Duties after Ramadhan

Duties after Ramadhan
Tajuddin Shu’aib

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger

As the month of the Blessed Ramadhan or Ramadhan Al Mubarak nears its end, there are three important obligations to help the faster bid the month a deserving farewell. These obligations also bring the faster closer to Allah, elevate his Iman and increase the weight of his deeds. These duties are: Zakatul-Fitr, (Fast breaking alms); Takbir, (utterance of Allah is the Greatest), and `Eid Prayer, (Festival of fast breaking).

Fast Breaking Alms (Zakatul -Fitrah)

Allah Subhanahu Wa Ta’ala has mandated the observation of fast breaking alms (Zakatul -Fitrah) at the end of Ramadhan before Eid Prayer. Although this obligation was established by the Messenger (sallallāhu alayhi wa sallam), it has the power of all the established commands of Allah, for the power to legislate and prescribe a rule has been granted to the Messenger of Allah (sallallāhu 'alayhi wa sallam), by Allah Subhanahu Wa Ta’ala, Who states: "He who obeys the Messenger, obeys Allah; but if any turn away, We have not sent thee to watch over their (evil) deeds." (Qur’an, 4:80)

Also, "If anyone contends with the Messenger (sallallāhu 'alayhi wa sallam), even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of faith..." (Al-Qur’an 4:115) Also, "...So take what the Messenger assigns to you, and deny yourselves that which he withholds from you..." (Al-Qur’an, 59:7)

Eligibility

The giving of the fast breaking alms is mandatory on every Muslim, old, young, man and woman, etc. In a hadith related by Abdullah bin 'Umar (radiallāhu`anhu) he said:

"The Messenger of Allah  (sallallāhu 'alayhi wa sallam) has commanded the faster to observe Ramadhan fast breaking alms, one Sa'a, (a beaker, a unit of measurement about two kilos and forty grams) of dates, on a bondsman, a freeman, on every man and woman, young and old..."

This citation indicates that the eligible people, who should give these alms, are virtually every living Muslim, provided he or she possesses more than the prescribed amount of provisions, in such a way that, after giving alms, there will remain enough food for him and his family for at least 24 hours.

However, there is no obligation of these alms on the unborn fetus, unless the parents or the guardian wants to give on its behalf voluntary alms. The Leader of the Faithful, `Umar Ibn Al-Khattab (radiallāhu`anhu) gave for the unborn.

Thus, it is incumbent on every able believer to give for himself, and for those that he is responsible for; wife and children, and next of kin if they cannot give for themselves. If they can give, it is better that they do so, because every believer is commanded to do so.

In the event that the person does not possess the amount, alms-giving is not mandatory. But, if he possesses half of the amount, it should be given.

Allah SWT states:

"So fear Allah as much as you can..." (Al-Qur’an 64:16)

And the Messenger of Allah (sallallāhu 'alayhi wa sallam) said:

"If I command you with something, does it as much as you can."

Spiritual Reasons for These Alms

The wisdom behind this obligation is, among other things, to extend a benevolent helping hand to needy Muslims so that they will not have to beg from their fellow wealthier believers on this happiest occasion of the year in a Muslim's life - Ramadhan fast culminates with the festivity of ‘Eid Prayer.

On the other hand, it helps the faster cleanse his fast from any shortcoming, or un-Islamic act during Ramadhan. It is also to express gratitude to Allah for helping the servant live through another Ramadhan. In a hadith reported by Ibn Abbas (radiallāhu`anhu)  he said: "The Messenger of Allah  (sallallāhu 'alayhi wa sallam) has mandated the obligation of fast breaking alms as a cleanser of the faster from (what one may have done) mistakes or obscene acts, and to provide for the poor. Whoever gives it before ‘Eid prayer, it is accepted alms, but whoever gives it after Eid prayer, it is only a charity like any ordinary charity? ” (Abu Dawud)

What should be Given?

Unlike regular Zakat, the item recommended for giving is foodstuff: dates, wheat, barley, rice, oats, raisins, or any food stuff that can be stored naturally. Indeed, any type of food that is a staple in a given region of the vast Muslim world will do. If the staple is rice, you give rice, if it is dates or raisins; you give dates and raisins, etc.

In a Hadith related by Bukhari and Muslim, by the way of ‘Abdullah bin ‘Umar (radiallāhu`anhu) , he said: "The Messenger of Allah  (sallallāhu 'alayhi wa sallam) has established the fast breaking alms of Ramadhan, sa'a, a beaker of dates, or a beaker of barley, and barley was then part of our food." This hadith has been corroborated by another report by Abu Sa'id Al-Khudri (radiallāhu`anhu) who said: "We used to give during the time of the Messenger (sallallāhu 'alayhi wa sallam) a sa'a, a beaker of food, and our food was barley, raisins, dry milk, and dates." (Bukhari)

Thus, for these alms, items like cloth, cash money or currency, furniture, dishes and general goods are not accepted by Allah.

A sa'a (beaker) equivalent will not do. In so much as nothing else will substitute for these alms as a medium of giving, the monetary equivalent of the cost of a staple food will not be acceptable. For giving money, instead of food, is contrary to what the Messenger (sallallāhu 'alayhi wa sallam) commanded. In a hadith, related by the mother of the believers, 'Aishah (radiallāhu`anha) the Prophet (sallallāhu 'alayhi wa sallam) said: "He who innovates something in this matter of ours that is not of it will have it rejected." (Bukhari and Muslim)

In Muslim's report of the hadith, the Messenger (sallallāhu 'alayhi wa sallam) said: "He who does an act which our matter is not (in agreement) with will have it rejected." According to these two citations, to give money as Zakatul-Fitr is an innovation and not proper, nor is it in accord with the prescribed worship, 'Ibadah. Alms giving is an act of worship, prescribed for a special item, food at a special time, i.e., before Eid prayer. The opinion of giving a monetary equivalent is reported from Imam Abu Hanifah (rahimahullāh) who did not really have a proof, except Ijtihad. There is no Ijtihad where there is a text. After all, all the Imams, including Imam Abu Hanifah (rahimahullāh), Imam Shafi’e (rahimahullāh), Imam Malik (rahimahullāh), and Imam Ahmad (rahimahullāh) said:

"If they say something that contradicts the established command of the Messenger of Allah (sallallāhu 'alayhi wa sallam), their saying should be discarded."

Sometimes the advocates of money as a substitute for food make us think there was no money during the time of the Prophet (sallallāhu 'alayhi wa sallam). To the contrary, there was money currency known as "dirham" and "dinar." Giving monetary equivalents as fast breaking alms relegates this act to a secret charity, rather than alms given as a religious ceremony, which is to be observed publicly among the Muslims in a way that everybody in Muslim households, young and old, will participate in and bear witness to this extraordinary event of purchasing, weighing, and distributing food items among the needy faithful. This undoubtedly is one of the intents of the Lawgiver, a special cultural phenomenon unique to Islam and Muslims.

The evidence and wisdom behind giving food is more compelling than giving money. However, if the believer desires to help the needy more, giving money along with the prescribed food, is excellent and will be rewarded by Allah.

The Amount to be Given

As for the amount to be given, it is a sa'a, (a prophetic beaker) which is equal to about two kilos and forty grams. In pounds it is about five pounds per believer. If you want to know the prophetic sa'a, beaker, you weigh five pounds or two kilos and forty grams.

Put the weight in a beaker, jar or vessel and notice the level. You then use that as your sa'a to weigh the rest of your alms.

Better yet, a sa'a, can be purchased at a very reasonable price all over the Muslim world; if you happen to be in Makkah for Hajj or 'Umrah, you may purchase one or have someone who goes there to purchase it for you.

