The Excellence of Ramadan

The Excellence of Ramadan

Allah has enjoined observing Ramadan as a pillar of Islam, and performing in it night prayer (Qiyam, or Taraweeh) as supererogatory devotion for augmenting the rewards. Allah, the Exalted, revealed the first portion of the Qur'an in it. In it too the battle of Badr took place between the Muslims who were 300 and umpteen men, and the pagans who were about a 1000. The Muslims emerged victorious and killed seventy of the leaders of Quraish and captured another seventy as prisoners of war.The third occasion, Makkah was conquered by the Prophet (S) without fighting. He entered it victorious on Friday, the 20th of Ramadan in the year 8 of Hijrah.

We are grateful to Allah for giving us the opportunity to enjoy another blessed month of Ramadan. It is indeed, the month of ibadah, divine bounty and blessing in which the reward of good deeds are multiplied greatly. Abu Hurairah, with whom Allah is pleased, reported that the Prophet, (s), said: "My Ummah is given five privileges in the month of Ramadan that no Ummah was given before:

* The khuloof of the mouth of a fasting person is sweeter in the estimation of Allah than the fragrance of musk.

* The angels keep praying to Allah to forgive them (i.e. those who are fasting), until they break their fast.

* Allah decorates Jannah every day saying to it, 'My pious slaves are about to be relieved of their burdens and sufferings and enter you'.

* Satans are chained in this month, so that they are not able to accomplish their evil

Someone asked the Messenger of Allah (S): Is it the night of Lailatul-Qadr'? He said: 'no. But the laborer is usually paid upon finishing his task.'

Abu Hurairah reported that the Messenger of Allah (s) said: ""He who observes the month of Ramadan believing (it is fardh) and expecting (the reward for fasting), Allah forgives his past sins."

The rebellious Satans, according to the authentic hadeeth, are chained, during the month of Ramadan, and the gates of Jannah are opened, and the gate of Hell-Fire is closed. In the month of Ramadan, a caller announces: "O you who intends to do good, come forward, and you who intends to do evil, relinquish your evil deeds. The real bereft is the one whose sins did not wash away in Ramadan.

Abu Hurairah reported that the Messenger of Allah, (s) said that Allah said: "All the deeds of the son of Adam are for him, except fasting, it is for Me, and I will reward for it. And fasting is a means of protection (against Hell-Fire and committing sins). When one of you happens to be fasting, let him avoid sexual relation with his wife and quarrelling. If someone fights or quarrels with him, let him say, 'I am fasting.' By the One in Whose hand is my life, the odor of the mouth of the person who is fasting is sweeter in estimation of Allah than the odor of musk. The fasting person has two occasions in which he rejoices: When he break his fast, he rejoices, and when he meets his Rubb, he rejoices for having observed fast."

The Qur'an will intercede with Allah on the Day of Resurrection on behalf of the person who reads it and applies it, and so will fasting on behalf of the person who observes it. Abdullah bin Umar reported that the Prophet, may Allah exalt his mention, said: "Fasting and Qur'an will intercede on behalf of the slave on the Day of resurrection. Fasting will say to Allah, 'My Rubb, I deprived him from eating and curtailed his desires, so permit me to intercede for him. And the Qur'a will say: 'I deprived him from his sleep, so permit me to intercede for him.' The Prophet, may Allah exalt his mention, said: 'Both will be given the permission to intercede on behalf of that that person."

Fasting is a pillar of Islam. It is obligatory which is known by necessity as an integral part of Islam. Whoever denies it as a pillar of Islam apostatizes, and should not be buried in a Muslim graveyard.

Once a trustworthy Muslim sights the new moon of Ramadan, it becomes incumbent on everyone to begin fasting. If the new moon of Ramadan was obscured, then the previous month of Sha'ban must be completed as thirty days, according to the instruction of the Messenger of Allah, may Allah exalt his mention.

The Prophet, may Allah exalt his mention, said: "O people, greet one another , give food (to the hungry) maintain good ties with your relations, and pray in the night while people are asleep, you shall enter Jannah safely."

The minimum number of rak'at for the night prayer' (witr), according to Shaikh Muhammad bin Uthaimeen, is one, and the maximum is eleven. A'ishah, with whom Allah is pleased, was asked about the night prayer of the Prophet, may Allah exalt his mention. She said: "The Prophet(s) did not pray in Ramadan, or in any other month, more than eleven rak'ah. Performing prayer hastily in taraweeh or other prayer deprives the person from full reward. Likewise, reading Qur'an fast when leading taraweeh prayer may render prayer null and void, because both, calmness and concentration are prerequisites of prayer, without which it is not valid. Reciting the Qur'an, Allah, the Exalted, says: Surely, those who recite the Book of Allah and conform therewith, and perform prayer and spend out of what we have provided for them, secretly and openly hope for a bargain which will never fail. In order that He may give them their full rewards, and increase them out of His bounty, He is surely Most Forgiving, Most Appreciating.

