ I’tikaaf, and more so if the purpose of going out is to commit a sin. Even when he goes out for a legitimate purpose, it is not permissible for him to light a cigarette on the way.
Itikaaf is an annual opportunity in which a person can get rid of these bad habits by repenting and turning to Allaah, and by weaning himself from these sins during the period of Itikaaf, not giving in to his desires, and getting used to this.
This continual worship of Allaah requires continual patience on the part of the person in I’tikaaf, which is a kind of training for a persons will and a kind of self-discipline for the soul which usually tries to escape this worship to turn towards other matters which it desires.

There is also the kind of patience which is required for dealing with the absence of things which a person may be used to, such as different kinds of food that he eats at home but which are not available in the mosque. So he puts up with having little for the sake of earning the pleasure of Allaah, may He be exalted and glorified.
And there is the kind of patience which is required for putting up with the place where he is sleeping, for he will not have a bed put in the mosque for him, or a comfortable mattress on which he could sleep. He sleeps on a very modest mattress or even on the carpets in the mosque.
And there is the kind of patience which is required for putting up with the conditions in the mosque, the crowds of people around him, the lack of peace and quiet such as he enjoys at home when he wants to sleep.
And there is the kind of patience which is required for suppressing his desire for his wife, with whom he is not allowed to have sexual relations if he goes home for any purpose; he cannot even kiss her or hug her, even though she is halaal for him. Thus the value of patience, strong will power and self-control is manifested. Through these practices and others, a person can train himself to delay many of the things he desires for the sake of things which are more important, so he puts off these psychological and material needs for the sake of earning the pleasure of Allaah, may He be glorified and exalted.
(9) Peace of mind
(10) Reading the Qur’aan and completing it
(11) Sincere repentance
(12) Qiyaam al-Layl (praying at night) and getting used to it
(13) Making good use of ones time
(14) Purifying one’s soul
(15) Reforming one’s heart and focusing on Allaah.

We ask Allaah to help us to remember Him, thank Him and worship Him properly. And Allaah knows best. May Allaah bless our Prophet Muhammad.

References:
Al-I’tikaaf Nadrah Tarbawiyyah, Dr. ‘Abd al-Lateef ibn Muhammad Baaltoo
Al-Ithaaf fi Bayaan Masaa’il al-I’tikaaf, Abu ‘Umar Haay al-Haay

1 : It is Sunnatul Muakkadah to perform Taraweeh with jamaah. If the entire community omits performing Taraweeh with Jamaah, all will be sinful for this omission. By performing the taraweeh with the congregation at home the virtue will be obtained. However the additional reward of 27 times which is obtained by joining the congregation of the Masjid will not be obtained.

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2 : For the purposes of Taraweeh one made the intention of performing “the salaah of the nights of Ramadhaan,” or “Taraweeh,” or merely the intention of performing the “Sunnah,” or the intention of “following the Imaam,” all these intentions will be valid and the Taraweeh will be fulfilled. Merely intending to perform salaah or making the intention of nafil salaah will not suffice for Taraweeh.

3 : If after the Taraweeh it was discovered that the Esha salaah was null and void due to the Imaam having left out a fundamental aspect of salaah, or having forgotten to make wudhu, etc., the Esha as well as the Taraweeh must be repeated.

4: The Imam should recite Bismillah aloud, in the same tone that he is reciting the rest of the Quraan, at least once in Taraweeh. This could be done at the beginning of any surah.

5: During the recitation in Taraweeh if some aayats were missed. The error was only realised after having recited some portion of the Quraan after the missed aayats. The missed aayats must now be recited. In this case it will be preferable to repeat the recitation of the section of the Quraan that was already recited after the missed aayats.

6: After the Imam made salaam, the muqtadies (followers) differed in whether the Imaam had performed two rakaats or three rakaats. In such a situation the view of the Imaam will be given preference.

7: It is most virtuous to perform the sajda tilaawat immediately after reciting the aayat of sajda. If he recites more than three aayats and did not as yet perform the sajda, the time for that sajda tilaawat has elapsed. Now it cannot be fulfilled in salaah nor outside salaah. The only recourse is tauba and istighfaar (repentance).

8: The Imam performed sajda tilaawat after having recited an aayah of sajda which appears at the end of the surah. After rising from the sajda tilaawat he should not proceed immediately into ruku (due to having completed the sura). He should first recite at least three aayats before going into ruku.

9: If Taraweeh had already been performed in a Masjid with jamaah, on the same night another Taraweeh salaah may not be performed with Jamaah in the same Masjid. It could nevertheless be performed individually. (Bahr)

10: It is permissible to perform the Esha behind one Imaam and the Taraweehand witr behind another Imaam. (Kabiri)

11: It is not permissible to appoint a boy who is not yet baaligh (i.e. he has not reached puberty) to lead the Taraweeh Salaah. However if those who are following him are also all children (not baaligh) it will be permissible. (Kabiri, Khaniya)

12: If the Imam of ones Masjid does not recite the Quraan correctly, it is permissible to go to another Masjid to fulfill the Taraweeh Salaah. (Alamghiri)

13: It is makrooh tahrimi to appoint a person to perform Taraweeh Salaah for a fixed salary. (Alamghiri)

14: A person has already performed his Taraweeh Salaah, either as an Imaam or as a follower. He now cannot lead another congregation in Salaah elsewhere on the same night. However, if he joins another jamaat of Taraweeh elsewhere as a follower with the intention of performing nafil, it is permissible. (Kabiri)

15: After every four rakaats it is mustahab to remain sitting for some time. The same applies after the last four rakaats. However, if the followers find this onerous and tiring, it may be left out. (Aalmaghiri).

16: During the “rest” after every four rakaats there are no specific duas to be recited. One is at liberty to either recite tasbeehs, or recite the Qur’an, or perform nafil, etc. Certain duas have also been narrated. They too could be recited.

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17: It is best to perform the Taraweeh in units of two rakaats each. To perform it in units of four rakaats (with salaam only being made after the fourth rakaat). To perform eight rakaats all together with salaam only after the eight rakaat is also permissible (though the virtue of resting briefly after four rakaats will not be attained). To perform more than eight rakaats with one salaam is makrooh.

18: A person reached the Masjid while the Taraweeh had already commenced. In this case he should first perform his fardh of Esha and the sunatul muakkadah and then join the Taraweeh Salaah. The Taraweeh that was missed must be fulfilled after the witr salaah or during the “rest” after four rakaats if this is possible. The jamaat of Taraweeh and witr should not be omitted to complete the missed rakaats.

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19: The Imaam is performing the second or third shafah (unit of two rakaats). A person joined the Imaam with the intention of performing the first shafah. His Salaah is valid in this case.

20: If the Taraweeh was completely missed for whatever reason, there is no qaza for it – neither with jamaat nor individually. If a person does perform “qaza” for it, it will not be “qaza” but rather it will be nafil. (Missing Taraweeh in the context refers to not having performed it until subah saadiq appears i.e. until the time of Esha expires.) (Bahr)

21: The Imam did NOT make qadah upon two rakaats. He only made qadah after the fourth rakaat. In this case only the second two rakaats will be considered as Taraweeh. (Kabiri).

22: If after the witr was performed it was realized that, for example, two rakaats of Taraweeh were not performed (only 18 rakaats were performed), the two rakaats that were left out must be performed with jamaah after witr.

23: Upon completion of the Taraweeh Salaah it was realized that only 19 rakaats in total were performed. Somewhere during the course of the Taraweeh only one rakaat instead of two was performed. Hence now another two rakaats should be performed to make up for the deficiency. The rest of the Taraweeh is in order. i.e. only the incomplete two rakaats must be repeated. (Kabiri)

24: When the shafah that was nullified (due to any reason) is repeated, the portion of the Quraan that was recited therein must also be repeated so that the khatam is completed. (Khaniya)

25: After the Imaam made the salaam the muqtadis differed as to whether only one rakaat was performed or two. In this case whatever the Imaam is certain about will be acted upon.

26: If the Imaam and all the muqtadis are in doubt as to whether eighteen rakaats Taraweeh were fulfilled or twenty, another two rakaats must be performed by everybody individually. (Kabiri)

27: If all the muqtadis are in doubt but the Imaam is certain about a specific number of rakaats, he must act according to his certainty. He should not pay any attention to the doubt of the muqtadis. (Kabiri)

28: If some muqtadis are of the view that only eighteen rakaats were completed while others believe that twenty rakaats were fulfilled, the number of rakaats that the Imaam is certain about will be acted upon. (Kabiri)

29: If a person fulfils the Taraweeh Salaah while sitting without a valid excuse, the Salaah will still be valid. However, he will only obtain half the reward. (Alamghiri)

30: It is makrooh to idly sit and wait for the Imaam to go into ruku before joining him. This resembles the manner of the hypocrites. (Kabiri)

31: If sleep overpowers a person, he should first rest and then fulfil the Taraweeh Salaah. (Shaami)

32: To keep counting the number of rakaats that have been completed is makrooh. This is a sign of one being bored. (Khaniya)

33: It is preferable that the major portion of the night be spent in Taraweeh.