Time of Zakatul-Fitrah

Giving these alms is mandatory after sunset on the eve of ‘Eid ul - Fitr. If a Muslim expires seconds before sunset, it is not mandatory for his next of kin to give on his behalf. But if he expires seconds after sunset, alms should be given on his behalf. So is the case of the newly born.

As for the time it should be given, there are two time periods: The best and optional times. The best time is the morning of ‘Eid ul - Fitr before prayer. In a Hadith related by Ibn 'Umar (radiallāhu`anhu), the Messenger of Allah (sallallāhu 'alayhi wa sallam) commanded the Muslims to give alms when fast breaking people leave for Eid prayer. (Muslim)

In his commentary on the following verse, Ibn 'Uyainah (rahimahullāh) said: "But those will prosper who purify them (give alms) and glorify the name of their guardian Lord and pray."

He said: the word "tazakka", purify or giving alms, comes before the word "Solla", prayer. This is why it is better to delay ‘Eid ul-Fitr prayer so that the believers will have enough time to give their alms.

The optional time to give alms is one or two days before `Eid that is on the 28th and 29th day of Ramadhan. Legally, you have these three days to give your alms. But it should not be delayed past `Eid prayer. In that case, Zakatul-Fitr is not valid unless there is a reason, as mentioned earlier in the Hadith of Ibn Abbas (radiallāhu`anhu).

But if there is a compelling reason, such as ‘Eid occurring in a place where there is no food to be purchased, or the food is bought, but there is no one to receive it, or the news about Eid comes late in the morning and one does not have enough time to buy the alms, or he depends on someone to give his Zakat on his behalf, and the person forgets In these instances, the alms can be given after `Eid because of the valid excuse.

The alms should reach its recipients before ‘Eid prayer, not after. The beneficiaries should physically have it in their possession. If you intend to give alms to someone and he cannot be found, it should be given to someone else, so that you do not miss the time.

Place in Which Alms Should Be Given

The alms should be given in at the place where the Ramadhan ends for the faster, home or abroad. If you happen to be in Makkah, Medinah or Cairo you give it to the needy Muslims of that area.

If there are more poor Muslims in a given place, or there is no one who deserves the alms in your area, or you do not know anyone, you may deputize someone to give it on your behalf in a different country where Muslims are in need.

The Recipients of the Alms

The recipients of this Zakat are the needy Muslims and those in debt. They should be given according to their needs. In a hadith by Ibn `Umar (radiallāhu`anhu) the Prophet (sallallāhu 'alayhi wa sallam) said: "Make them self sufficient on this day..." (Darqutni) It may be given to more than one needy person, or all may be given to one person.

[ Via MSA].

The Night of Power

The Night of Power
Tajuddin Ibn Shu’aib

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Al-Qadar

The Surah has been so designated after the word Al-Qadar [The Power] in the very first verse, revealed in Makkah. The surah's theme is about honoring the revelation of the Holy Qur’an; it also explains the significance of The Night of Power or The Honored Night.

The Night is a special gift only to the Muslim Ummah. The night is one which the angels in the heavens see as worthy of witnessing. The night is so significance with holiness, as the night when the good deeds are returned, it is equal to a thousand months in the sight of Allāh.

Allāh Subhānahu Wa Ta’ala says in Surah Al-Qadar:

1. “We have indeed revealed it, (the Qur'an) in the Night of Power [Honored Night]. 2. And what will explain to you what the Night of Power [Honored Night] is? 3. The Night of Power [Honored Night] is better than a thousand months. 4. In it, the angels descend as well as the Spirit (Gabriel) by the permission of their Lord, with all types of decrees. 5. ‘Peace’ it is until the rise of dawn.” (Surah Al-Qadar, 97: 1-5)

The Prophet (sallallāhu 'alayhi wa sallam) said: “Seek the Honoured Night in the last ten [days of Ramadhan].”  (Sahih Al-Bukhari).

Occasion of Revelation

Abi Hatim and Al-Wahidi, by way of Mujahid reported that the Messenger (sallallāhu 'alayhi wa sallam) mentioned that there was a man among the Israelites who devoted his life to the cause of Allāh for a thousand months. The companions were amazed and impressed, but were saddened because they knew there would be no way that they could reach this status of devotion. So Allāh Subhānahu Wa Ta’ala revealed this surah to inform them that He had just blessed this Ummah with the Night of Honor, which is equal to a thousand months.

"We have indeed revealed it, (Al-Qurān) in the Night of Power [Honoured Night]."  (Al-Qadr, 97:1)

There are several points pertaining to the meaning of this verse:

The meaning and the use of the pronoun "We" is a style in Al-Qurān that when the Creator (Allāh Subhānahu Wa Ta’ala) is mentioned as a pronoun, He is referred to by "We" or "I," as is evidenced in this surah. Elsewhere He said, "Behold, thy Lord said to the angels:

“I will create a vicegerent..." (Al-Baqarah, 2:30).

It is clear when Allāh uses the pronoun "I” referring to His Exalted Self, but when he uses "We" the explanation becomes warranted because it cannot be perceived to indicate plural. There is unanimity among the scholars that "We" indicates respect and exaltation for the Creator and Cherisher of all the worlds, whose greatness is incomprehensibly vast and beyond our imagination.

Or, it is referring to Allāh Subhānahu Wa Ta’ala and the angels who carry out his words to all, in every level of His dominion. It cannot mean plural, or more than One Allāh, for that would necessitate dropping in the absoluteness, and the powers of each competing deity. If each is capable of being absolute, each would have been independent from the other and the idea that each deity can be independent from the other is evidence that none is absolute. This is inconceivable of Allāh Subhānahu Wa Ta’ala therefore, "We" cannot mean anything but respect and exaltation of the One and Only.

"...Have Indeed Revealed It in the Honoured Night [Night of Power]" (Al-Qadr, 97:1)

There is unanimity among the commentators that "it" refers to Al-Qurān, meaning "We revealed" Al-Qurān in the Night of Power. Allāh Subhānahu Wa Ta’ala did not mention Al-Qurān explicitly. By referring to Al-Qurān by the pronoun it implies a divine uniqueness of the book, as well as greatness and honor:

First, it ascribed the revelation of Al-Qurān to Himself, and not to anyone else.

Second, referring to Al-Qurān by pronoun is an indication that the revelation of this book was not a secret that no one knew about. Its revelation was an event widely known to all during the time of Muhammad (sallallāhu 'alayhi wa sallam) and after, guarding against anyone who may like to challenge it or claim any honor of teaching Muhammad (sallallāhu 'alayhi wa sallam)  Al-Qurān.

Third, the statements also meant to honor and memorialize the time period in which Al-Qurān was revealed.

By revealing Al-Qurān in the Night of Power, Allāh Subhānahu Wa Ta’ala inaugurated or started its revelation for the beginning of the prophethood ('Bi'ethah), and the Prophet's mission of Al-Islam began in the month of Ramadhan on that Night. Al-Qurān was not revealed in one night; it was revealed over the course of 23 years.

Ibn Abbas (radiallāhu`anhu)    said: The whole Qur'an was revealed to the lower heavens from the protective slate (Luh-Mahfuz) on the Night of Power, then from there to the earth in the course of 23 years. The word power, Al-Qadar, has several implications and meaning, but we cover only those implications which are relevant to the issues here. Qadar implies having power over something, as in the case of the Creator over the creation. Allāh’s Subhānahu Wa Ta’ala excellence is Al-Qadar, capable, omnipotent, almighty, and all powerful. It also implies excellence and high esteem, and as for this Night of Power, it is highly esteemed and regarded. The night is equal to over 80 years in the sight of Allāh Subhānahu Wa Ta’ala.