Allah has clarified this in His words: "O you who believe, fasting is enjoined on you as it was enjoined on the people before you that you may attain piety." That you may fear Allah, and keep away from His prohibitions, and fulfill His commands. The Prophet (s) said: He who does not refrain from uttering falsehood and its application, and ignorance, then Allah does not need his hunger or thirst."

This means that Allah does not want us to abstain from eating and drinking only, rather, He wants us to refrain from evil deeds and vileness too. The Prophet (s) instructed us how to respond when someone abuses a fasting person. He said: Let the latter responds by saying, 'I am fasting.' As though one says: It is because I am fasting I do not return your abuses. The offender at that point may feel embarrassed, and desist.

The Prophet (s) used to break the good news to his Companions about the arrival of Ramadan, and would say: Here comes to you the month of Ramadan, a blessed month during which mercy descends on you, sins are effaced, and du'a is responded to. During this month Allah views proudly before His angels your vying with one another in accomplishing good deeds. So show Allah the best of yourselves. The miserable is he who is bereft of Allah's mercy in this month."

There are many Prophetic traditions with regards to the excellence of fasting during the month of Ramadan. A believer must take advantage of this great opportunity, and hasten to accomplish good deeds, and be regular on performing the Salah in particular. It is the backbone of Islam and the most important pillar after the Testimony of Faith.

Sawm or fasting is abstaining from eating, drinking and coitus from daybreak to sunset as a devotional ritual. Allah says:

The purpose of fasting is not physical training to endure hunger, thirst and exhaustion; rather, it is disciplining the ego to relinquish the loved for the sake of the beloved. The loved are the desires of eating, drinking, sexual activities etc. While the beloved is Allah, the Exalted. Hence, it is imperative to keep in mind when we observe fasting that we do so only for the sake of Allah. It becomes imperative on us to try our best to observe the rites that reflect our obedience to Allah such as the remembrance of Allah, reading the Qur'an, optional prayers, charitable deed and donations, good manners.

When a Muslim maintains this attitude throughout the month of Ramadan, he will definitely come out a better Muslim. How do we confirm the first and the last day of Ramadan? It has been authentically reported that the Messenger of Allah (s) said: "Start fasting upon seeing it and end fasting upon seeing it. If it is cloudy or hazy, then complete the month of Sha'ban as thirty." He also said that the lunar month is either 29 or 30 days." There are many ahadeeth concerning the timing of Ramadan all of which signify that there is no consideration for calculation in the purified Shari'ah. The only means to confirm the beginning and the end of the month in the Islamic Shari'ah is either by sighting the new moon or completing the previous month as 30 days. Shaikh Ibn Baz, may Allah grant him mercy, emphasized that he, who adds a third means, would have made a law which Allah has not permitted. Allah says: " Or do they have partners (law makers beside Allah) who have made laws for them in the Deen that Allah does not permit?" The Prophet (s) said: "He who introduces in our deen that which does not belong to it, it shall be rejected." Shaikh al-Islam, Ibn Taymiyah, may Allah grant him mercy, said in Majmoo' al-Fatawa Vol.25, p.132: We know by necessity from the deen of Islam that it is not permissible to rely on calculation for confirming the new moon for fasting, Hajj, Iddah (waiting periods) or other issues. It is only seeing the moon which decides these periods."

Do Muslims who live in non-Muslim countries like N. America and Australia have to follow the sighting of a Muslim country, like Saudi, for example?

Muslims who live in such countries must try their best to sight the new moon in their areas. There are many Muslim organization in those countries who provide services to the Muslim communities of which is sighting the new moon. If they could not sight the new moon for one reason or another, in that case, they should follow the sighting of a Muslim country. Or, according to another scholarly opinion, they should follow the sighting of the closest Muslim country to them.

As we know the common seasonal and annual problem is beginning Ramadan and celebrating the Eeds in the same country at different dates. In many cases the same community begins Ramadan and celebrates the Eed at two different days. Depending on who is the more influential organization, and on affiliation as well as the method it follows, calculation, following a Muslim country or following their own groups in different states or provinces. This is a pathetic situation.There is no doubt that entering the month of Ramadan and celebrating the Eeds on one single day by all Muslim reflects solidarity and harmony among the Muslims, and makes the non-Muslims reckon the Muslims with respect. In some countries the day is about 21 hours in summer, and 3 or 4 hours in winter. Can people there estimate the hours during which they observe fasting?

Those who have day and night within the 24 hours must observe fast during the day hours and perform the daily prayers at their designated times, for Allah says: 'Verily, Salah is enjoined on the believers at designated times'. Regardless how long or short is the day. What about those countries where the never sets during summer and never rises during winter? How do they observe fasting and how do they adjust prayer schedule?

The Supreme Council of Grand Scholars in Saudi Arabia has convened and discussed this question and issued the following decree: People living in countries where the day lasts for six months during Summer and the night lasts for six months during winter, it is incumbent on them to perform the daily prayers within a 24-hour period by estimating its times taking as a standard the nearest country in which there is day and night and have regular prayer schedule. This according to the holy hadeeth in which Allah said to the Prophet 9S): "O Muhammad. They are five prayers during the day and night."