34: It is preferable to complete the Quraan on the twenty seventh night. (Bahr)

35: A person joined the Imaam when the Imaam had already commenced the Qiraat. In this case he (the muqtadi) must not recite the thana. (Kabiri)

36: A masbooq (one who missed one or more rakaats with the Imaam) erroneously said the salaam upon the completion of the Imaams Salaah without having yet completed his missed rakaats. If he said the salaam before the Imaam, no sajdah sahw is necessary. If he said the salaam after the Imaam had uttered just the word "As Salaam," he must perform sajda sahw after completing his missed rakaats. (Muheet)

37: It is most virtuous to perform the sajda tilawat immediately after reciting the aayat of sajda. The sajda tilawat will also be fulfilled if, after reciting the aayat of sajdah, the Imaam completed the rakaat and went into ruku with the intention of fulfilling sajda tilawat as well. In the latter case if no intention was made to fulfil the sajda tilawat when going into ruku, the sajda tilawat will automatically be fulfilled together with the sajdah of the salaah. All the above aspects only apply if, after reciting the aayat of sajdah the Imaam did not recite more than three aayats. If he recited more than three aayats and did not as yet go into ruku or sajdah, the time for that sajdah tilawat has elapsed. Now it cannot be fulfilled in salaah nor outside salaah. The only recourse is tauba and istighfaar (repentance).

38: With regard to acting according to the above problem (of the permissibility of fulfilling the sajda tilawat in ruku or together with the sajda of salaah), one should not unnecessarily put the muqtadies into confusion.]
39: Sajdah Tilawat is waajib on the reciter and on the one who hears the recitation.

40: In surah Haj the first sajdah is waajib, not the second. (Muheet)

41: The Imaam recited an aayat of sajdah and performed the sajda. A person (who had not yet joined the salaah) heard the recitation of the aayat of sajda. If he then joins the Imaam in the same rakaat after the Imaam had performed the sajda tilawat, the sajda tilawat of the muqtadi is also fulfilled. If the muqtadi missed the rakaat in which the sajda tilawat was made, he must make the sajda tilawat out of salaah for the recitation that he heard.

42: The Imaam DID NOT SIT after two rakaats. Rather, he proceeded to perform the third and fourth rakaats and only made salaam at the end of the fourth rakaat. In this case if he made sajda sahw after the fourth rakaat, only the SECOND TWO RAKAATS will be regarded as Taraweeh. Whatever portion of the Quraan was recited in the FIRST two rakaats must be repeated. (Footnotes of Imdadul Fataawa v. 1, p. 497)

43: The Imaam errs in his recitation during taraweeh salaah. The Saami (the Hafiz that is following the recitation of the Imaam) corrects him. In order to listen carefully to the correction of the Saami the Imaam may remain silent for the duration that the Saami takes to correct him. In this case no sajda sahw is necessary (Fataawa Rahimiya; v.4, p. 393).

44: If a Saami has been appointed, only he should correct any error in the recitation of the Imaam. Others should not be hasty to correct the Imaam. This results in confusion. However, if the Saami did not manage to correct the Imaam, it is necessary upon whoever is able to correct the Imaam to do so irrespective of which row he may be standing in. If he refrains from correcting the Imaam despite having the ability to do so, he will be sinful. (Fataawa Rahimiyya, v.3, p. 84)

45: To announce that sajda tilaawat will be performed in a certain rakaat is not established in the sunnah. Such an announcement never existed in the time of the Sahaaba, Tabieen or those after them. The Fuqaha have also not mentioned any such practice. There is therefore no basis for this announcement. However, if some muqtadies are following the Imaam from a different level of the Masjid from where the actions of the Imaam and those with him cannot be seen, and there is a strong possibility that these muqtadies (on another level of the Masjid) will fall into error and go into ruku instead of Sajda, it will be permissible to make the announcement. It must be noted though that this ruling does not apply to all places (- it only applies where the genuine necessity exists). (Fataawa Rahimiyya, v.4; p.245 – summary of fatwa)

46: If a Hafiz performs Taraweeh Salaah with Jamaah at home, it is permissible provided that the Jamaah in the Masjid also continues. Nevertheless, the Esha Salaah must always be performed in the Masjid.

47: In the third rakaat of the witr salaah the Imaam forgot to recite the qunoot and went into ruku immediately after reciting the surah. If he remembers in ruku that he missed out the qunoot, he should now not return to the qiyaam posture to recite the qunoot. Instead he should continue with his salaah and perform sajda sahw at he end (Fataawa Mahmoodia, v.2, pg. 183).

Ramadan Health Guide

In the light of Al-Qur’an and Authentic Hadith

“O you who believe! Fasting is prescribed
to you as it was prescribed to those
before you, so that you may learn
self-restraint”(Al-Qur’an 2:183)

Fasting in Ramadhan

Fasting (Sawm) in Ramadhan, the 9th month in the Hijri Calendar, is one of the Five Pillars of Islam. The meaning of Sawm is to ‘abstain’. In this month, Allah (Subhanahu Wa Ta’ala) has made fasting compulsory to us as He had to earlier peoples and nations. Fasting involves total abstinence from eating, drinking, smoking and conjugal relations, and all forms of vice from dawn till sunset.

The Prophet (Sallallahu Alayhi Wa Salam) said, “There is a gate in Paradise called Ar-Raiyan, and those who observe fasting will enter through it on the Day of Resurrection and none except them will enter through it”.
(Sahih Bukhari, Volume 3, Book 31, Number 120)

During the month of Ramadhan, the Prophet (Sallallahu Alayhi Wa Salam) used to apportion to Ramadhan a degree of worship that was not set aside to any other month. The Prophet (Sallallahu Alayhi Wa Salam) spent his day in remembrance, recitation, learning and providing advice and training. His nights were spent in supplication and humiliation unto Allah (Subhanahu Wa Ta’ala), seeking His help, support, victory and guidance.
The Prophet (Sallallahu Alayhi Wa Salam) said, “If someone draws near to Allah during Ramadhan with some good act he will be like one who fulfils an obligatory duty in another month, and he who fulfils an obligatory duty in it will be like one who fulfils seventy obligatory duties in another month”.
(Tirmidhi Hadith 1965)

Fasting earns great reward as clearly stated in the above Hadith. When Allah (Subhanahu Wa Ta’ala) rewards an action as purely His, then the reward is limitless.

The Prophet (Sallallahu Alayhi Wa Salam) said that Allah (Subhanahu Wa Ta’ala) said “All actions a human being does are for himself except fasting. It is done for My sake, and I will give a reward for it and the reward of good deeds is multiplied 10 times”. (Sahih Bukhari Volume 3, Book 31, Number 118, & Sahih Muslim, Book 006, Number 2564)

Ramadhan is an annual training programme to refresh us for carrying out our duties towards Allah (Subhanahu Wa Ta’ala). Fasting develops self-control and helps us to overcome selfishness, greed, laziness and other faults. This month of patience gives us an opportunity to experience for ourselves what it is like to have an empty stomach. This develops our feeling for the poor and hungry people. Fasting teaches us to control the love of comfort.
If difficulty is experienced in fasting, one should bear it cheerfully and not complain. Should we feel fatigued at the time of Taraweeh (Ramadhan nightly prayer), this too should be borne with fortitude.

It should also be borne in mind that fasting does not aim at inflicting punishment upon people or taking on unbearable burdens. The underlying idea behind it is to teach moderation and spiritual discipline so that human temptations may not become so wild and uncontrollable as to flout the commands of the Great Master. To be a true servant of Allah (Subhanahu Wa Ta’ala), it is essential that man should be able to conform his behaviour to the moral and spiritual discipline embodied in the Shari’ah of Islam. Fasting is indispensable for this moral and spiritual training.

The Prophet (Sallallahu Alayhi Wa Salam) said, “When the month of Ramadhan starts, the gates of mercy are opened and the gates of Hell are locked and the devils are chained”. (Sahih Muslim, Book 006, Number 2361)

The hadith below gives some very important points regarding Ramadhan:

The Prophet (Sallallahu Alayhi Wa Salam) said “Fasting is a shield or protection from the fire and from committing sins. If one is fasting, he should avoid sexual relation with his wife and quarrelling, and if somebody should fight or quarrel with him, he should say, ‘I am fasting.’ There are two pleasures for the fasting person, one at the time of breaking his fast, and other at the time when he will meet Allah; then he will be pleased because of his fasting.”
(Sahih Bukhari, Volume 3, Book 31, Number 128)

In this month, the rebellious ‘Shayateen’ (Satans) are chained, so as not to provoke those evils which they normally do during months other than Ramadhan. A question may arise here that, when the ‘Shayateen’ are chained, how it is that we still do see evil committed? The reply is that evil may not necessarily be caused by the rebellious ‘Shayateen’. People have for eleven months lived in obedience to ‘Shayateen’ whims and wishes, and so performing evil deeds instigated by them becomes second nature. Consequently, evil is being done in and out of Ramadhan.
Therefore the feelings and lessons we experience should stay with us throughout the year. In Al-Qur’an, Muslims are commanded to fast so that they may “become pious”. This piety and devotion is especially felt during Ramadhan, but we all must strive to make the feelings and attitude stay with us during our “normal” lives. That is the true goal and test of Ramadhan.