It also implies to maintain, appoint, assign or decree an order. Thus, in the Night of Power, Allāh Subhānahu Wa Ta’ala proclaims to the angels His commands and orders in regards to the affairs of the universe. From this meaning is derived the concept of Al-Qada Wa Qadar, the fifth article of faith, that Allāh has decreed or preordained or, in other words, has full knowledge of all that the human being will do with his free will. A man's decision to act freely in good conscience or bad conscience is all known to Allāh Subhānahu Wa Ta’ala, past, present and future.

Qadar also implies measurement that is all the events of the year will occur in accordance to the exact measurement of what is in the knowledge of Allāh Subhānahu Wa Ta’ala, Who states:

"Verily, all things have We created in proportion and measure."  (Al-Qamar, 54:49)

Why the name, the Night of Power?

As mentioned above, it is the night of Taqdir, meaning the one in which Allāh Subhānahu Wa Ta’ala announces to the angels His already decreed commands, rules, events, etc., for the coming calendar year, from the present Night of Power to the next Night of Power. Allāh Subhānahu Wa Ta’ala states:

"We sent it down during a blessed night; We forever wish to warn (against evil). In that (night) it is made distinct every affair of wisdom." (Al-Dukhan, 44:3-4)

It should be known that most scholars believe Allāh's commands and rules are not made on that night. It has already been decreed in the eternity what is known to Allāh Subhānahu Wa Ta’ala, but that knowledge is not known to anyone, including the angels, until He announces it to the angels on that night so that they will record it on the protective slate.

This is also the night of honor and prestige which may be awarded to the servant who devotes himself to special deeds, or to the deeds themselves for the higher value they contain on that night.

The Night Is Concealed

Allāh Subhānahu Wa Ta’ala in His mercy has concealed the Night of Power from us for the following reasons: The problems pertaining to an exact night on which the honors are attained are not unique with this Night. It seems that Allāh Subhānahu Wa Ta’ala conceals many things.

He conceals his pleasure from us in all our good deeds so that we will strive in all of them. He conceals His wrath from us in all of the sins we commit so that we will avoid them. He conceals His most beloved servants ('awliya') so that we will respect all the believers.

He has concealed the time of His acceptance of our supplications so that we will strive in all our supplications. He concealed his greatest name, so that we mention all His names.

He has concealed the time of death so that we will be conscious of Him and our deeds all the time.

He has concealed the exact date of the Night of Power so that we would double our efforts in the whole month of Ramadhan, or at least the last ten days. He has concealed it also to test the serious and the non-serious. The seriously interested person will search for the night late and in the early hours until he or she attains it, regardless of the hardship.

When is the Night?

The majority of the scholars said that the night occurs in the month of Ramadhan, but no agreement on the exact night. Some said it comes on the 27th day of Ramadhan. But there is evidence that the night comes on the last ten days of Ramadhan, specifically on the odd numbered nights. In a report by Bukhari, the Messenger of Allāh (sallallāhu 'alayhi wa sallam) said:

"Seek it on the odd nights of the last ten days of Ramadhan."

In a Hadith by Ibn Umar (radiallāhu`anhu)   , some men among the companions saw the night in a dream occurring in the last seven nights. Responding to this, the Messenger of Allāh (sallallāhu 'alayhi wa sallam) told them, "I see your dreams coincide on the last seven, whoever wants to seek it should do so in the last seven."

In the Sahih Muslim it was reported the Prophet (sallallāhu 'alayhi wa sallam) said, "Seek the night in the last ten days, and if any of you is weak, or can't observe it, he should not miss the remaining seven days." In Hadith by Ubayy bin Ka'ab (radiallāhu`anhu), he said: "By Allāh, I know which night it is. It is the night the Messenger commanded us to observe, the night of the 27th."

(Ahmad ; al-Tirmidzi)

Analyzing all these citations indicate still no one knows for sure which night is the Night of Power, at least in a given year. It seems that the night shifts and rotates to different nights from one year to another. It may occur on the 27th in one year, while the next year it will be on the 25th, while on the following year it will be occurring on the 29th, etc. There is an indication to this in Hadith by Bukhari, when the Messenger of Allāh (sallallāhu 'alayhi wa sallam) states: "Seek it on the twenty-ninth; it may be on the twenty-seventh, or on the twenty-fifth."

Imam Ibn Hajr (rahimahullāh), in his book, "Fathul Bari", in the commentary of the Book of Bukhari, said: “I accept the ruling that the night occurs on the odd nights of the last ten days of Ramadhan, namely the twenty-first, twenty-third, twenty-fifth, twenty-seventh and or twenty-ninth.''

Seeking the Night (Lailatul-Qadr)

It is recommended to seek the night and spend it diligently in devotion, including night Sunnah prayers (Tahajjud), recitation of Al-Qurān and supplications. In a hadith related by Abu Hurayrah (radiallāhu`anhu),  the Messenger of Allāh (sallallāhu 'alayhi wa sallam) said:

"He who spends the night in prayer on the Night of Power, as a sign of His faith, and seeking rewards from Allāh, his previous sins will be forgiven."

 (Bukhāri; Muslim)

This citation indicates that regardless of whether a person knows the night or not, Allāh will grant him forgiveness for previous shortcomings.

“And what will explain to thee what the Night of Power is; The Night of Power is better than a thousand months."  (Al-Qadar, 97:2-3)

Allāh Subhānahu Wa Ta’ala is emphasizing by putting the second verse in question form. The answer being no one knows, or comprehends, the awesomeness and the depth of honor of the night. As if to say whatever merits Allāh informs you about the night is just nothing compared to the things you have no idea about. Nonetheless, He mentions three honors in the credit of the night: 1."The Night is better than a thousand months. 2. "Therein, come down the angels..." and 3.”Peace!"

The Night of Power is better than a thousand months. This indicates that acts of worship such as prayer, charity, and recitation done on this night are better in reward than the same act done on other nights. The rewards (thawāb) are being multiplied several-fold.

Imam Malik said that the Messenger of Allāh (sallallāhu 'alayhi wa sallam) was shown the long life span of people of previous nations, so the Prophet bemoaned the shortness of the life span of the Ummah, fearing that they might not be able to save many good deeds for the Hereafter. Therefore, Allāh gave him the Night of Power to compensate for their lack of longevity. Hence, the devoted believer has as chance of adding 80 something years of worship to his life on the Night of Power. You see, for instance, if you worship Allāh Subhānahu Wa Ta’ala on this night every year for 65 years, by multiplying 65 by 80, you would have lived for 5,200 years, or achieved the reward of a person who lived that long.

You can see why the devotions were highly encouraged by the Prophet (sallallāhu 'alayhi wa sallam) (sallallāhu 'alayhi wa sallam). Indeed, you can achieve the honor of the Night of Power if you so wish by spending the odd nights of the last ten days in acts of worship.

"Therein, come down the angels and the Spirit by Allāh's permission, on every errand."  (Al-Qadr, 97:4)

This is far from the earlier cry of the angels who, when Allāh Subhānahu Wa Ta’ala told them,

 "...I will create a vicegerent on earth," they said, "Will you place therein one who will make mischief therein and shed blood..."  (Al-Baqarah, 2:30)

 When the angels first looked at our spirit with its traits of mischief, vanity and desires, and the rages of anger, they, the embodiment of all that is good, did not like us at all. That explains their response in the above verse. So is the case with parents, when they first conceptualize the shape of the offspring, semen and congealed blood; they do not like it. They will even wash their hands, clothes and everything that this substance touches, a gruesome thing. They may even think about aborting the baby in the beginning. But after the baby is being fashioned in the most beautiful shape and they feel the movement of life, they change from dislike to caring love.