It is also authentically reported that the Prophet (s) said in the hadeeth of ad-Dajjal when they asked him, how long will the Dajjal remain on earth. He said: "40- days. A day which is a year-long, and a day a month-long, and a day a week-long, and the rest of the days like your days." He was further asked: Would it be enough for us to perform only five prayers in the day, which will be a yearlong? He said: "No, estimate the time."

The Prophet (S) did not consider that day which will be a yearlong as one single day. Rather he instructed that five daily prayers must be performed in every 24 hours.

Similarly, fasting should observe I countries such mentioned above according to the standard time of the nearest country to them, which has day and night.

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Salaatut Taraaweeh is a Sunnah prayer offered after 'Ishaa prayer, in Ramadan, the month of fasting. This Sunnah prayer is also known as Qiyaamun Ramadaan. The time of this prayer extends from after the time of 'Ishaa until dawn.

According to Abu Hurairah, the Prophet (s.'a.s.) said: "Whoever observes prayer at night during Ramadaan, because of faith and seeking his reward from Allah, his previous sins would be forgiven." (Muslim)

Imaam Muslim related that the Prophet's wife, 'Aaishah $r.a.), has been reported as saying, the Prophet (s.a.s.) observed prayer in the masjid and , , some of the people prayed along with him, he then prayed the following night and there were many people. Then on the third night people gathered but he (the Prophet) did not come out to them (to lead them in prayer). In the morning he said: "I saw what you were doing, but nothing prevented me from coming to you except the fear that this prayer might become obligatory for you, (that is in Ramadaan).

According to Hadeeth narrated by 'Aaishah (r.a.), the Prophet (s.a.s.) never prayed more than eleven raka'aats during Ramadaan or otherwise. However, twenty Raka'aats of Taraaweeh, and three Raka'aats of Witr have been 'reported from 'Umar, Uthmaan, 'Ali and many others. A possible explanation for the discrepancy among the reports could be that eleven raka'aats are Sunnah and the rest is Mustahab, desired.

Qiyaamu Ramadaan may be offered in Jamaa'ah, congregation or infiraad, individually. The Jamaa'ah is always better. The only reason why the Prophet did not continue to offer in Jamaa'ah was his fear that it might be made obligatory and hence a prerequisite for fasting.

Like any Sunnah prayer, there is no Iqaamah for Taraaweeh prayer. It is offered immediately after 'Ishaa prayer and before Witr.

The Taraaweeh prayer is offered in two sets of Raka'aats after which one says Tasleem. If one intends to offer eight raka'aats of Taraaweeh, one offers the first two sets, plus two sets, plus two sets, plus two sets, making the total of eight raka'aats.

Then one says two sets for Shaf'u and one Raka'ah for Witr for the total of eleven Raka'aats. If one intends to do twenty raka'aats, offer them in sets of two until the total count is twenty.

The procedures of these sets is similar to that of Salaatus Subh, morning prayer.

Although there is no recorded Sunnah for how long one should recite Al-Quran after Al-Faatihah, it has been reported from the Salaf, the worthy ancestors and those after them, that they used to recite the whole Suurah Baqarah in eight Raka'aats. However, if one is unable to recite that much, one may recite according to one's convenience, as long as one desires, from anywhere in Al-Quran.

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The muslims must know that all the blessings for this noble month would never be achieved unless we understand its ruling from Allaah Azzawajall and the Messenger (S) and implement its ruling as it was practised by the Messenger (S) and the Righteous Salaf (Pious Predecessors). So in our explanation of the rulings we will try to restrict ourselves as much as possible to the two sources of Islaam, that is the Qur'aan and the Sunnah based upon the understanding of the first three generations of muslims and those who follow them. And may Allaah help us in doing justice to His Deen.

It is imperative on the general body of muslims to take special care in counting the days of the month of Sha'baan in preparation for the month of Ramadhaan. This was the practise of the Messenger (S). This is of great importance because the Islamic Month consists of twenty-nine or thirty days. The month starts with the sighting of the crescent which indicates its beginning. If however it is so cloudy that the crescent cannot be seen, then the thirtieth day of Sha'baan is completed and the new month (Ramadhaan) begins from the following day.

Allaah has set up the moon for mankind as a means of keeping record of months and years. Based on this, therefore, the Islamic month does not exceed thirty days. This is also established in the Sunnah of the Messenger (S).

Abu Hurairah narrates that the Messenger (S) said: "Fast whenever it (the new crescent) is sighted and break the fast when it is seen. If it is hidden from you (due to cloudiness) then complete thirty days for Sha'baan" [Bukhaaree and Muslim]

Abdullaah bin Umar said that the Messenger of Allaah (S) said: "Do not fast until you see the crescent, and do not end (the month of) fasting until you see it. If it is covered from you (by clouds) then determine it (by counting thirty days)" [Bukhaaree and Muslim]

Adee ibn Haatim said that the Messenger (S) said: "When Ramadhaan comes along then fast for thirty days except if you see the hilaal (crescent) before it" [At-Tahaawee, Ahmad and Tabaraanee]

Whoever fasts on the day of doubt has disobeyed Abul-Qaasim (Muhammad) For this reason it is not recommended for the Muslim to fast optional fasting on the last two days of Sha'baan as a measure of precaution except if these coincide with days which he regularly fasts.