The Prophet (Sallallahu Alayhi Wa Salam) said, “Every servant of Allah who observes fast for a day in the way of Allah, Allah would remove, because of this day, his face farther from the Fire of Hell to the extent of seventy years’ distance”. (Sahih Muslim, Book 006, Number 2570)
Fasting is the way to piety and the fear of God. Fasting narrows the food and blood arteries. They are known to be canals of the devils, hence fasting reduces their insinuation. It further weakens carnal desires, thoughts and temptations of disobedience.
Fasting enhances bodily health. It gets rid of contaminated matter, eases the stomach, purifies the blood, eases the working of the heart, brightens the spirit, refines the soul and disciplines the character. When an individual fasts, his soul is humbled and his carnal desires are dispelled. There is a great reward for fasting, as it shows a Muslim obeying Allah (Subhanahu Wa Ta’ala) and submitting to His command.

Fasting In The Month Of Sha’ban

The Prophet (Sallallahu Alayhi Wa Salam) used to fast till one would say he would never stop fasting, and he would abandon fasting till one would say he would never fast. I never saw the Prophet fasting for a whole month except the month of Ramadhan, and did not see him fasting in any month more than in the month of Shaban. (Sahih Bukhari Volume 3, Book 31, No 190)
The Prophet (Sallallahu Alayhi Wa Salam) has told us not to fast one or two days before Ramadhan as we need to keep our physical and spiritual strength to make the most of this blessed month.
The Prophet (Sallallahu Alayhi Wa Salam) said, “None of you should fast a day or two before the month of Ramadhan unless he has habit of fasting (Nawafil) (and if his fasting coincides with that day) then he can fast that day.”
(Bukhari, Volume 3, Book 31, No.138, Muslim, Book 006, Number 2382)

We should try our best to keep some fasts in Shaban.
The Prophet (Sallallahu Alayhi Wa Salam) is reported to have asked one of the Companions “Did you fast in the middle of Sha’ban?” The Companion replied, “No”. Thereupon the Prophet (Sallallahu Alayhi Wa Salam) said: “If you did not observe fast, then you should observe fast for two days”.
(Sahih Muslim, Book 006, Number 2607)

The Wisdom behind Fasting

Fasting in Ramadhan is not merely physically restraining from the obvious food and drink, but the total commitment of the servant’s body and soul to the letter and spirit of fasting.

1) The fast of the self, means to be free from all carnal desires.

2) The fast of the mind is avoiding thoughts about things other than Allah (Subhanahu Wa Ta’ala).

3) The fast of the hand is not touching/taking what does not belong to it.

4) The fast of the nose means not sniffing or smelling unlawful things.

5) The fast of the feet is not going places where sinful acts are propagated.

6) The fast of the eye is to prevent it from seeing forbidden things.
Allah (Subhanahu Wa Ta’ala) says in Al-Qur’an, “Tell the believing men to lower their gaze and be mindful of their chastity; this will be most conducive to their purity. And tell the believing women to lower their gaze and be mindful of their chastity, and not display their charms (in public) beyond what may (decently) be apparent thereof, hence let them draw their head-covering over their bosoms”.
(Al-Qur’an 24:30-31)

7) The fast of the tongue is guarding againt lying, backbiting, slandering, reviling, abusing others, cursing, indecent conversation, swearing and false evidence. The Prophet (Sallallahu Alayhi Wa Salam) said: “A Muslim is he from whose tongue and hands other Muslims are safe”.

The Prophet (Sallallahu Alayhi Wa Salam) said, “”Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his fasting.)”
(Sahih Bukhari, Volume 3, Book 31, Number 127)

8) The fast of the ears is not to listen to idle talk, gossip, lyrics and notes that contain obscene and indecent things. Listening to Al-Qur’an bears the fruit of faith, guidance, light and prosperity. It fills the heart with wisdom, tranquillity, intimacy and contentment. It is a source of protection from the dangerous, deviant and sinful thoughts.

9) The fast of the heart means casting out from it the love of worldly things and by emptying it of all corrupt material such as, false beliefs, evil suggestions, filthy intentions and degenerate thoughts.

The Prophet (Sallallahu Alayhi Wa Salam) said: “There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.”
(Sahih Bukhari, Volume 1, Book 2, Number 49)

The believer’s heart abstains from pride and egotism as these traits breaks its fast. Egotism is when the individual sees himself as perfect and better than others. The cure for this self-importance is to look at one’s faults and short-comings, thousands of sins and misdeeds that one has committed, wrongs that one has done and forgotten, but knowledge of which are with Allah (Subhanahu Wa Ta’ala).

Allah (Subhanahu Wa Ta’ala) says in Al-Qur’an, “do they, perchance, envy other people for what God has granted them out of his bounty?” (Al-Qur’an 4:54)
The heart of the believer fasts and abstains from envy as envy lowers righteous deeds and stops its progress toward Allah (Subhanahu Wa Ta’ala).

Avoidance of things that Contradict Spirit of Fasting

Allah (Subhanahu Wa Ta’ala) says in Al-Qur’an, “Eat and drink (freely), but do not waste: verily, He does not love the wasteful!” (Al-Qur’an 7:31)

Some people who fast waste money on meals both at the beginning and the breaking of the fast in Ramadhan. They prepare food enough for a crowd of people consisting of numerous dishes. Then, at the end of this, they only eat a little and throw the remainder into the refuse. This is contrary to the great teachings of Islam. honour their tables by allowing others to break their fast with them

There are other people who fill the stomach with delicious foods at “Sehri”, so that one does not feel hungry until “Iftaar”. When opening their fast, they indulge in excessive eating and drinking. This however, defeats the purpose of fasting, one of which is to empty the stomach of all contaminated material by reducing the intake of food.
Many people spend their fasting hours sleeping. As a result it seems as if they did not fast. The wisdom of fasting is that the one who fasts should experience pangs of hunger and savour thirst in order to gain the pleasure of Allah (Subhanahu Wa Ta’ala).
There are also people who make no effort to do good by giving charity. They do not honour their tables by allowing others to break their fast with them.

What Does and Doesn’t Break the Fast

The Prophet (Sallallahu Alayhi Wa Salam) said:” Neither vomiting, nor emission, nor cupping breaks the fast.” (Abu Dawud, Book 13, Number 2370)
There are certain things that break a person’s fast, the most obvious being those things that are explicitly forbidden during fasting, i.e. eating, drinking, sexual relations and during menstruation, for females. However, if one eats something forgetfully, then this fast does not have to be made up:
The Prophet said, “If somebody eats something forgetfully while he is fasting, then he should complete his fast, for Allah has made him eat and drink.”
(Sahih Bukhari, Volume 3, Book 31, Number 154)
A certain degree of affection is allowed between spouses as this Hadith shows:
‘A’isha reported, “The Prophet (Sallallahu Alayhi Wa Salam) used to kiss me while observing fast and who among you can control his desire as the Prophet (Sallallahu Alayhi Wa Salam) could control his desire.”
(Sahih Muslim, Book 006, Number 2438)
However, the Prophet (Sallallahu Alayhi Wa Salam) did report the following Hadith:
A man asked the Prophet (Sallallahu Alayhi Wa Salam) whether one who was fasting could embrace (his wife) and he gave him permission; but when another man came to him, and asked him, he forbade him. The one to whom he gave permission was an old man and the one whom he forbade was a youth.
(Abu Dawud, Book 13, Number 2381)

What a Sick Man Does When Fasting

There are some situations when a person can break their fast.
“If a man succumbs to an illness which makes fasting very difficult for him and exhausts him and wears him out, he can break his fast.
(Muwatta, Book 18, Number 18.15.41)

Fasting Whilst Travelling

Taraweeh Prayer

Hamza bin ‘Amr Al-Aslami asked the Prophet, “Should I fast while travelling?” The Prophet replied, “You may fast if you wish, and you may not fast if you wish.” (Sahih Bukhari, Volume 3, Book 31, Number 164)
Many others read or recite Al-Qur’an during Taraweeh Prayers (Ramadhan nightly prayers), which are held only during Ramadhan, or in private late night Prayers called Tahajjud.
The Prophet (Sallallahu Alayhi Wa Salam) said: “Whoever observes night prayer in Ramadhan as an expression of his faith and to seek reward from Allah, his previous sins will be blotted out”.
Fasting whilst travelling is optional, so there is no sin on the one who chooses not to fast whilst on a journey if they feel that it will weaken them. Allah (Subhanahu Wa Ta’ala) has allowed man not to fast, whilst travelling because He knows that his slaves may not be able to cope. (Sahih Bukhari, Volume 3, Book 32, Number 226)

However the common practice these days is that Taraweeh prayers are rushed in order to complete Al-Qur’an. This goes against the teaching of Islam as Allah (Subhanahu Wa Ta’ala) says in Al-Qur’an: “and recite Al-Qur’an in slow, measured rhythmic tones.” (73:4). Commenting on this Ibn Kathir says this means “recite it slowly, for that will help in understanding Al-Qur’an and contemplating it. This is how the Prophet (Sallallahu Alayhi Wa Salam) used to recite”. Although it is desirable to complete Al-Qur’an in Ramadhan to follow the sunnah, it should be read with understanding and contemplation in order to draw closer to Allah (Subhanahu Wa Ta’ala) by increasing our guidance insh’Allah.