That is seemingly what happened to the angels. When they saw in us this beautiful spirit of knowing the Creator, and worshipping Allāh alone, they changed from dislike to complete love, and cannot wait for another Night of Power to come down so they can pray for us. Allāh Subhānahu Wa Ta’ala states:

"...And they implore forgiveness for those who believe..."  (Ghafir, 40:7)

He used the form (tanazzal) "They come", to indicate that the angels descend on the Night of Power, group after group; some coming down to earth while others ascend into the heaven. This heavenly, angelic organized traffic of good will continues until the break of dawn.

As for the reasons why they come, there are several explanations including:

1. They descend to witness how we worship and obey Allāh Subhānahu Wa Ta’ala, and

2. To show their deep love for the believers. This is why they seek permission from Allāh Subhānahu Wa Ta’ala to come and meet us. This is a once-a-year opportunity they do not like to miss.

3. Allāh Subhānahu Wa Ta’ala promised the believers that in the hereafter, angels will approach on them with greetings: "...And the angels shall enter into them from every gate (with the salutation):

"Peace be unto you for that you persevered in patience..."  (Al-Ra’d, 13:23-24)

Now, if you preoccupy yourself with worship of Allāh, the angels will descend on you with salutations.

4. Allāh Subhānahu Wa Ta’ala singles out this night with honors on the earth so the angels can come down and increase their rewards, and as a means to encourage the human race to worship.

5. Realization that the angels are around is encouragement for the servants to devote more time to good deeds as a man will work harder when a foreman is present.

"...And the Spirit..."   (Al-Qadr, 97:4)

The Meaning of the Spirit.

1. The Spirit is comprised of groups of special angels who are seen only on the Night of Power;

2. It is referring to Al-Qurān, as Allāh Subhānahu Wa Ta’ala stated:

 "And thus have We, by Our command sent inspiration (spirit) to thee..." (Ash-Shura, 42:52),

3. This is a reference to Angel Jibril, as this is a special honor to Jibril who has been mentioned twice Surah 42, first with another angel, and separately as the spirit of Allāh Subhānahu Wa Ta’ala as the Qur’an says:

"Verily this is a revelation from the Lord of the Worlds. With it came down the spirit of faith and truth." (Ash-Shuara, 26:192-193)

Thus the correct explanation of the spirit, Ruh, is Jibril in this verse to indicate the angels on one side and Jibreel on the other, while they were descending.

"...By Allāh’s permission..."

This indicates the angels extend a request to come to meet the believers; and to underscore the fact that angels are infallible; that they do not make a move without explicit permission from their Lord. Allāh Subhānahu Wa Ta’ala states:

"They speak not before He speaks, and they act (in all things) by His command."  (Al-Anbiya’ 21:27)"(The angels say) we descend not but by command of thy Lord..."  (Maryam, 19:64)"(Thy) Lord." It indicates honor for the angels. It is as if Allāh Subhānahu Wa Ta’ala is saying “They are for Me and I am for them''. Similarly, Allāh Subhānahu Wa Ta’ala said regarding us: "Verily your Lord is Allāh Who created the heavens and the earth in six days..." (Yunus, 10:3) And regarding Prophet Muhammad (sallallāhu 'alayhi wa sallam) Allāh said: "Behold, your Lord said to the angels..." (Al-Baqarah, 2:30)

It has been reported that when Prophet David (‘alaihissalam) was terminally ill, he asked Allāh to be for his son Solomon, as He was for him. Allāh Subhānahu Wa Ta’ala replied, saying:

 "Tell Solomon to be for Me as you are for Me. (Al-Baqarah, 2:30)"...On every errand..."

This indicates the angels and the Spirit descend for different purposes: some come down for prostration, some for bowing, and others for supplications for the believers and salutations. Or they come down carrying with them the proclamations of the coming year.

"Peace..." (Al-Qadr, 97:5)

There are several explanations to this verse:

1. The whole Night of Power, from sunset to the break of dawn, will be spent by the angels in salutation.

2. The purpose is to describe the night with peace because of the salutation from the angels. That is very important, because when seven angels visited Prophet Ibrahim (‘alaihissalam) and saluted him, he was very happy, and when Nimrod threw him in the fire, it turned ice-cold when the angels saluted him.

3. This is a wish of safety and peace from all evil and harmful things, or the angels will only bring on this night, good things!

"...Until the rise of dawn." (Al-Qadr, 97:5)

All the honor, blessings and peace of the Night of Power will continue in every second of the night until Fajar. Allāh Subhānahu Wa Ta’ala is the Best Knower.

[Via MSA]

Al-‘Iqtikaf in the Masjid

Al-‘Iqtikaf in the Masjid

 Tajuddin Ibn Shu’aib

In the Name of Allah, Most Gracious, Most Merciful;

All praise and thanks are due to Allah, May Allah blessings and peace be upon His Messenger.

Al-‘Iqtikāf is from the root word "Akafa" to adhere, cling, stick or keep. It means to engage and to devote something, especially to a good thing.

Allāh Subhānahu wa Ta`ala states in  Al-Qurān:

"...What are these images to which ye are (so assiduously) devoted?" (Al-Anbiya’, 21:52).

In Shari'ah it means to engage in a retreat in the Masjid and stay there with the intention of seeking nearness to Allāh the Almighty, and His reward.

It’s Legalization

The majority of Muslim scholars agree that ‘Iqtikāf is permissible, for the Messenger of Allāh (Sallallāhu `Alayhi Wa Sallam) observed ‘Iqtikāf in the Month of Ramadan during the last ten days. In his last Ramadhan he observed it 20 days, as is related by Bukhari and others. Besides, his companions and wives observed it during his lifetime and after. ‘Iqtikāf can be either Sunnah or obligatory, wajib. The Sunnah ‘Iqtikāf is when a Muslim volunteers to seek nearness to Allāh, and to imitate the Messenger by observing this kind of 'Ibadah, and the Sunnah is meritorious in the last ten days of Ramadan.

The obligatory ‘Iqtikāf is the one when a believer makes it obligatory on himself, by invoking a conditional vow, such as saying: I am vowing in the Name of Allāh to engage in retreat; or if Allāh cures my sick relative, I will engage in ‘Iqtikāf. In Bukhari, the Messenger of Allāh (Sallallāhu `Alayhi Wa Sallam) said: "Whoever vowed to obey Allāh, should obey him." In the same hadith, Umar (radiallāhu`anhu) told the Messenger (Sallallāhu `Alayhi Wa Sallam), "I vowed to engage in a night retreat in the Sacred Masjid, and the Messenger responded, "Fulfil your vow." (Bukhari)

Time of Retreat

The mandatory retreat can be observed according to the vow of the avower. If he vowed to retreat a day or more, it becomes necessary for him to fulfil it. But voluntary retreat has no time limit. It may be done by staying in the masjid with the intention of ‘Iqtikāf for short or long periods of time, and the person will be rewarded so far as he remains in the masjid. If he leaves the masjid and returns, he should restate his Niyyat (intention).