Abu Hurairah said that the Messenger of Allaah (S) said: "Do not precede Ramadhaan by fasting a day or two days before it, except for a man whose regular fasting coincides with these days, then he can fast" [Agreed upon]

And know well, our brother and sister in Islaam, that fasting on the day of doubt is disobedience to the Messenger (S). Ammaar ibn Yassaar said that the Messenger (S) said: " Whoever fasts on the day of doubt (the 30th day of Sha'baan) has indeed disobeyed Abul-Qaasim (S)" Abul-Qaasim is Muhammad (S). [Nasaa'ee, Tirmidhee and Abu Daawood]

The beginning and the end of the month is established if one just muslim testifies that he saw it. The sighting of the moon is established if two just muslims witness it. The Messenger of Allaah (S) said: "Fast when it is seen, and break the fast when it is seen. However if it is cloudy then complete thirty days. If two witnesses (see it) then fast and break the fast" [Nasaa'ee and Daarimee]

However, although the hadeeth above establishes that there is a need for two just witnesses, this does not mean that the witness of one person would not be accepted. The following hadeeth makes this clear. Ibn Umar said: "The people saw the moon,so I informed the Prophet (S) that I saw it. He (S) started to fast and commanded the people to fast also". [Abu Daawood and Daarimee]

It is Waajib (compulsory) to establish the niyyah before the Fajr prayer for the compulsory fast (i.e. the fast of Ramadhaan).

The Messenger (S) said: "Whoever does not determine that he will fast before Fajr will have no fast (that is, it would not be accepted)" [Nasaa'ee, Tirmidhee and Abu Daawood]

He (S) also said: "Whoever does not carry the intention at night for fasting, will have no fast" [Nasaa'ee, Bayhaqee and Ibn Hazm]

1. The place of the intention is the heart and pronouncing it with the tongue is a Bid'ah (innovation), even though many consider it to be good.

2. Establishing of the intention in the heart before the time of Fajr is compulsory for the obligatory fasting only. However, for voluntary fasts the intention can be established at any time. Sometimes the Messenger (S) would come to Aa'isha other than in the month of Ramadhaan and would ask her: "Do you have any food? If not then I am fasting" [Muslim]

It is also established that Abu Darda, Abu Talha, Abu Hurairah, Ibn Abbaas and other companions practised this in relation to the voluntary fasting.

Whether or not one ate or drank in the beginning of the day, if one becomes aware that Ramadaan has started, then one must immediately stop eating, drinking and all the other acts that break the fast. In this case one does not have to make up that day.

Establishing the intention (before the Fajr prayer) is not required in this case because one did not have the ability to do so. This is based on a principle of Fiqh (Jurisprudence) that: "in order for something to be conditional on the legally capable Muslim then he must have the abililty to do it"

Aa'ishah (R) said "The Messenger of Allaah (S) commanded (the people) to fast the Day of Aashooraa (10th Day of Muharram). However, when Ramadhaan was made obligatory, then whoever wanted to fast, fasted and whoever did not want to did not" [Bukhaaree and Muslim]

It is narrated from Salamah bin al-Akwaa that he said: "The Messenger (S) commanded a man from Aslam to inform the people that whoever ate must fast the remainder of the day, and whoever did not eat let him fast because this is the day of Aashooraa (the 10th Day of Muharram)" [Bukhaaree and Muslim]

It must be noted that the Messenger (S) commanded this for a fast that was obligatory and he did not make it obligatory on them to fast another day because they did not have the intention to begin the fast. Ramadaan is also obligatory and so the same ruling will apply if the month begins and one does not know. As soon as he becomes aware, he must leave off everything and fast, and it will be accepted. And Allaah knows best.

Beginning of fasting. Allaah (T) said: {..And eat and drink until the white thread is distinct from the dark thread of Fajr} [Baqarah 2:187]

Adiyy ibn Haatim narrates: "When the above aayah was revealed, I placed a black rope and a white rope underneath my pillow. I continued to look at them during the night but could not distinguish between them. I, therefore, hastened to the Messenger (S) and mentioned this to him, so he (S) said: "Verily that (aayah) refers to the blackness of the night and the whiteness of the day" [Bukhaaree and Muslim]

Narrated Sahl ibn Sa'ad (R) that he said: "After this aayah was revealed {... And eat and drink until the black thread becomes distinct from white thread}, when someone wanted to fast he would tie to his feet a white thread and a black thread and he would continue to eat and drink until he could see them distinctly, so Allaah (T) revealed after that {... of the Fajr (prayer)}. Then they became aware that it meant the night and the day."

a) a false Fajr: It is not allowed to pray the Fajr prayer at this time and eating is allowed for the person who intends to fast that day.

b) a true Fajr: At this time for the person who wants to fast, eating becomes prohibited so he has to stop eating and it becomes allowed to pray the Fajr prayer.