Anas reported “We were with the Prophet (Sallallahu Alayhi Wa Salam) on a journey. Some of us had been observing the fast and some of us had not been fasting. We got down at a place on a hot day. Most of us had the cloth for shelter. There were also those amongst us who sheltered themselves against the rays of the sun with the help of their hands. The observers of the fast fell down (on account of weakness). Those who had not observed it got up and pitched tents and watered the mounts. Thereupon the Prophet (Sallallahu Alayhi Wa Salam) said “The breakers of the fast have taken away the reward today”.

The Prophet (Sallallahu Alayhi Wa Salam) said “Fast three days a month.” ‘Abdullah said, “I am able to fast more than that.” They kept on arguing on this matter till the Prophet (Sallallahu Alayhi Wa Salam) said, “Fast on alternate days, and recite the whole Qur’an once a month.” ‘Abdullah said, “I can recite more (in a month),” and the argument went on till the Prophet (Sallallahu Alayhi Wa Salam) said, “Recite the Qur’an once each three days.” (i.e. you must not recite the whole Qur’an in less than three days).

(Sahih Muslim, Book 006, Number 2484)
(Sahih Bukhari, Volume 3, Book 31, No. 199)

Recitation Of Al-Qur’an During Ramadhan

Therefore we are encouraged to read Al-Qur’an often but should not try to complete it in less than seven days as we should be learning from it and implementing Allah (Subhanahu Wa Ta’ala)’s commands and laws into our lives. Therefore we should not just read it without meaning.

Allah (Subhanahu Wa Ta’ala) says in Al-Qur’an, “Ramadhan is the (month) in which was sent down Al-Qur’an, as a guide to mankind, also clear (Signs) for guidance and judgement (Between right and wrong)”. (Al-Qur’an 2:185)
Muslims who cannot read Arabic well, should spend some time each day listening to a tape or CD of Al-Qur’an being recited. Muslims consider Ramadhan to be a good time to get into the habit of reading at least some of Al-Qur’an or its translation every day, and if they haven’t read either of them cover to cover, Ramadhan is the time to do it.

The entire month of Ramadhan is in essence a celebration of Al-Qur’an’s revelation, which is described as a “Guide and Mercy for those who do good.” (Al-Qur’an 31:3). Ramadhan celebrates God’s Mercy by which He sent a guiding light in Al-Qur’an that leads human life towards the path of good and virtue and protects the human soul from evil and vice. Al-Qur’an is life, spirit, salvation, happiness, reward and recompense. It is a divine teaching, a constitution and eternal wisdom.
Prophet (Sallallahu Alayhi Wa Salam) said, “Read Al-Qur’an for surely it will be an intercessor for you on the Day of Judgement”. (Sahih Muslim Book 4 No 1757)

In his final year, the Prophet (Sallallahu Alayhi Wa Salam) recited the Al-Qur’an twice in Ramadhan. Muslims should try to read the entire Al-Qur’an at least once during Ramadhan.
Muslims should during this month make an extra effort to perform Taraweeh Prayer (Ramadhan nightly prayer), preferably in congregation. Taraweeh has a special merit over other nights. Taraweeh is part of physical and spiritual training, for its observation soon after Iftaar insures timely and proper digestion of food. There are also spiritual rewards awaiting the observers of this prayer. It must be mentioned here that Taraweeh prayers, although very beneficial to read, are not compulsory as stated by the Prophet (Sallallahu Alayhi Wa Salam) himself.

‘A’isha reported that Prophet (Sallallahu Alayhi Wa Salam) prayed one night in the mosque and people also prayed along with him. He then prayed on the following night and there were many persons. Then on the third or fourth night (many people) gathered there, but the Prophet (Sallallahu Alayhi Wa Salam) did not come out to them (for leading the Tarawih prayer). When it was morning he said: “I saw what you were doing, but I desisted to come to you (and lead the prayer) for I feared that this prayer might become obligatory for you”. (He the narrator) said: It was the month of Ramadhan. (Sahih Bukhari, Volume 2, Book 13, Number 46)

Charity In Ramadhan

It is reported that “The Prophet (Sallallahu Alayhi Wa Salam) was naturally the most generous of people and he used to be more generous than ever in the month of Ramadhan”. (Sahih Bukhari, Volume 3, Book 31, Number 126)
Allah (Subhanahu Wa Ta’ala) has given you, so Muslims should try to give generously in Ramadhan, both Sadaqah (optional charity) and Zakaah (obligatory charity). Every time a servant of Allah (Subhanahu Wa Ta’ala) gives something in charity Allah (Subhanahu Wa Ta’ala) eases his physical, spiritual and mental conditions. He expands for him His sustenance. Sadaqah does not only have to be money. It can also be a good deed—such as helping another person—done for the sake of Allah (Subhanahu Wa Ta’ala) and without expecting any reward from the person. Even a smile is considered charity in Islam. Most Muslims pay their Zakaah during Ramadhan because the reward is so much greater in that month. Wealth is like water, if its flow is obstructed it becomes brackish, and if it flows, it becomes sweet and fresh.

The Prophet (Sallallahu Alayhi Wa Salam) said “This is the month of charity in which believer’s sustenance is increased. Whosoever feeds a fasting person or gives a fasting person a single date or a sip of water, to break the fast, for him there shall be forgiveness of his sins and he will be saved from the fire of hell, and for him shall be the same reward as for him
(whom he fed)”.
(Tirmidhi Hadith 1965

Because of the great reward for feeding a fasting person, in many places ‘Iftaar’(the breaking of the fast at sunset) is served in mosques, with the food donated or brought by individuals to share. This contact between the various levels of society helps to create a real bond of brotherhood in the Muslim community.
The Prophet (Sallallahu Alayhi Wa Salam) said, “When a man dies all of his deeds come to an end, except for three: ongoing charity, knowledge which is benefited from, or pious offspring who pray for them.”
(Sahih Muslim, Book 013, Number 4005)

The Prophet (Sallallahu Alayhi Wa Salam) enjoined Zakaah on those who fast to purify them from any indecent act or deeds. It is a sort of purification of the soul on the individual level, a cure against miserliness, and a social safety net. The rich are obliged to come in contact with the poor and the poor with the even less fortunate. Zakaah provides for the poor and spares them the humiliation of asking for charity.

How the Blessed Month Ramadhan Starts

The Prophet (Sallallahu Alayhi Wa Salam) said, “Do not fast till you see the new moon, and do not break the fast till you see it, but if the weather is cloudy calculate about it.” (Sahih Muslim, Book 006, Number 2363)
It is very important to start the best month in the Islamic year correctly. It is very clear in Al-Qur’an and Sunnah that we should look for the moon and if it is sighted then the month has started. It is also clear that we should look for the moon in our own country of residence as stated in the hadith below:
Umm Fadl said, “I saw the new moon (of Ramadhan) on Friday”. Abdullah b. ‘Abbas (Allah be pleased with him) asked me (about the new moon of Ramadhan) and said “When did you see it?” I said “We saw it on the night of Friday”. He said “Did you see it yourself?” I said “Yes” and the people also saw it and they observed fast and Mu’awiya also observed fast, whereupon he said “But we saw it on Saturday night. So we would continue to observe fast till we complete thirty (fasts) or we see it (the new moon of Shawwal)”. I said “Is the sighting of the moon by Mu’awiya not valid for you?” He said “No, this is how The Prophet (Sallallahu Alayhi Wa Salam) has commanded us”. (Sahih Muslim, Book 006, Number 2391)
Ettiquettes of Ramadhan

The Prophet (Sallallahu Alayhi Wa Salam) said “He who does not determine to fast before dawn does not fast”. (Abu Dawud, Book 13, Number 2448)
We should try our best to get up for Sehri.
The Prophet (Sallallahu Alayhi Wa Salam) said, “Eat a little before dawn (Sehri) as there is blessings in taking meal at that time.”
(Sahih Muslim, Book 006, Number 2412)
Many people are deprived of this great blessing because of their own laziness. Even if there is no food, then one date should be eaten or a drink of water taken. The period before dawn is considered blessed because it is in the last third of the night, the time of divine descent and forgiveness. It is another special time when du’as are accepted.
Some time should be left after taking the suhoor and before the Fajr adhan / prayer:
“We took the suhur with the Prophet (Sallallahu Alayhi Wa Salam). Then he stood for the prayer.” I asked, “What was the interval between the suhur and the Adhan?” He replied, “The interval was sufficient to recite fifty verses of the Quran.” (Sahih Bukhari, Volume 3, Book 31, Number 144)

It is also narrated that even when the Fajr adhan was made, it was not necessarily the time to stop eating because the true dawn arises when the streaks of the whiteness of dawn are horizontal. However these days this is difficult to ascertain in some countries and in these circumstances we should keep enough time to eat to be confident that we are not eating when dawn appears.

The Prophet (Sallallahu Alayhi Wa Salam) said, “The adhan of Bilal may not mislead you with regard to your food at the commencement of the fast, nor the vertical (streaks) of whiteness in the horizon (for it is an indication of false dawn). You should stop eating (food) till (the whiteness) spreads like it. Hammad narrated it and with the gesture of his band he explained, the horizontal position (of the streaks of light).”
(Sahih Muslim, Book 006, Number 2409)

We should hasten to break our fasts.

The Prophet (Sallallahu Alayhi Wa Salam) said, “The people will remain on right path as long as they hasten breaking of the fast (Iftaar). (Sahih Bukhari, Volume 3, Book 31, Number 178 & Muslim, Book 006, Number 2417)
To eat dates to break one’s fast is a Sunnah.