The one who is in retreat may cut off his ‘Iqtikāf, when he feels like it, before the time that he had intended. 'Aishah (radiallāhu`anha) the Messenger's wife, said: "Whenever the Messenger (Sallallāhu `Alayhi Wa Sallam) intends to engage in retreat he will pray his Fajar, and then he begins ‘Iqtikāf." She continued, "One day the Messenger (Sallallāhu `Alayhi Wa Sallam) intended to engage in retreat the last ten days of Ramadan, and he ordered his pouch to be built. When I saw that, I asked for my own tent to be built, and the rest of his wives asked for the same thing. After Fajar prayer, he looked at the tents, `what do you intend with this righteousness?' So he asked his tent and his wives to be removed, then he delayed his ‘Iqtikāf to the first ten days of Shawwal." (Bukhari) This report is an indication that it is permissible to disengage from the retreat after starting.

The Prerequisites of ‘Iqtikāf

For a retreat to be valid, the observer must be Muslim, must have reached puberty, and must be pure from janabah, (major defilement, menstruation, and post-childbirth bleeding). People who are impure cannot engage in ‘Iqtikāf.

The Pillars of Al-‘Iqtikāf

There are two pillars for ‘Iqtikāf: intention, and staying in the Masjid. Niyyat or intention has been discussed earlier, but regarding staying in the masjid, Allāh states:

"...But do not associate with your wives while you are in retreat in the masajid... “(Al-Baqarah, 2:187)

This verse prohibits two things: marital relationships during ‘Iqtikāf because this contradicts the spirit of devotion, and observing ‘Iqtikāf in any place but a masjid. Thus, any believer man or woman who desires to observe ‘Iqtikāf may do so only in a masjid as we see the Messenger's wives were building their tents in the masjid.

Which Masjid Can ‘Iqtikāf Be Held?

Some scholars are of the opinion that any masjid in which the five daily prayers are observed can be used for retreat, but this opinion is based on a weak hadith. Imams Malik and Shafi'e and others said ‘Iqtikāf is permissible in any masjid because the verse is general, and did not single out or specify any particular masjid. The retreated cannot leave the masjid, but he can leave his tent to join the congregational prayer, and climb the minaret for adzan. But, if he steps out of the masjid the retreat is invalid.

The majority of scholars said if the masjid is in a house - such as a room in a house turned into a masjid, it cannot be used as a place for ‘Iqtikāf because it does not have the name "masjid," and it may be sold; whereas, you cannot sell a masjid, (unless it is to be sold in order to build a new one on the same spot, or move it somewhere else).

Vowing ‘Iqtikāf in a Special Masjid

Whoever vows to engage in ‘Iqtikāf in the Masjid Al-Harām, the Messenger's Masjid, or Masjid Al-Aqsa, he should make it in the masjid that he intended. But if he vows to engage in retreat in any masjid, he can ‘Iqtikāf in any masjid anywhere because no masjid, (except the three mentioned above), is better than another masjid.

If he vowed to engage in retreat in Masjid An-Nabawi he can do it in Masjid Al-Harām, because the latter is better in merit than the former.

Fasting In Retreat

If the retreater fasts, it is good, if not the retreat is still valid. In a Hadith reported earlier 'Umar told the Messenger (Sallallāhu `Alayhi Wa Sallam) that he had vowed to observe retreat one night during the pre-Islamic (Jahiliyyah) period the Masjid Al-Haram. The Messenger (Sallallāhu `Alayhi Wa Sallam) responded "Fulfil your vow." In the hadith, there is an indication that fasting is not necessary for ‘Iqtikāf because 'Umar (radiallāhu`anhu) vowed ‘Iqtikāf at night and the Prophet told him to fulfil his vow and there is no fasting at night.

The Beginning and Ending Time of ‘Iqtikāf

There is no specific time for beginning or ending ‘Iqtikāf. Whenever one enters into the masjid with niyyat, he begins his retreat. If he intends to engage in ‘Iqtikāf the last ten days of Ramadhan, he should prepare his tent before sunset. In a hadith related by Abu Sa'id (radiallāhu`anhu), the Messenger of Allāh (Sallallāhu `Alayhi Wa Sallam) said: "Whoever intends to retreat with me should retreat during the last ten nights (of Ramadan)." (Al-Bukhāri).

The first night of the ten is the night of the 21st of Ramadan because in Islam the days begin at sunset. However, the hadith that said the Messenger (Sallallāhu `Alayhi Wa Sallam) entered his ‘Iqtikāf place after Fajar prayer do not mean he started after Fajar, they mean he returned to his place of ‘Iqtikāf at that time.

If ‘Iqtikāf is for the last ten days of Ramadan, the observer should leave after sunset the last day of the month, but it is preferred that he remain in the masjid and should not leave it until the time of 'Eid. If a person intends to engage in ‘Iqtikāf for a day, or several days, as voluntary ‘Iqtikāf, he will enter into his place of ‘Iqtikāf before the break of dawn and will leave after sunset, whether it is in Ramadan or not. If a person intends to engage in ‘Iqtikāf for a night or two as a voluntary act, he should enter before sunset and leave after the break of dawn.

The reason is the night begins with the sunset and completes with the break of dawn, and the day begins with the break of dawn and completes with sunset. If a believer intends to engage in ‘Iqtikāf for a month he should enter the first night of the month before sunset and leave after sunset when the month finishes.

What a Retreater Should Engage In

It is recommended that the retreater should engage in supererogatory worship, and engage himself with prayer, recitation of  Al-Qurān, Glorification of Allāh , Praising Allāh , frequent declaration of Kalimat, Takbir, seeking forgiveness from Allāh , invoking Allāh 's blessing on the Messenger of Allāh , and supplications, as well as any act of worship that will bring the servant nearer to Allāh . Included in these acts of worship is studying the books of Tafsir, hadith, the life history of the Prophets, as well as any books on fiqh and religion. He should build a retreat (store his provisions) in the corner of the masjid where he or she will not disturb the regular worshippers.

He should not concern himself with what does not concern him, which is the best way to seek nearness to Allāh. In a hadith reported by Ibn 'Abbas (radiallāhu`anhu), the Messenger of Allāh  (Sallallāhu `Alayhi Wa Sallam) was delivering a sermon, khutbah, and a man stood up but would not talk. A companion said, "This is Abu Israel. He vowed to not stand, nor sit, nor seek shade, nor speak, but fast."  The Messenger (Sallallāhu `Alayhi Wa Sallam) said, "Command him to speak and seek shade, to sit and complete his fast." (Bukhari, Ibn Majah; Abu Dawud). In a related report the Messenger of Allāh (Sallallāhu `Alayhi Wa Sallam) stated: "No person can be called orphan after puberty; and no person should remain silent all day and night." (Abu Dawud)

What Is Permitted of Retreater

He may leave the retreat and go out to bid farewell to his family. Safiyyah (radiallāhu`anha) said: "The Messenger of Allāh (Sallallāhu `Alayhi Wa Sallam) was in his retreat, so I came to visit him at night. I spoke to him, and when I was leaving he stood to bid me farewell. When we reached the door to open it and they quietly passed and greeted the Messenger (Sallallāhu `Alayhi Wa Sallam) then the Messenger told them: 'Slowly, you don't need to run, she is Safiyyah binti Huyayy, (my wife; don't think I am walking with another sister)' they said in surprise: 'Glory be to Allāh , O Messenger of Allāh !' (For they were baffled for what he said to them.) The Messenger (Sallallāhu `Alayhi Wa Sallam)  said 'The Satan circulates in the human system the same way the blood circulates, so I was afraid that Satan might throw or whisper (ill thoughts) in your heart." (Bukhari; Muslim) The Prophet (Sallallāhu `Alayhi Wa Sallam) left his retreat. Thus it is permissible to leave.