This is explained in the hadeeth of the Messenger (S). Ibn Abbaas said that the Messenger of Allaah (S) said: "There are two Fajr (dawns). As for the first, it does not prevent eating (for the fasting person) nor does it permit prayer (the Fajr prayer). As for the other it prohibits eating and allows the prayer" [Ibn Khuzaimah and Haakim]

When the night comes from the direction of the east and recedes from the direction of the west and the sun sets, it is time to break the fast.

Umar said that the Messenger of Allaah (S) said: "If the night approaches from hither and the day recedes from there and the sun sets then the fasting person must break his fast" [Bukhaaree and Muslim]

The command that is established relative to this issue is that the fast can be broken directly after the last part of the sun disappears, even if light can still be seen.

Some people do not believe that the night is established directly after the sun sets. Their belief is that it is night when the darkness spreads over the east and the west. This same understanding was present among some of the companions of the Prophet (S) until he clarified it for them.

Abdullaah ibn Abi Awf said: " We were with the Messenger (S) on a journey and he (S) was fasting (because it was in Ramadaan). When the sun set he said to some people (and in another narration he said: "O Bilaal"): "Get down and prepare the meal of parched barley for us". He said "O Messenger of Allaah, If you can wait until it becomes evening (a little darker)." He (S) said "Get down and prepare the meal of parched barley for us" Bilaal (R) said: "You are still in daytime". He (S) said after that "Get down and prepare the meal of parched barley for us" So he got down and prepared the meal for them and the Messenger (S) drank. Then he indicated with his hand (and in another narration in Bukhaaree: he pointed with his finger towards the east) and then he (S) said: "If you see the night is approaching from this direction it is time for the fasting person to break his fast" [Bukhaaree , Muslim and Ahmad]

It is also established that the Companions of the Messenger (S) implemented this command of the Messenger (S). It is narrated that Abu Sa'eed al Khudree broke his fast as soon as the disk of the sun disappears. [Bukhaaree and Ibn Abi Shaybah]

So the fasting person should know that the beginning and the end of the fast is established at stated times and so they must not wait for the Aadhaan (call to prayer) to start or break the fast unless it is establilshed as soon as the time comes in. If it is established that the Aadhaan is delayed for the prayer then it is imperative that the person does not wait for it but starts and breaks his fast at the stated times. And Allaah knows best.

It is also a common practise among some communities that they wait until the Aadhaan is completed before they break the fast. There is no basis for this in the Sharee'ah and it must not be done.

The traveller can choose between fasting or not. Allah (T) said, which means: {... And whoever of you is sick or on a journey, (let him fast) the same number of days. Allah desires for you ease; He desires not hardship for you ...} [Baqarah 2:185]

Hamza bin Amr aI-Aslamee, who used to fast frequently, asked the Messenger (S): "Do I have to fast if I am travelling?" The Messenger (S) said: "Fast if you wish or break, the fast if you wish." [Bukhaaree and Muslim]

Anas bin Maalik said: "I was travelling with the Messenger of Allah (S) during Ramadaan. and those who fasted did not blame those who did not fast, and neither did those who did not fast blame those who fasted" [Bukhaaree and Muslim]

The above hadeeths indicate that there is a choice for the traveller between fasting and leaving off the fast but does not indicate which of the two ways is better. However, from the following hadeeth we can deduce that it is better not to fast while on a journey. The Messenger (S) said: "Verily Allah loves that His concessions be accepted just as He hates to be disobeyed." [Ahmad, Ibn Hibbaan].

Not to fast on a journey is the better choice for the one who finds no hardship in fasting later to make up the missed days. It must be noted also that it is not righteousness for a weak traveller to fast as the Messenger (S) said: "It is not righteousness that you fast while on journey." [Bukhaaree and Muslim].

Note: Some people think that because the ways of travelling have become easier, this ruling of breaking the fast on a journey does not apply any longer. This is a serious misconception, because Allah (T) devised His Laws for all times and places: {My Lord never errs nor does He forget} [Taa Haa 20:52]

Because of His Mercy, Allah (T) has allowed for the sick person not to fast, to make it easy on him. The type of sickness that allows a sick person not to fast is that which, if he fasts, would cause him harm or prolong the illness. And Allah (T) knows best.

The scholars have unanimously agreed that it is not allowed for the woman who is having her menstrual period and the woman who is affected with post-childbirth bleeding to fast. They should break their fast and make up the days later. They also agree that if they fast then no rewards would accrue to them.

Mujahid narrated that Ibn 'Abbaas recited: {... And as for those who cannot fast (with difficulty e.g. an old man), they have to feed a person (for every day) ... } [Baqarah 2: 1 84] and then he said: "That refers to the old person who is not able to fast. He must feed a poor person a half saa' (two handfuls) of grains for everyday missed" .

Abu Huraira said: "Whoever reaches old age and is not able to fast in Ramadaan, then for every day he must give away one mudd of wheat". [Ad-Daarimi]

Allah's (T) great mercy towards the weak is His concession for them not to fast. Included in this category are the pregnant and breast-feeding women.