The Prophet (Sallallahu Alayhi Wa Salam) said “When one of you is fasting, he should break his fast with dates, but if he cannot get any, then (he should break his fast) with water, for water is purifying”. (Abu Dawud, Book 13, Number 2348)
It is also very important that we do not delay the Maghrib salah unnecessarily and pray soon after breaking the fast.
Abu ‘Atiyya reported “I and Misruq went to ‘A’isha (Allah be pleased with her) and Masruq said to her “There are two persons among the Companions of Muhammad (Sallallahu Alayhi Wa Salam) none of whom abandons the good, but one of them hastens to observe sunset prayer and break the fast, and the other delays in observing the sunset prayer and in breaking the fast”, whereupon she said “Who hastens to observe sunset prayer and break the fast?” He said “It is ‘Abdullah”. Upon this she said “This is how The Prophet (Sallallahu Alayhi Wa Salam) used to do. (Sahih Muslim, Book 006, Number 2419)
It is a Sunnah to use Miswaak.

“The Prophet (Sallallahu Alayhi Wa Salam) chewed Miswaak while fasting”.
(Sahih Bukhari, Volume 3, Book 31, Number 154)
It is recommended to take care of the mouth, teeth and gums all the time, and more so during fasting. This can be achieved by the use of Miswaak, a special stick or root (from Arak tree) that is used to cleanse the teeth and strengthen the gums. However, for a thorough cleaning of the teeth and gums the use of the common toothbrush and toothpaste should be a regular daily habit.
The breath of the observer of fast is sweeter to Allah (Subhanahu Wa Ta’ala) than the fragrance of musk”. (Sahih Bukhari, Volume 3, Book 31, Number 118 & Sahih Muslim, Book 006, Number 2564)
Du’as of a Fasting Person

The Prophet (Sallallahu Alayhi Wa Salam) said, “There are three whose supplication is not rejected, one who has just ended a fast, a just imam, and one who has been wronged whose supplication is raised by Allah above the clouds and for which the gates of Heaven are opened. Allah says, ‘I swear by My might that I shall certainly help you, though it be after some time.’”
(Tirmidhi Hadith 2248)

The du’as of a fasting person is never refused. The final hour before the setting of the sun is one of the greatest hours of the day. Therefore submit before Allah (Subhanahu Wa Ta’ala) all your needs. However Muslims are generally so absorbed in eating that we neglect this opportunity.

The Prophet (Sallallahu Alayhi Wa Salam) informed us that when a fasting Muslim prays for anything from Allah (Subhanahu Wa Ta’ala), he definitely receives one out of the following three things: He gets exactly what he asked for. Or Allah (Subhanahu Wa Ta’ala) either removes from his path some great calamity in exchange for what he desired. Or the reward for that which he prayed for is stored for the Hereafter.

Therefore, du’a is indeed very important, and to neglect it at any time is a matter of great loss. Should Allah (Subhanahu Wa Ta’ala) find that granting us what we beseech from Him is in our welfare and interest, He grants it, otherwise not. It should be borne in mind that there are certain conditions under which du’as are accepted, in the absence of these, du’a may be often rejected. When ‘Haraam’ is consumed, the du’as are not accepted. A person who fasts and breaks his fast with “Haraam” food, is like a sick person, who takes medicine as a cure, but also adds a little poison, which destroys him.

Asking Forgiveness in Ramadhan

The Prophet (Sallallahu Alayhi Wa Salam) said “Let there be smeared with dust the nose of the person in whose presence I am mentioned, and he does not invoke blessing upon me, the one who has opportunity to see the month of Ramadhan and it comes to an end without his securing pardon for himself and one who finds alive his aged parents, both of them or one of them, and through them (by serving them) he does not enter Paradise.”
(Tirmidhi Hadith 927)

By this the Prophet (Sallallahu Alayhi Wa Salam) meant the person who in Ramadhan, the month of blessings and righteousness, who still spends the days in sin and disregards his duties, thus he doesn’t gain forgiveness

If he cannot gain Allah (Subhanahu Wa Ta’ala)’s pleasure in Ramadhan, then when will he do so? The way to seek Allah (Subhanahu Wa Ta’ala)’s pardon for his sins is to fulfil his obligations in Ramadhan as enjoined by Allah (Subhanahu Wa Ta’ala) such as fasting, offering ‘Taraweeh’ prayers and repentance on past sins. Those who are sincere with Allah (Subhanahu Wa Ta’ala) will find that all their sins throughout the year will be forgiven in Ramadhan, if they avoid major sins. Even the fish in the sea seek forgiveness on their behalf until they break their fast.

The Prophet (Sallallahu Alayhi Wa Salam) termed the first 10 days of Ramadhan as period of Mercy, whereby Allah (Subhanahu Wa Ta’ala)’s mercy is showered on the believers. Those who express their gratitude to Allah (Subhanahu Wa Ta’ala) for his bounties, receive them in large measure as Allah (Subhanahu Wa Ta’ala) says in Al-Qur’an says,

“If you are grateful, I will add more (favours) unto you, But if you show ingratitude, truly My punishment is terrible indeed.” (Al-Quran 14:7)

The second 10 days of Ramadhan is when forgiveness is granted to the believers as reward for the fasting during the first part. The last 10 days of Ramadhan brings immunity from Hell. In Ramadhan, you should endeavour to perform three things in great number:

1) ‘Kalima Tayyiba’ (Laa ilaha illala hu muhamadur rasulullah). If the seven heavens, the earth and all its occupants were placed in one pan of a scale and this ‘Kalima’ on the other, the ‘Kalima’ would outweigh everything.

2) ‘Istighfaar’ (Beg for Allah (Subhanahu Wa Ta’ala)’s forgiveness). Whoever says a great deal of ‘Istighfaar’, Allah (Subhanahu Wa Ta’ala) opens a way out for him from all difficulties and releases him from sorrows.

3) Beg for entry into Paradise and seek refuge with Allah (Subhanahu Wa Ta’ala) from the fire of ‘Jahannam’ (Hell).

Laylatul Qadr (Night of Power)

Allah (Subhanahu Wa Ta’ala) says in Al-Qur’an, “There is a night in the month which is … better than a thousand months”. (Al-Qur’an 97:3)
The night of “Laylatul Qadr” is described as being greater in blessedness and spiritual virtue than 1,000 months. Therefore fortunate is that person who attains the full blessings of this night by spending it in the worship of Allah (Subhanahu Wa Ta’ala
Aisha (RA) asked the Prophet (Sallallahu Alayhi Wa Salam) to tell her what prayers to say on Laylatul Qadr if she knew which night it was, and he told her to say,

“O Allah, You are forgiving and love to forgive, so forgive me.”
(Tirmidhi, Hadith 2091)

The Prophet (Sallallahu Alayhi Wa Salam) said, “Seek Laylatul Qadr in the last ten nights. If one among you shows slackness and weakness in the earlier part of Ramadhan, it should not be allowed to prevail upon him in last week”.
(Sahih Muslim, Book 006, Number 2621)
During the last third of Ramadhan, one should read more of Al-Qur’an and remember Allah (Subhanahu Wa Ta’ala) more often, even constantly. For Muslims, the last ten days should be a time to perfect one’s fast and avoid anything that may break it. It is a time to give more charity and to settle disputes and forgive one another. It is also a time for soul searching, evaluating one’s life, supplicating, and asking forgiveness. This should be done sincerely because if Allah (Subhanahu Wa Ta’ala) accepts the supplications, the reward is the remission of one’s sins. The best time to do it is in the last part of the night.

The Prophet (Sallallahu Alayhi Wa Salam) said, “When the last one third of the night remains, Allah, the Glorious One, descends towards the lower heaven and proclaims “Is there anyone supplicating to Me, so that I grant his supplication? Is there anyone begging of Me for anything, so that I grant him his wish? Is there anyone who seeks My forgiveness, so I forgive him?”
(Sahih Bukhari, Volume 8, Book 75, Number 333)

Allah (Subhanahu Wa Ta’ala) has concealed the exact date of the Night of Power so that we would double our efforts during the last ten days. He is also testing the serious and the non-serious. The seriously interested person will search for it late at night and in the early hours until he or she attains it, regardless of the hardship.
The Prophet (Sallallahu Alayhi Wa Salam) said, “Whoever stands in prayers and worships on the night of Power, with complete faith and sincere hope of gaining reward, all his previous sins are forgiven”.
(Sahih Bukhari, Volume 3, Book 32, Number 226)

It is recommended to seek the night and spend it diligently in devotion, including night Sunnah prayers (Tahajjud) and recitation of Al-Qur’an. This citation indicates that regardless of whether a person knows the night or not Allah (Subhanahu Wa Ta’ala) will grant forgiveness for previous shortcomings.
The Prophet (Sallallahu Alayhi Wa Salam) used to exert himself in devotion during the last ten nights to a greater extent than at any other time.
(Sahih Muslim, Book 006, Number 2644)