It is permitted to comb one's hair, shaves, trim the nails, clean the body, wear one's best clothes and use perfume. In a report by 'Aishah (radiallāhu`anha), she said: "The Messenger (Sallallāhu `Alayhi Wa Sallam) used to be in ‘Iqtikāf and he would put his head through the window and I would wash it for him, while I was in my menstruation." (Muslim; Bukhari).It is permitted for him to leave the masjid to take care of essential things. The scholars agreed that the retreater is permitted to leave to eat and drink and to use the toilet, also to leave the masjid to purify the body from janabah and to clean the clothes.

It is permitted to eat and drink and sleep in the masjid, but extreme care should be taken to safeguard the cleanliness of the Masjid. The person may be a party to weddings and some legal contracts taking place in the masjid during the ‘Iqtikāf.

Things That Invalidate Al-‘Iqtikāf

Exiting from the masjid without any good reason, even if it is for a moment, because that is one of its pillars. Apostasy (riddah) for it contradicts ibadah. Allāh (SWT), states: "But it has already been revealed to thee as it was to those before thee, - if thou were to join gods with Allāh, truly fruitless will be thy work (in life) and thou will surely be in the ranks of those who lose (all spiritual good)". (Az-Zumar, 39:65)

Insanity due to madness, drugs or intoxicants, for sanity is prerequisite in all forms of worship.

Menstruation (haid) and postnatal bleeding (nifās).

Marital relations.

Allāh states: "...But do not associate with wives while you are in retreat in the masājid." (Al-Baqarah, 2: 187)

Nothing is wrong with touching one's spouse provided it is free from passion. This does not include kissing. If one kisses or touches his spouse with passion, he or she has done wrong, for it contradicts the spirit of ‘Iqtikāf, but the āis valid provided he does not discharge semen. That is according to Imams Abu Hanifah and Ahmed. Imam Malik, on the other hand, said in this instance, the ‘Iqtikāf becomes invalid because this is illegal association, even without discharge of semen. The reason for the difference of opinion is the interpretation of the word "association" (mubasharah).

Originally bāshara means to touch, scrape off; or to have sexual intercourse. The point here is a usul Fiqh, Islamic legal theory question. That is, does the word that implies both actual and metaphorical have a general implication, ām, or not? Those who say it has a general implication, ām, say mubasharah in the above verse mean actual marital intercourse and any association that is less than intercourse. Those who say it does not have a general implication say mubasharah here means only sexual relations. Wallāhu 'alam.

Redemption of ‘Iqtikāf

Whoever starts ‘Iqtikāf voluntarily and then breaks it is recommended to redeem it. But if he vows a day, or two, then starts and then invalidates it, he must redeem it whenever he is able, according to the majority of the scholars. If he died before making it up redemption is not necessary, however, Imam Ahmed said: "His next of kin should redeem it for him."

[Via MSA].

Recitation Of Al-Qur'an in Ramadhan

The Tilawatil Qur'an

Tajuddin Shu’aib.

In the Name of Allah, Most Gracious, Most Merciful ;

All the praise and thanks are due to Allah; May Peace and blessings of Allah be upon His Messenger.

It is highly recommended to recite or read Al-Qur'an, the final word of Allah Subhanahu Wa Ta'ala , at all times, at a minimum completing it twice in a year. The Sahabah (companions) completed Al-Qur'an in five days, some in four while others in three days.

Imam An-Nawawi (rahimahullah) said: "The speed must depend on the condition and situation of the person and what he or she does for a living." The recitation of Al-Qur'an should not be the reason to become slacked in your other responsibilities. The speed of your recitation must be regulated by the ability to understand, because Al-Qur'an encourages the reciter to ponder about what he or she reads.

Allah states: "Here is a Book which We have sent down unto thee, full of blessings, that they may meditate on its signs, and that men of understanding may receive admonition." (Al-Qur'an, 38:29)

This verse indicates that Al-Qur'an was revealed for the maximum encyclopedic benefit, mercy, and guidance to the human race. That is why He (Subhanahu Wa Ta'ala) described it as blessed, (Mubarak). These blessings can be realized to the fullest only if the reader meditates and thinks through its divine words, containing layers of insights and wisdom and life-long experiences of the human race - of how to live a better life both spiritually and materially -which can never be found in any other book.

In a Hadith by 'Aishah (radiallāhu`anha) reported by Al-Baihaqi, she said: "The house in which Al-Qur'an is recited is seen by the heavenly world as the stars are seen by the earthly world." This hadith indicates some of the meritorious aspects of this most authenticated book of Allah. The home in which its residents recite this book is illuminated as brightly as a star on the face of the earth, and is visible in outer space.

As a preparation for reading, it is recommended to have cleanliness, (taharah), by making wudu before settling down to recite Al-Qur'an. For the recitation of Al-Qur'an is worship, 'ibadah, namely the best form of remembrance of Allah (dzikir). The Messenger of Allah ((Sallallāhu 'alaihi wa sallam ) disliked making dzikir without cleanliness. Allah  states in Al-Qur'an: "And that is indeed a mighty adjuration, if you but knew. That this is indeed a Qur'an most honorable, in a book well-guarded, which none shall touch but those who are clean." (Al-Qur'an 56:76-79).

It is not a sin, however, to read without wudu if you are unclean from minor impurities that entail wudu before prayer. If you feel like using the restroom for urination, passing wind, etc., stop and go relieve yourself completely, and make Wudu then return to resume your reading. If you are defiled from major impurities, that is, the ones which entail complete bath, (ghusl), it is prohibited to read Al-Qur'an during the state of defilement, the agents of which include discharge of semen, sexual intercourse, post natal bleeding , and menstruation. However, it is allowed for these people to look in Al-Qur'an while not holding it, and they may read it with their eyes and their hearts, but not recite it. [Note: one shouldn't encourage reading Qur'an in a state of defilement, but rather encourage Ghusal first.]

The place you choose to sit to recite Al-Qur'an should be clean from any filth or bad odor. This is why it is prohibited to read it the restroom. While reading the Qur'an, it is recommended to face the direction of Al-Qiblat.

The recitors are commanded to say, I seek refuge, "Ta'awudh", that is, putting a distance between themselves and Satan (Syaitan) by seeking refuge in Allah (Allah Subhanahu Wa Ta'ala) from the rejected enemy, the reason being Satan dislikes to see a servant in communication with Allah. If you do not seek refuge, he may come to distract, confuse, and induce you to doubt. Allah (Allah Subhanahu Wa Ta'ala) says: "When you do read Al-Qur'an, seek Allah's protection from Satan, the rejected." (Al-Qur'an 16:98) In the event that you are interrupted during reading, it is advisable to repeat ta'awwudh before you resume. As for the phrase of ta'awwudh, the following is reported:

A`uwudzu billah (As-Sa mee'u, Al-'Aleem) iminash Shaitan ir Rajeem. [I seek refuge with Allah (The All Hearing, The All-Knowing) from Satan, the rejected].

The majority of scholars recommend that it be said aloud, especially if there is an audience.

In Islam we are commanded to start every act, spiritual or non-spiritual, big or small, with Basmalah, that is:

"Bis mil llahir-Rahmanir-Raheem" (In the Name of Allah, Most Gracious, Most Merciful.)

The reason is to seek Allah's blessings for the action you are about to embark on. Undoubtedly, no deed is more deserving or worthy of Basmalah than the 'ebadah of reading Al-Qur'an. With the revelation of Bismillahir-Rahmanir Raheem, Allah has educated His Messenger (Sallallāhu 'alaihi wa sallam) to make it an unceasing habit of saying Bismillah before reading and before every act.