Anas Ibn Maalik said: "The horses of the Messenger of Allah (S) came towards us, so I came up to the Messenger of Allah (S) and I found him eating. He (S) said: "Come closer and eat." I said: "I am fasting." He (S) said: "Come closer and let me tell you about fasting. Indeed Allaah has reduced the salaat (prayer) for the traveller to the half and has removed the burden of the fasting from the pregnant and the breast-feeding woman... " [At-Tirmidhi, An-Nasai].

Allah (T) made fasting obligatory upon us as He (T) had made it obligatory on the people of the Book before us. He (T) said , (which means): {O you who believe Fasting is prescribed upon you as it was prescribed upon those before you so that perhaps you may attain Taqwaa.} [Al-Baqarah 2 : 183]

In the first period of Islam, the duration and regulations of fasting were in accordance with what was legislated by Allah upon the People of the Book. They were not allowed to eat, drink or engage in sexual intercourse after they slept. That is once one sleeps, he could not eat nor do any of the above until the night of the following day, this implied that they took no Sahoor (Pre-dawn meal).

However, when the above ruling was abrogated, the Messenger (S) commanded the Muslims to take the Sahoor (Pre-dawn meal) as a means of being different in our fasting from the fasting of the People of the Book. 'Amr Ibn al-Aas reported that the Messenger of Allah (S) said: "The distinguishing feature between our fast and the fast of the People of the Book is in the eating at the time just before dawn." [Muslim]

Salmaan (R) said that the Messenger of Allah (S) said: Blessings are found in three things, the Group (Al-Jama'ah), Ath-thareed (a type of food) and As-Sahoor (the Pre-dawn meal)." [At-Tabaraanee, Abu Na'eem]

Abu Hurairah (R) said that the Messenger (S) of Allah (T) said: "Verily Allah placed Barakah (blessing) in the Sahoor (pre-dawn meal) and in perfect measurement (weighing)."[Ash-Shairazee]

'Abdullah Ibn Haarith said that one of the Sahabah (companion) said: 'I entered the house of the Messenger (S) whilst he was taking the Sahoor (pre-dawn meal), and he (S) said: "Indeed it (the Sahoor) is blessing that Allah has given to you so do not leave it out." [An-Nasaaee and Ahmad]

The reality that there are great blessings in the Sahoor (Pre-dawn meal) is very apparent because there is in it:

(a) the following of the Sunnah,
(b) it makes the fast easier upon the person who is fasting,
(c) it increases the desire in the person to want to continue to fast because of the ease upon the fasting person and
(d) there is also in it the principle of being different from the People of the Book because they are prohibited from taking the Sahoor (pre-dawn meal).
For this reason the Messenger of Allah (S) called it the blessed meal.

Allah (T) and the Angels send Salaah upon the people who take the Sahoor (pre-dawn meal)

The greatest blessing of the Sahoor (pre-dawn meal) may be that Allah (T) engulfs those who partake in it with His Forgiveness, showers His Mercy on them, while His angels ask of Him to forgive and pardon them.

Abu Sa'eed al-Khudree said that the Messenger (S) said: "Eating the Sahoor is blessed. Do not neglect it even if you take a gulp of water, because Allah and His angels invoke blessings upon those who partake in the pre-dawn meal." [Ahmad]

It is very important that the Muslim does not allow this great blessing from his Merciful Lord to escape him.

The Messenger (S) said: "The best Sahoor for the believer is dates." [Abu Dawood, Al-Baihaqee and Ibn Hibbaan]

Note: If one does not find food to eat then a gulp of water would suffice as is substantiated in the hadeeth.

It is recommended to delay the Sahoor (pre-dawn meal) till just before dawn. Zaid ibn Thaabit said: "We ate the Sahoor with the Messenger (S), then we got up to offer the Salaah (prayer - in this case the Fajr prayer). I asked "What was the time between the Adhaan (call to prayer) and the Sahoor?" He said: "(The time it would take) to recite fifty verses." [Bukhaaree and Muslim]

It must be known that it is allowed to eat, drink and have sexual relationship with one's spouse as long as one doubts and is uncertain that the dawn has started. Allah (T) and His Messenger (S) have made clear the criterion for establishing the Fajr, and this is what one is required to go by.

The Messenger of Allah (S) commanded that whoever wants to fast must take the Sahoor (pre-dawn meal). He (S) said: "Whoever wishes to fast, then let him eat something for Sahoor." [Ibn Abi Shaibah, Ahmad and others]

And he (S) also said: "Take the Sahoor because in the Sahoor is Barakah (blessings)."[Bukhaaree and Muslim]

Then he (S) also prohibited the Muslims from neglecting it. He (S) said: "What differentiates our fast from the fast of the People of the Book is the Sahoor meal." [Ibn Abi Shaibah, Ahmad]

The author concludes: It is clear that the Messenger (S) emphatically commands us to eat the Sahoor from three different angles:

(a) He (S) ordered it.
(b) It is one of the highlight of the Muslim's fast and it distinguishes the fast of the Muslim from the fast of others.
(c) He prohibited us from neglecting it.
All three of the above inferences are very strong and they all seem to be pointing to one specific thing.