During this time, he limited his contact with people and intensified his supplications and du’as to Allah (Subhanahu Wa Ta’ala). The Prophet (Sallallahu Alayhi Wa Salam) did this in order to attune his heart even more with Allah (Subhanahu Wa Ta’ala) and to free his mind from the concerns of the world.
With the start of the last ten days of Ramadhan, The Prophet (Sallallahu Alayhi Wa Salam) used to work hard and used to offer Salaat (prayers) all the night, and used to keep his family awake for the Salaat (prayers).
(Sahih Bukhari, Volume 3, Book 32, Number 241)

Itikaaf

The Prophet (Sallallahu Alayhi Wa Salam) mentioned that he would practice Itikaf in the last ten days of Ramadhan. ‘Aisha asked his permission to perform Itikaf and he permitted her. (Bukhari, Volume 3, Book 33, Number 261)
It used to be the general practice of the Prophet (Sallallahu Alayhi Wa Salam) to perform Itikaaf (secluding oneself in the Mosque) in the Holy month of Ramadhan.
The Prophet (Sallallahu Alayhi Wa Salam) used to observe Itikaf during the last ten days of Ramadhan. One year he did not observe Itikaf. When the next year came, he observed Itikaf for twenty nights (i.e. days).
(Abu Dawud, Book 13, Number 2457)

Compensation for Fasts Missed In Ramadhan

Allah (Subhanahu Wa Ta’ala) has stated very clearly the action to be taken if there is a valid excuse for missing a fast of Ramadhan.
Allah (Subhanahu Wa Ta’ala) says in Al-Qur’an, “(Observing Saum – fasts, for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you knew.”
(Al-Qur’an 2:184)
In addition to the sick and the old, the Prophet (Sallallahu Alayhi Wa Salam) also mentioned other categories of people that are allowed to miss a fast of Ramadhan:

Allah has remitted half the prayer to a traveller, and fasting to the traveller, the woman who is suckling an infant and the woman who is pregnant, I swear by Allah, he (the Prophet (Sallallahu Alayhi Wa Salam) mentioned both (i.e. suckling and pregnant women) or one of them.
(Abu Dawud, Book 13, Number 2402)

However if someone misses a fast without a valid reason then even if he fasts for the rest of his life, he will not be able to make up this one fast:
The Prophet (Sallallahu Alayhi Wa Salam) said: “If anyone breaks his fast one day in Ramadan without a concession granted to him by Allah, a perpetual fast will not atone for it.” (Abu Dawud, Book 13, Number 2390)
Prophet (Sallallahu Alayhi Wa Salam) stated the action to take for one who broke a fast in Ramadan.
A man broke the fast in Ramadan and the Prophet (Sallallahu Alayhi Wa Salam), ordered him to make kaffara by freeing a slave, or fasting two consecutive months, or feeding sixty poor people, and he said, “I can’t do it.” Someone brought a large basket of dates to the Prophet, and he said, “Take this and give it away as sadaqa.” He said, “Prophet (Sallallahu Alayhi Wa Salam), there is none more needy than I am.” The Prophet (Sallallahu Alayhi Wa Salam), laughed until his eye-teeth appeared, and then he said, “Eat them.” (Muwatta, Book 18, Number 18.9.28 )
If in Ramadan, any of the days of fasting were missed, they must be made up for before the next Ramadan. Muslims generally should try to make up for them as soon as possible because any days that are missed are considered as a debt to Allah (Subhanahu Wa Ta’ala).
The Prophet (Sallallahu Alayhi Wa Salam) said, “Whoever died and he ought to have fasted (the missed days of Ramadan) then his guardians must fast on his behalf.” (Bukhari, Volume 3, Book 31, Number 173)

Fasting in Shawwal

The Prophet (Sallallahu Alayhi Wa Salam) said, “Whoever observes the Ramadan fast and follows it with six days of fast in Shawwal, it is as if he has fasted Dahr (the whole year)”. (Sahih Muslim, Book 006, Number 2614)
Shawwal is the tenth month in the lunar calendar. The first of Shawwal is Eid- ul-Fitr. After the festivity of Eid it is recommended to observe six days of fast. This fast may be observed continuously non-break, or it may be observed one day at a time.
Du’as for Breaking the Fast

اللَّھُمَّ اِنِّى لَكَ صُمْتُ

وَبِكَ امنْتُ وَ عَلى رِزْقِكَ اَفْطَرْتُ

Allahumma inni laka sumtu wa bika aamantu wa ‘ala rizq-ika aftarthu

(O Allah! I fasted for You and I believe in You and I break my fast with Your sustenance)
(Abu Dawud, Book 13, Number 2351)

Dhahabadh-dhama’u wab-tallatil ‘urūūqi, wa thabatal arju inshaAllah

(The thirst is gone, the veins are moistened and the reward is confirmed, if Allah Wills)
(Abu Dawud, Book 13, Number 2350)

Subhaan Allaah! The beautiful month of Ramadaan is flying by! Its blessed days and fragrant nights are soon about to leave. And it breaks our hearts to let it go.

Yet, O Muslim, Rejoice! For there is good news for you!
A great opportunity is about to dawn upon you……
Allah Subhaanahu wa Taala, in his Infinite Mercy, has bestowed upon you a Great and Noble night…..
It’s the Night of Power…. the Night of Divine Decree.
A Night in which angels descend and send salutations to the believers…
A Night of innumerable blessings…..full of PEACE and tranquility….
A Night…… in which, Ibadah is better than a thousand months.
“The Night of Al-Qadr is better than a thousand months.”
(Surah al-Qadr:3)
A thousand months! Subhaan Allaah!
That is equal to 30,000 nights or 83 years and 4 months!
Could there be a better chance for you than this??!!
Could there be a more Merciful Lord than this??!!
Subhaan Allaah wal Hamdulillaah!

Here is your chance to repent….to come back to the Most Merciful….to change your life for the better.
This is your chance to have ALL your previous sins forgiven!

“Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven” (Bukhaari)
This is a perfect opportunity to earn Allaahs pleasure…..being saved from Hellfire and entering Jannah.
A time when your dua will surely be accepted.
What to do on Laylatul Qadr?

1) Search for this night in the LAST TEN nights of Ramadaan (not just the 27th)

Dont just single out one night for Ibadaat. Make sure to do it ALL TEN NIGHTS or at least on 21st, 23rd, 25th, 27th, 29th nights, because the EXACT date for Lailatul Qadr is hidden from us.

What if Lailatul Qadr is some other night and not on the 27th? Have you ever thought about that? Then you would have no one to blame but yourself if you miss this great Night….this perfect opportunity of goodness and blessings.
“Seek Laylat al-Qadr among the odd numbered nights of the last ten nights of Ramadaan.” (Bukhaari, Muslim)

2) Strive HARD in your search, worshiping Allaah sincerely and diligently

This your chance to earn Jannah. So give it ALL you got…. everything you have.

“The Prophet (pbuh) use to strive hard in worship during the last ten days of Ramadaan as he never did at any other time.” (Muslim, Ahmad)

3) Prepare for it mentally and physically

Take off work, if you can and go for Umrah or make Itikaaf in the Masjid.
Dont overtire yourself during the day, such that you dont have any energy left to worship the Almighty.
Plan out your worship schedule for the night
Take a nap during the day, if possible and remember…do not overeat!

4) Shun worldly pleasures

Dont waste A SINGLE MOMENT of your time, such as spending this precious time in the mall, shopping for Eid or in extravagant ‘Iftaar-cum-fashion show’ parties.
Stay away from anything and everything that might distract you from remembering Allaah (TV, movies, music, unnecessary phone calls, gossip, etc.)

“When the last ten days of Ramadaan began, the Prophet (pbuh) would tighten his waist-wrapper (meaning he would stay away from marital relations), spend his nights in prayer, and wake his family.” (Muslim)

5) Spend these nights in prayer, reciting Quraan, making dua, doing istighfaar.

Stand LONG in Qiyaam….hands folded obediently…your head low, in shame…humbly
Eyes downcast….hearts trembling…tears rolling…..
Tears of regret and sorrow…..tears of repentance and shame
Spread out your hands….like a beggar, begging for his life….
Ask Allaah to forgive you and He will forgive you.
Beg for his Mercy and He will give it to you.
Beseech Him to guide you and save you from the torments of Hell.
Be determined that you will rectify your mistakes and improve your shortcomings
Resolve to be steadfast in your Commitment and be firm in your Deen
Read Quraan, do much Tasbeeh, glorify Allaah, praise Him and thank Him.
Make lots of dua for yourself, your family, your friends and the Muslim Ummah.

6) DONT BE THE ONE WHO SLEEPS and misses out on immeasurable goodness

One who misses this blessed night has indeed missed much goodness, for no one misses it except for the one from whom it is withheld.

“In it (i e. Ramadaan) is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable.” (Ahmad, an-Nasaa’i)

There are many chances to sleep, but a chance like this is rare to come by ….only once a year. And that also if you are lucky to be alive next year.

Life is about opportunities. They say the wise man is the one who makes the most of his opportunities.
________________________________________
The Duaa to make on Lailatul Qadr
Note: There is nothing that is narrated in the Quraan or Sunnah regarding Ibaadat such as prayer , duas, etc. that is to be specifically read on Lailatul Qadr EXCEPT just one hadeeth from Aisha (RA) when she asked the Prophet (Sal Allaahu Alayhi wa Sallam):
“I said, ‘O Messenger of Allaah, if I know which night is Laylat al-Qadr, what should I say on that night?’ He said, ‘Say:
Allaahumma innaka afuwwun tuhibb al-afwa fa affu anni
(O Allaah, You are forgiving and You love forgiveness, so forgive me).”
(Tirmidhi)

All the other duas and formulas for prayers that you see in some books and papers that are to be read a certain number of times or to be read in a specific order, or to be read in Salaah in a specific way, are ALL bidah. There is NO PROOF in the Qur’aan or Sunnah for their validity. Stay away from that.