Basmalah is one of the unique aspects of Al-Qur'an as every chapter (surah), except Surah Nine (Tawbah) commences with this most profound statement. It is prearranged as an incomplete statement to be completed, or filled in, if you will, by the servant. For instance, if you want to read, it becomes: I read in the Name of Allah... if you want to eat, it becomes: I eat in the Name of Allah... That is what we mean by an incomplete statement to be completed by the doer.

If one read Al-Qur'an in the Arabic language, it is preferred to recite with the basic rules of tajweed, including rules of chanting (al-ghunnah), prolongations (al-madd), assimilation (al-idghaam), etc. In a report by Bukhari, Anas bin Malik (radiallāhu`anha) was asked to describe the way of the Messenger of Allah (sallallāhu 'alayhi wa sallam) in reciting Al-Qur'an. Anas (radiallāhu`anha)said the Messenger of Allah (sallallāhu 'alayhi wa sallam) used to recite with tarteel, pronouncing, prolonging his long vowels. Anas (radiallāhu`anha) gave a demonstration by reciting 'Bismillah' to show how the Messenger (sallallāhu 'alayhi wa sallam) recited it, prolonging the sublime word, Allah, Ar-Rahman, and Ar-Raheem.'"

It is, however, undesirable to read with excessive speed. Reading a part of Al-Qur'an, (juzhu), slowly, so as to think through what you read, is preferred to reading double the ordinary speed without pondering. The former way is more respectful, and is in accord with the aims of the Lawgiver, than hastily reading through the Book absent-mindedly.

It is recommended to beautify your recital with a pleasant voice. In a Hadith by Ibn Hibban  the Messenger of Allah (Sallallāhu 'alaihi wa sallam) has been reported as saying: "Beautify the recitation of your Qur'an with your voices." But you should not exaggerate to the point that the phonics, morphology, or syntax are distorted or altered. Reciting Al-Qur'an with mistakes, (lahn) is not synonymous with chanting or a pleasing voice. Also, one's recitation should not sound like singing.

It is Sunnah to seek to comprehend what you read. The following are some of the ways one should go about tadabur, or pondering through what he reads. The simplest thing is to think out the meaning of the words so as to get a better insight to their meaning and massage.

If the verse contains commands and prohibitions you should immediately decide to accept or restrain from them. But if it is something you have failed in the past to do, you should seek forgiveness and intend to do it in the future. In the event that the verse contains mercy, you should feel happy and request it, or if it contains wrath, you should seek refuge in Allah. If the verse glorifies Allah, you should glorify Him.

In the Sahih Muslim, Huzaifah bin Yaman (radiallāhu`anha)  is reported as saying: "I prayed behind the Messenger of Allah (sallallāhu 'alayhi wa sallam), one night. He opened his recitation after Al-Fatihah with chapter Al-Baqarah, the Cow. Coming to the end of it, he followed it with the chapter An-Nisa, the Women. Coming to its end, he followed it with Chapter Al-'Emran, the Family of Emran). He read them consecutively and when he came to a verse that contained glorification of Allah, he glorified, or a question, he asked, or seeking refuge he sought refuge."

It is sunnah to say takbeer from Chapter Ad-Duha, 93 to the end An-Nas, Chapter 114. The sunnah is to pause at the end of Chapter 93 then say Takbeer. If you are completing Al-Qur'an, you do likewise at the end of each surah, chapter, until An-Nas. The sunnah was started after the first revelation was received and after the period of Fatrah, during which revelation was cut off form the Prophet (sallallāhu 'alayhi wa sallam), and the Makkans were saying Allah had forsaken Muhammad. When Ad-Duha was revealed, the Messenger of Allah (saas) said: "Allahu Akbar" (Allah is the Greatest).

As to what one should say: You may say "Allahu Akbar" (Allah is the Greatest), or La Illaha illallah, wallahu Akbar, (There is no deity but Allah, and Allah is the Greatest).

The sunnah recommends prostrating at the end of every sajadah (prostration verse). There are 15 such verses in Al-Qur'an. They are in chapters: Al-A`araaf, (7:206); Ar-Ra'ad, (13:15); An-Nahl, (16:49); Al-Isra, (17:107); Maryam, (19:58); Al-Hajj, (22:18 and 22:77); Al-Furqan, (25:60); An-Naml, (27:77); As-Sajdah, (32:15); Sad, (38:24); Fussilat, (41:37); An-Najm, (53:62); Al-Insiqaq, (84:21); and Al-'Alaq, (96:19).

Now there is the question about what is the best time to read or recite Al-Qur'an. The best time by far is reciting during Solat, then night-time reading, especially the latter part of it. The best time of day is after Subuh (Morning Prayer). The best or preferred days are the days of 'Arafah, Fridays, Mondays, and Thursdays. The best ten days are the last ten of Ramadhan and first ten days of the month, Zul-Hijjah. Of the months, Ramadhan is the best.

The preferred day to start Al-Qur'an is Friday, and the best day to complete it is Thursday. The best hour to complete it is the first part of the day or night. For, according to Sa'ad bin Abi Waqqaas (radiallahu`anhu), if the completion is in the first part of the night, the angels will pray for you until morning, and if it is early in the morning they will pray for you until evening. Fasting is recommended on the day of completion.

It is recommended to start again after each completion of Al-Qur'an. In a sahih hadith recorded by at-Tirmidzi, the Messenger of Allah (Sallallāhu 'alaihi wa sallam ) has been reported as saying: 

"The best deeds in the sight of Allah are the deeds of the one who completes Qur'an and resumes again, the one who reads Al-Qur'an from the beginning to the end, and whenever he finishes he resumes again." [Tirmidzi]

It is undesirable to stop reading to converse or talk to someone, laugh or play or look at something that takes away your attention, unless there is a valid reason, as has been reported by Al-Bukhari, by the way of Ibn 'Umar (radiallahu`anhu).


Wallahu'alam.

End.

A Day and a Night in Ramadhan

A Day and a Night in Ramadhān

 By M. Abdul Salam

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Most people, however, choose not to consume much, as it will hinder them in performing that worship which is the delight of the believer in Ramadhān – the Tarawīh prayer. This prayer is held immediately after the night [‘Isyak] prayer, which is performed when the last traces of dusk disappear, about an hour and a half after the dusk prayer.

The Tarawīh: The Night Prayer of Ramadhān

The Tarawīh is a special prayer performed in congregation. It is quite long, lasting about an hour to an hour and a half. It is performed every night of Ramadhān, and in it most of the Imams, or prayer leaders, seek to complete the recitation of the entire Quran. In it Muslims pray to their Lord, standing, bowing and prostrating to Him, and gain the opportunity to listen to the Quran in its entirety, listening to its verses in a melodious voice as if they were being revealed then and there. Mosques with more proficient recitors tend to fill quickly, so worshippers arrive earlier than the stated time to reserve their place. Some mosques have over a thousand worshippers who come from all over the city to attend. Indeed it is an experience one awaits an entire year to experience. The Taraweeh prayer is a means of forgiveness, as the Prophet (sallallāhu 'alayhi wa sallam) said:

“Whoever stands the night in prayer in Ramadhān believing in Allāh and seeking His reward, all his previous sins will be forgiven.”

[Sahih Al-Bukhari]

 Worshippers listen to the Quran being recited in prayer and ponder over its meanings, and the voice of the Imam has much to do with the effect it has on people. In various mosques, it is not rare to see people crying while listening to its verses, verses which speak of the blessings of Allāh, His Mercy and Love, His Paradise which He has reserved for the patient believers, as well as verses which speak about the sufferings of Hell. The Qur'an is a revelation which speaks to each individual, and thus each individual feels that Allāh is directly addressing him when he hears it. Thus the feelings which arise while listening to its recitation is truly incomparable and indescribable.