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This article provides useful advice on how to avoid some common problems encountered in Ramadhan. If followed, it would enable one to fast comfortably and enjoy fully the spiritual benefits of Ramadhan.

During the holy month of Ramadhan, our diet should not differ very much from our normal diet and should be as simple as possible. The diet should be such that we maintain our normal weight, neither losing nor gaining. However, if one is over-weight, Ramadhan is an ideal time to normalise one's weight.

In view of the long hours of fasting, we should consume slow digesting foods including fibre containing-foods rather than fast-digesting foods. Slow digesting foods last up to 8 hours, while fast-digesting foods last for only 3 to 4 hours.

* Slow-digesting foods are foods that contain grains and seeds like barley, wheat, oats, millet, semolina, beans, lentils, wholemeal flour, unpolished rice, etc. (called complex carbohydrates).
*Fast-burning foods are foods that contain sugar, white flour, etc. (called refined carbohydrates).
* Fibre-containing foods are bran-containing foods, whole wheat, grains and seeds, vegetables like green beans, peas, sem (papry), marrow, mealies, spinach, and other herbs like methie, the leaves of beetroot (iron-rich), fruit with skin, dried fruit especially dried apricots, figs and prunes, almonds, etc.
The foods eaten should be well-balanced, containing foods from each food group, i.e. fruits, vegetables, meat/chicken/fish, bread/cereals and dairy products. Fried foods are unhealthy and should be limited. They cause indigestion, heart-burn, and weight problems.

* Fried and fatty foods.
* Foods containing too much sugar.
* Over-eating especially at sehri.
* Too much tea at sehri. Tea makes you pass more urine taking with it valuable mineral salts that your body would need during the day.
* Smoking cigarettes. If you cannot give up smoking, cut down gradually starting a few weeks before Ramadhan. Smoking is unhealthy and one should stop completely.
EAT

* Complex carbohydrates at sehri so that the food lasts longer making you less hungry.
* Haleem is an excellent source of protein and is a slow-burning food.
* Dates are excellent source of sugar, fibre, carbohydrates, potassium and magnesium.
* Almonds are rich in protein and fibre with less fat.
* Bananas are a good source of potassium, magnesium and carbohydrates.
DRINK

* As much water or fruit juices as possible between iftar and bedtime so that your body may adjust fluid levels in time.

Constipation can cause piles (haemorroids), fissures (painful cracks in anal canal) and indigestion with a bloated feeling.

Causes: Too much refined foods, too little water and not enough fibre in the diet.

Remedy: Avoid excessive refined foods, increase water intake, use bran in baking, brown flour when making roti.

Causes: Over-eating. Too much fried and fatty foods, spicy foods, and foods that produce wind e.g. eggs, cabbage, lentils, carbonated drinks like Cola also produce gas.

Remedy: Do not over-eat, drink fruit juices or better still drink water. Avoid fried foods, add ajmor to wind-producing foods.

Excessive sweating, weakness, tiredness, lack of energy, dizziness, especially on getting up from sitting position, pale appearance and feeling faint are symptoms associated with "low blood pressure". This tends to occur towards the afternoon.

Caution: Low blood pressure should be confirmed by taking a blood pressure reading when symptoms are present. Persons with high blood pressure may need their medication adjusted during Ramadhan. They should consult their doctor.

Causes: Caffeine and tobacco-withdrawal, doing too much in one day, lack of sleep, hunger usually occur as the day goes by and worsens at the end of the day. When associated with "low blood pressure", the headache can be quite severe and can also cause nausea before Iftar.

Remedy: Cut down caffeine and tobacco slowly starting a week or two before Ramadhan. Herbal and caffeine-free teas may be substituted. Reorganise your schedule during the Ramadan so as to have adequate sleep.

Weakness, dizziness, tiredness, poor concentration, perspiring easily, feeling shaky (tremor), unable to perform physical activities, headache, palpitations are symptoms of low blood sugar.

Causes in non-diabetics: Having too much sugar i.e. refined carbohydrates especially at suhur (sehri). The body produces too much insulin causing the blood glucose to drop.

Caution: Diabetics may need to adjust their medication in Ramadan, consult your doctor.

Remedy: Eat foods rich in the above minerals e.g. vegetables, fruit, dairy products, meat and dates.

Caution: Those on high blood pressure medication and with kidney stone problems should consult their doctor.

Increased acid levels in the empty stomach in Ramadhan aggravate the above conditions. It presents as a burning feeling in the stomach area under the ribs and can extend upto the throat. Spicy foods, coffee, and Cola drinks worsen these conditions.

Medications are available to control acid levels in the stomach. People with proven peptic ulcers and hiatus hernia should consult their doctor well before Ramadhan.

Kidney stones may occur in people who have less liquids to drink. Therefore, it is essential to drink extra liquids so as to prevent stone formation.

Causes: During Ramadhan, when extra salah are performed the pressure on the knee joints increases. In the elderly and those with arthritis this may result in pain, stiffness, swelling and discomfort.