Remember, Allaah will accept your Ibaadah only and only if it is:
a) done sincerely for Him alone
b) If it is done according to what the Prophet (sal Allaahu Alayhi wa sallam) himself did or said or approved of.
Otherwise it will be thrown back on the person who did it, without being accepted, no matter what it is.

He (sal Allaahu Alayhi wa sallam) said: “Every action that is not in accordance with this matter of ours [i.e. Islam] will be rejected.” (Muslim)

May Allaah save us from that. Ameen.

As-Salaam Walekum
Adil Khan

1 : Taking Ramadaan as a ritual

For many of us Ramadaan has lost its spirituality and has become more of a ritual than a form of Ibaadah. We fast from morning to night like a zombie just because everyone around us is fasting too. We forget that its a time to purify our hearts and our souls from all evil….we forget to make dua, forget to beseech Allaah to forgive us and ask Him to save us from the Fire. Sure we stay away from food and drink but that’s about all.

Although the Prophet (Sal Allaahu Alaiyhi wa Sallam) said:
“Jibreel said to me, May Allah rubs his nose in the dust, that person to who Ramadaan comes and his sins are not forgiven, and I said, Ameen.
Then he said, May Allaah rub his nose in the dust, that person who lives to see his parents grow old, one or both of them, but he does not enter Paradise (by not serving them) and I said, Ameen.
Then he said, May Allah rubs his nose in the dust, that person in whose presence you are mentioned and he does not send blessings upon you, and I said, Ameen.’”
(Tirmidhi, Ahmad, others. Saheeh by al-Albaani)

2 : Too much stress on food and drink

For some people, the entire month of Ramadaan revolves around food. They spend the ENTIRE day planning, cooking, shopping and thinking about only food, instead of concentrating on Salaah, Quraan and other acts of worship. All they can think of is FOOD. So much so that they turn the month of fasting into the month of feasting. Come Iftaar time, their table is a sight to see, with the multitudes and varieties of food, sweets and drinks. They are missing the very purpose of fasting, and thus, increase in their greed and desires instead of learning to control them. It is also a kind of waste & extravagance.
“…..and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance) ” [al-Araaf :31]

3 : Spending all day cooking

Some of the sisters (either by their own choice or forced by their husbands) are cooking ALL day and ALL night, so that by the end of the day, they are too tired to even pray Ishaa, let alone pray Taraweeh or Tahajjud or even read Quraan. This is the month of mercy and forgiveness. So turn off that stove and turn on your Imaan!

4 : Eating too much

Some people stuff themselves at Suhoor until they are ready to burst, because they think this is the way to not feel hungry during the day and some people eat at Iftaar, like there is no tomorrow, trying to make up for the food missed. However, this is completely against the Sunnah. Moderation is the key to everything.

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “The son of Adam does not fill any vessel worse than his stomach; for the son of Adam a few mouthfuls are sufficient to keep his back straight. If you must fill it, then one-third for food, one-third for drink and one-third for air.” (Tirmidhi, Ibn Maajah. Saheeh by al-Albaani).

Too much food distracts a person from many deeds of obedience and worship, makes him lazy and also makes the heart heedless.
It was said to Imam Ahmad: Does a man find any softness and humility in his heart when he is full? He said, I do not think so.

5 : Sleeping all day

Some people spend their entire day (or a major part of it) sleeping away their fast. Is this what is really required of us during this noble month? These people also are missing the purpose of fasting and are slaves to their desires of comfort and ease. They cannot bear to be awake and face a little hunger or exert a little self-control. For a fasting person to spend most of the day asleep is nothing but, negligence on his part.

6 : Wasting time

The month of Ramadaan is a precious, precious time, so much so that Allaah calls this month “Ayyamum Madoodaat” (A fixed number of days). Before we know it, this month of mercy and forgiveness will be over. We should try and spend every moment possible in the worship of Allaah so that we can make the most of this blessing. However, there are some of us who waste away their day playing video games, or worse still, watching TV, movies or even listening to music. Subhaan Allaah! Trying to obey Allaah by DISOBEYING him!

7 : Fasting but not giving up evil

Some of us fast but do not give up lying, cursing, fighting, backbiting, etc. and some of us fast but do not give up cheating, stealing, dealing in haraam, buying lotto tickets, selling alcohol, fornication, etc. and all kinds of impermissible things without realizing that the purpose of fasting is to not stay away from food and drink; rather the aim behind it is to fear Allaah.

“O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)” [al-Baqarah 2:183]
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Whoever does not give up false speech and acting upon it, and ignorance, Allaah has no need of him giving up his food and drink.” (Bukhaari)

8 : Smoking

Smoking is forbidden in Islam whether during Ramadaan or outside of it, as it is one of al-Khabaaith (evil things). And this includes ALL kinds of smoking material eg.cigars, cigarettes, pipes, sheesha, hookah etc.
“he allows them as lawful At Tayyibaat (all good and lawful things), and prohibits them as unlawful Al Khabaa’ith (all evil and unlawful things) [al-Araaf :157]

It is harmful, not only to the one smoking, but also to the ones around him. It is also a means of wasting ones wealth.
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “There should be no harming or reciprocating harm.”
This is especially true during fasting and it invalidates the fast. (Fatwa -Ibn Uthaymeen)

9 : Skipping Suhoor

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Eat suhoor for in suhoor there is blessing.”(Bukhaari, Muslim).
And he (Sal Allaahu Alaiyhi wa Sallam) said: “The thing that differentiates between our fasting and the fasting of the People of the Book is eating suhoor.” (Muslim)

10 : Stopping Suhoor at Imsaak

Some people stop eating Suhoor 10-15 minutes earlier than the time of Fajr to observe Imsaak.

Shaykh Ibn Uthaymeen said: This is a kind of bidah (innovation) which has no basis in the Sunnah. Rather the Sunnah is to do the opposite. Allaah allows us to eat until dawn: “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [al-Baqarah 2:187]

And the Prophet (pbuh) said: “….eat and drink until you hear the adhaan of Ibn Umm Maktoom, for he does not give the adhaan until dawn comes.”

This imsaak which some of the people do is an addition to what Allaah has prescribed, so it is false. It is a kind of extremism in religion, and the Prophet (Sal Allaahu Alaiyhi wa Sallam) said:
“Those who go to extremes are doomed, those who go to extremes are doomed, those who go to extremes are doomed.” (Muslim)

11 : Not fasting if they missed Suhoor

Some people are too scared to fast if they miss Suhoor. However, this is a kind of cowardice and love of ease. What is the big deal if you missed a few morsels of food? It’s not like you will die. Remember, obedience to Allaah overcomes everything.

12 : Saying the intention to fast out loud or saying a specific dua to start fasting

The intention is an action of the heart. We should resolve in our heart that we are going to fast tomorrow. That is all we need. It is not prescribed by the Shariah for us to say out loud, “I intend to fast”, “I will fast tomorrow” or other phrases that have been innovated by some people. Also, there is no specific dua to be recited at the time of starting the fast in the correct Sunnah. Whatever dua you may see on some papers or Ramadaan calendars, etc. is a Bidah.

read more :
Uttering the intention to fast out loud is an innovation (bidah)
http://groups. yahoo.com/ group/LoveIslam_ LiveIslam/ message/258

Authentic & UnAuthentic Dua for Iftaar
http://groups. yahoo.com/ group/LoveIslam_ LiveIslam/ message/263

13 : Delaying breaking fast

Some people wait until the adhaan finishes or even several minutes after that, just to be on the safe side. However, the Sunnah is to hasten to break the fast, which means breaking fast whenever the adhaan starts, right after the sun has set. Aaishah (RA) said: This is what the Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam) used to do. (Muslim)

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “The people will continue to do well so long as they hasten to break the fast.” (Bukhaari, Muslim)

Determine to the best of your ability, the accuracy of your clock, calendar, etc. and then have tawakkul on Allaah and break your fast exactly on time.

14 : Eating continuously until the time for Maghrib is up

Some people put so much food in their plates when breaking their fast and continue eating, enjoying dessert, drinking tea, etc., until they miss Maghrib. That is obviously not right. The Sunnah of the Prophet (pbuh) was that once he broke his fast with some dates, them he would hasten to the prayer. Once you are done with the prayer, you can always go back and eat some more if you wish.

15 : Missing the golden chance of having your Dua accepted

The prayer of the fasting person is guaranteed to be accepted at the time of breaking fast.

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Three prayers are not rejected: the prayer of a father, the prayer of a fasting person, and the prayer of a traveler.” (Al-Bayhaqi, Saheeh by Al-Albaani).

Instead of sitting down and making Dua at this precious time, some people forego this beautiful chance, and are too busy frying samosas, talking, setting the food, filling their plates and glasses, etc. Think about it….Is food more important than the chance to have your sins forgiven or the fulfillment of your Duas.