At the end of the Tarawīh prayer, the Imam and the congregation raise their hand in supplication to Allāh for themselves and for the Muslims, asking Allāh to forgive their sins, give them strength to practice their faith and remain firm, enter them into Paradise, to cure the sick, to forgive those who have already passed away, and all other good things of this world and the next. They also ask Allāh to save them from the punishment of the Day of Judgment, to ease their account on that day, and also to ease the sufferings of their brethren throughout the world. It is not uncommon to find the majority of the congregation in tears begging their Lord. Indeed the Tarawīh prayer is one of the highlights of Ramadhān and plays a great role in giving inspiration to and the rectitude of the Muslims.

After the Tarawīh, Muslims return to their homes and eat dinner, and then retire to bed in preparation for their early rise for the predawn meal.

Ramadhān is a month in which various kinds of worship are performed to Allāh. Ramadhān is like a training period in which Muslims change their lifestyles to one which is in accords to Allāh’s commandments. From the time a person awakens in the morning, throughout the day and into the night, a Muslim is performing various types of worship, some obligatory while others voluntary, all in order to gain the pleasure of his Lord. This month is indeed a key factor in the lives of Muslims, a period of rejuvenation in which the believer is inspired for another year in his life, one filled with the pleasure of Allāh and void of His wrath.

The Last Ten Nights

It was Ramadhān in which the Quran was revealed from the heavens to the Earth. More specifically, it was in the last ten nights of this Blessed month. The Prophet (sallallāhu 'alayhi wa sallam) said:

“Seek the Honored Night in the last ten.”

[Sahih Al-Bukhari]

Allāh says in Surah Al Qadar:

1. “Indeed we have revealed it (the Quran) in the Honored Night.

2. And what will explain to you what the Honored Night is?

3. The Honored Night is better than a thousand months.

4. In it, the angels descend as well as the Spirit (Gabriel) by the permission of their Lord, with all types of decrees.

5. ‘Peace’ it is until the rising of dawn.”

[Quran: 97: 1-5]

On that night, worship and good deeds are better than performing them for a thousand months, as mentioned in the verses above. Thus the Prophet (sallallāhu 'alayhi wa sallam) would increase his worship by staying awake the whole night in worship

“When he entered the [last] ten [nights] of Ramadhān, the Prophet would ‘rollup his sleeves’ and give life to the whole night, and waken his family.”

[Sahih Al-Bukhari]

Muslims in Ramadhān seek this Honored Night in order that they may be given an increase in reward. Muslims spend the whole night in worship, from praying the Taraweeh prayer to reading the Quran, supplicating to Allāh, and praying extra voluntary prayers. During these nights, there is even an extra congregational prayer held in the mosques which last for about an hour and a half to two hours up until the time of the predawn meal. Nights are alive with worship, and people for these ten nights expend all efforts in doing so, seeking that they may have spent the Honored Night in the worship of Allāh. The Prophet (sallallāhu 'alayhi wa sallam) said:

“Whoever stood in prayer in the Honored Night, believing in God and hoping for His reward, all his previous sins will be forgiven.”

[Sahih Al-Bukhari]

Ramadhān is a month of forgiveness, and people hope that they will people from those who are saved from the Fire:

“God chooses who will be saved from the Fire (in Ramadhān), and that is every night.”

[At-Tirmidzi]

For this reason in Ramadhān, people fast, pray, and seek the Honored Night in order that they may be forgiven for their shortcomings and enter Paradise.

Umrah (Lesser Pilgrimage to Makkah)

 The Prophet (sallallāhu 'alayhi wa sallam) encouraged people to visit the Ka'abah and perform the lesser pilgrimage, or Umrah. He said:

“Indeed performing Umrah in Ramadhān is equal to performing Hajj with me.”

[(Sahih Al-Bukhari]

Thus, millions of people flock to Makkah to perform this lesser pilgrimage, most coming during the last ten days of the month hoping to earn the reward of Hajj and also witnessing the prayers at the Ka'abah, an exhilarating experience for the believer. One meets Muslims from all parts of the world, from all cultures and races, and all have congregated in this sacred sanctuary, fasting throughout the day and worshipping throughout the night, all to earn the pleasure of their Creator, their Lord.

A Month of Forgiveness

We mentioned various Prophetic sayings which state that the various types of worship in Ramadhān are a means for forgiveness. Fasting, the Tarawīh prayer, and praying in the Honored Night are all means of forgiveness.

“Whoever fasts the month of Ramadhān, believing in Allāh and hoping for His reward, all his previous sins will be forgiven.”

[Sahih Al-Bukhari]“Whoever stands the night in prayer in Ramadhān believing in Allāh and seeking His reward, all his previous sins will be forgiven.”

[Sahih Al-Bukhari]“Whoever stood in prayer in the Honored Night, believing in Allāh and hoping for His reward, all his previous sins will be forgiven.”

[Sahih Al-Bukhari]

Ramadhān in general is a month of savior from the Fire:

“God chooses who will be saved from the Fire (in Ramadhān), and that is every night.”

[Al-Tirmidzi]

A Month of Charity

As mentioned before, people seek to feed others with food for which to break their fast and donate food rations to needy families to suffice them the month of Ramadhān. In addition to this, people are more charitable in general during Ramadhān, as charity is considered worship for which Allāh will reward them. The companion the Prophet, Abdullah ibn Abbas (radiallāhu`anhu), said:

“The Prophet was the most generous of people, and he was even more generous in Ramadhān.”

[Sahih Al-Bukhari]

In order to increase in their good deeds, some Muslims choose to offer in Ramadhān generous sadaqah apart from Zakat Fitrah , or obligatory annual charity.

Private Devotion

There is a special type of worship in Islam in which one devotes himself to the mosque for a period of time, whether it be for a day or a week, and spends his time in reciting the Qur'an and mentioning praises of Allāh, again a training for having a person becoming accustomed to living a life revolved around the worship of Allāh. In secluding oneself from one’s daily routine and indulging in the worship of Allāh, he learns to prioritize his life and give less worth to the life of this world. The Prophet, (sallallāhu 'alayhi wa sallam), himself would practice this act of devotion, called I’tikāf, during the last ten days of Ramadhān. He would pitch a tent in the mosque and seclude himself in it, busying himself in various types of individual worship.

Muslims around the world take leave from their work or school and try to fulfill this act of worship, but because of its difficulty, as it entails a type of cutting off from daily life, few people do so. None the less, the majority of the congregational mosques do have a few people who take to this worship.

Conclusion

Ramadhān is indeed a very special time for Muslims around the world. It is a month of worship in which sinners repent and return to Allāh, and the believer rejuvenate their faith. It is a training period in which one becomes accustomed to leading a life in accordance to the commands of Allāh and seeking His Pleasure. It is a time when one strengthens their relationship with their Creator. It is a time when one trains himself to do extra acts of worship in addition to the obligatory.

The month of Ramadhān is one which has no match, and the feelings Muslims have in this month are unexplainable. For this reason, the companions of the Prophet (sallallāhu 'alayhi wa sallam) would ask Allāh to give them the blessing to experience Ramadhān six months before its arrival, and for six months after its departure, they would seek forgiveness from Allāh for their shortcomings in it. We ask Allāh to accept the Muslims fasting and praying in this blessed month, and to give others the guidance to be able to fast it as Muslims.

[Via IslamReligion.com]