16 : Fasting but not praying

The fasting of one who does not pray WILL NOT BE ACCEPTED. This is because not praying constitutes kufr as the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Between a man and shirk and kufr there stands his giving up prayer.” (Muslim)

In fact, NONE of his good deeds will be accepted; rather, they are all annulled.
“Whoever does not pray Asr, his good deeds will be annulled.” (Bukhaari)

17 : Fasting and not wearing Hijaab

Not wearing the Hijaab is a major sin as it is obligatory for Muslim women. (See Surah Nur, Surah Ahzaab). So fasting and not wearing hijaab certainly takes away enormously from the rewards of fasting, even if does not invalidate it.

18 : Not fasting because of exams or work

Exams or work is NOT one of the excuses allowed by the Shariah to not fast. You can do your studying and revision at night if it is too hard to do that during the day. Also remember that pleasing and obeying Allaah is much more important than good grades. Besides, if you will fulfil your obligation to fast, even if you have to study, Allaah will make it easy for you and help you in everything you do.

“Whosoever fears Allah, He will appoint for him a way out and provide for him from where he does not expect, Allah is Sufficient for whosoever puts his trust in Him.” (Surah at-Talaaq 2-3)

19 : Mixing fasting and dieting

DO NOT make the mistake of fasting with the intention to diet. That is one of the biggest mistakes some of us make (esp. sisters). Fasting is an act of worship and can only be for the sake of Allah alone.

Otherwise, mixing it with the intention of dieting may become a form of (minor) Shirk.

20 : Fighting over the number of Rakaah of Taraweeh

There is no specific number of rakahs for Taraweeh prayer, rather it is permissible to do a little or a lot. Both 8 and 20 are okay. Shaykh Ibn Uthaymeen said: “No one should be denounced for praying eleven or twenty-three (rakaah), because the matter is broader in scope than that, praise be to Allaah.”

21 : Praying ONLY on the night of the 27th

Some people pray ONLY on the 27th to seek Lailat ul-Qadr, neglecting all other odd nights, although the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Seek Lailat ul-Qadr among the odd numbered nights of the last ten nights of Ramadaan.” (Bukhaari, Muslim).

22 : Wasting the last part of Ramadaan preparing for Eid

Some people waste the entire last 10 days of Ramadaan preparing for Eid, shopping and frequenting malls, etc. neglecting Ibadah and Lailatul Qadr. although, the Prophet (Sal Allaahu Alaiyhi wa Sallam) used to strive the hardest during the last ten days of Ramadaan in worship (Ahmad, Muslim) and not in shopping. Buy whatever you need for Eid before Ramadaan so that you can utilize the time in Ramadaan to the max.

Aaishah (RA) said: “When the (last) ten nights began, the Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam)) would tighten his waist-wrapper (i.e., strive hard in worship or refrain from intimacy with his wives), stay awake at night and wake his family.” (Bukhaari and Muslim).

23 : Iftaar parties

Although inviting each other for breaking fast is something good and encouraged, some people go to extremes with lavish Iftaar parties with all sorts of disobedience to Allaah, from flirting, mixing of the sexes and hijaab-less women, to show-off and extravagance, to heedlessness to Salaah, and Taraweeh to even music and dancing.

Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad (peace be upon him) is His slave and Messenger.

1. The Intention (An – Niyyah)

1.1 The obligation to have intention for the obligatory fast before the appearance of the true dawn
Narrated Hafsah (may Allaah be pleased with her): The Apostle of Allaah (peace be upon him) said: “He who does not determine to fast before dawn does not fast.”[1]
The place for the intention is the heart, to pronounce it upon the tongue is an innovation (Bid’ah) and misguidance – even if the people think it’s good.[2]
As with Salaah, there is no verbal formula one says to mark one’s intention. To wake up for the pre – dawned meal is an expression of the intention to fast. Even if one did not wake up Suhoor, to simply make up one’s mind before sleeping that one will be fasting the nest day is sufficient.[3]

2. The time for beginning and ending the Fast

“… and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall. …”[4]
Narrated ‘Adi bin Hatim (may Allaah be pleased with him): When the above verses were revealed: ‘Until the white thread appears to you, distinct from the black thread,’ I took two (hair) strings, one black and the other white, and kept them under my pillow and went on looking at them throughout the night but could not make anything out of it. So, the next morning I went to Allaah’s Apostle (peace be upon him) and told him the whole story. He explained to me, “That verse means the darkness of the night and the whiteness of the dawn.” [5]
The fast has a specified time – with specified beginning and end – and is from the appearance of Fajr until the daytime ends, the night begins and the sins disc is hidden by the horizon.[6]

2.1 The Two Fajrs

Narrated Ibn ‘Abbaas (may Allaah be pleased with him): The Prophet (peace be upon him) said: “The Fajr is two Fajrs: As for the first then it does not make food forbidden, nor does it make the prayer lawful. As for the second, then it makes food forbidden and the prayer lawful.”[7]
(i) The False Dawn (al – Fajrul – Saadiq) – which does not make it lawful to pray the Fajr prayer, nor does it prohibit eating for one intending to fast.
(ii) The True Dawn (al – Fajrus – Saadiq) – which is the one which makes food forbidden for the fasting person, and makes Fajr prayer lawful.[8]
Note that the time for Fajr prayer begins when the second dawn starts, which is the white line that spreads horizontally along the horizon right and left. The time lasts until the sun rises. The first dawn is the false dawn, which is whiteness that appears vertically in the sky like pillars. This happens approximately twenty minutes before the true dawn, and it increases and decreases according to the season.[9]
Narrated Jaabir (may Allaah be pleased with him): The Prophet (peace be upon him) said: “There are two dawns. With regard to the dawn which is like the tail of a wolf, this does not make it permissible to pray and Haraam to eat. With regard to the dawn which appears horizontally in the sky, this makes it permissible to pray and forbidden to eat.”[10]
Many timetables are infact inaccurate and it’s important you confirm with the local mosque that the times are correct. Sheikh al – Albaanee (may Allaah have mercy on him) said: “I have seen that myself many times in my house, in the Hamlaan mountains to the south-east of Amman, and that enables me to confirm what some of those who are keen that the Muslims’ worship should be correct have said, that the adhaan of Fajr in some Arab countries is given 20-30 minutes before the time of the true dawn, i.e., it is also before the time of the false dawn. I have often heard the iqaamah for Fajr being given in some mosques at the time when the true dawn begins, and they give the adhaan before it is time. And they may hasten to do the fard prayer before it is time during the month of Ramadaan.”[11]
I would recommend that you email Dr. Shaukat (of Moonsighting.com), give him your full address and ask him for the timetable of the year (for your area), and he will insha’Allaah email it to you, shaukat@moonsighting.com Refer to http://www.moonsighting.com/prayer.html to see what you need to send him.
The description of the true Fajr appears in the following aayah: “…until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall…”[12]
Since the light of Fajr when it spreads over the mountain passes and mountain tops appears like a white thread, and a black thread appears above it – and this is the remnants of the darkness which is passing away.
So when this becomes clear to you then withhold from eating, drinking and sexual intercourse, and if there is a cup of water or a drink in your hand then drink it at ease since it is great allowance from the Most Merciful of the merciful for His fasting servants, even if you hear the adhaan. Narrated Aboo Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace be upon him) said: “If one of you hears the call and the drinking vessel is in his hand then let him not put it down until he has satisfied his need from it.”[13]
Ibn al-Qaayyim (may Allaah have mercy on him) stated that some of the salaf followed the apparent meaning of the hadeeth mentioned in the question, and they regarded it as permissible to eat and drink after hearing the adhaan of Fajr.[14]
Then he said: But the majority are of the view that sahoor should stop when dawn breaks. This is the view of the four imams, and the majority of fuqaha’ of the regions, and was also narrated from ‘Umar and Ibn ‘Abbaas. The former quoted as evidence the words of the Prophet (peace and blessings of Allaah be upon him), Narrated ‘Abdullah bin ‘Umar (may Allaah be pleased with him): Allaah’s Apostle (peace be upon him) said, “Bilal pronounces the Adhan at night, so keep on eating and drinking (Suhur) till Ibn Um Maktum (who was blind) pronounces the Adhan.” [15]
Al – Haafiz ibn Hajar (may Allaah have mercy on him) said, “One of the reprehensible innovations which have appeared in this time is to make the secondary adhaan about a third of an hour before Fajr time in Ramadaan, and the extinguishing of lights which is used as a sign indicating the forbiddance of eating and drinking for one intending to fast, claiming that what he has innovated is a precautionary measure to protect his worship – something not known except by a few individuals. This has lead them to stage, where they do not give adhaan until four minutes or so after the actual sunset, to make sure of the time as they claim. So they delay breaking the fast and take Suhoor early and in contradiction to Sunnah, therefore there is little good found in them and much evil, and Allaah’s aid is sought.”[16]

2.2 Then Fast Until the Night

Narrated Umar bin Al-Khattab (may Allaah be pleased with him): Allaah’s Apostle (peace be upon him) said, “When night falls from this side and the day vanishes from this side and the sun sets, then the fasting person should break his fast.”[17]
And It is Only Allaah Who grants success. May Allaah Exalt the mention of His slave and Messenger Muhammad (peace be upon him), and render him, his household and companion safe from Evil.