Remedy: Lose weight so that the knees do not have to carry any extra load. Exercise the lower limbs before Ramadhan so that they can be prepared for the additional strain. Being physically fit allows greater fulfilment, thus enabling one to be able to perform salah with ease.

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The ninth month of the Islamic calendar is called Ramadhaan and it is the most meritorious month of the whole year. Since there are many specific rules peculiar to this month, we would like to deal with it's characteristics in a rather detailed manner under different section

The glorious Qur'aan has explicitly mentioned that the basic objective for which man is created by Allah is that he 'worships' Him: "And I did not create Jinn and human beings except that they should worship Me." (Glorious Qur'aan 51:56)

The word used by the glorious Qur'aan for worship is 'Ibaadah, which has a much wider sense than worship. In English, the word worship indicates some specific acts or rituals meant exclusively to show one's reverence to his Creator. But the word 'ibaadah is not restricted to such acts or rituals, rather, it embodies any act done in submission to Allah's Commands and to seek His Pleasures. Therefore, many acts which seem to be mundane in nature are included in the word 'ibaadah, like earning one's livelihood through Halaal (permissible) means and in order to fulfil one's obligations towards his dependants.

However, 'ibaadah is of two kinds. One consists of acts that are meant exclusively to worship Allah, having no worldly objective, like Salaah, Fasting, etc. These are direct acts of 'ibaadah, while the other kind of 'ibaadah includes acts which are primarily mundane, but are converted into 'ibaadah when performed in full conformity with Sharee'ah and with an intention to discharge one's obligations. Therefore, these acts are treated as 'ibaadah in an indirect manner. It is obvious that the direct acts of 'ibaadah should be superior to the indirect ones.

Now, while prescribing very few acts of direct 'ibaadah in one's daily life, like the Salaah which is performed five times a day, Islaam has left its followers mostly with the indirect acts of 'ibaadah like eating, drinking, earning livelihood and association with one's wife, children, parents, relatives, friends and other human beings. But the primary nature of these acts being mundane, one becomes so absorbed in their worldly pleasures that their material aspects prevail their spiritual ones. Therefore, these acts have less spiritual strength than the direct acts of worship.

Since the direct acts of 'ibaadah are very few in one's daily life as compared to the indirect ones, his spiritual progress becomes slow vis-à-vis his material progress. The month of Ramadhaan has been designed to maintain a balance between material and spiritual aspects of the human life. This month is meant to maximise the direct acts of 'ibaadah and to minimise the pure mundane activities, so that one may accelerate his spiritual progress to make up the distance and to repair the spiritual loss one may have suffered through his deep involvement in the mundane activities during the year. The days of Ramadhaan are designed for fasting, which is an act of 'ibaadah for the whole day, and depriving oneself from food for many hours.

This lessens the undesirable spiritual effects of the material pleasures. The nights of Ramadhaan, on the other hand, are spent in offering Taraaweeh, Tahajjud and Suhoor, thereby reducing one's sleep much less than normal days. Moreover, apart from the prescribed acts of worship, one is supposed to offer as much optional (nafl) 'ibaadah in this month as he can. In this way the level of one's spiritual activities in this month is raised up much higher than in other days of the year.

This philosophy of Ramadhaan makes it clear that this month should be devoted to the direct acts of worship as far as possible. That is why the rewards of the virtuous acts in this month have been multiplied. This is to encourage the Muslims to carry out maximum possible acts of 'ibaadah.

The month of Ramadhaan is the season of Divine Blessings. It is the month of purification and meant for annual renovation of the inner spiritual qualities. It is a golden opportunity for every Muslim to strengthen his Imaan, purify his heart and soul and remove the evil effects of the sins committed. This month invites a Muslim to minimise his mundane involvements and maximise the acts of worship. One should plan his schedule for this month beforehand, so as to spare maximum time for 'ibaadah.

Below is a brief list of the acts which should be carried out in Ramadhaan with due care:
1. To offer every prayer with congregation in the Musjid.
2. To rise up a little earlier than the exact time of suhoor and to offer the Salaah of Tahajjud. There is no prescribed number of the Tahajjud prayer, yet, it is better to pray 8 rak'ats.
3. To offer the nafl (optional) prayers of Ishraaq (two rak'ats after sunrise), Dhuhaa (Four rak'ats which may be performed at anytime after Ishraaq before noon) and Awwaabeen (six rak'ats after Maghrib).
4. The recitation of the glorious Qur'aan. No specific limit is prescribed, but one should recite as much of it as he can.
5. To remember Allah frequently through different prophetic recitations, such as the following: Subhaana Allaah wa bihamdihi subhaana Allaahu al-Adheem, Laa hawla walaa quwwata illaa bi-llaahi al-aliyy al-adheem, subhaana Allaahu wa alhamdulillaah wa laa ilaaha illa Allaahu wa Allaahu Akbar, Astaghfiru-llaah lladhee laa ilaaha illaa huwa al-hayy al-qayyoom wa atoobu ilayhi, Allaahumma salli alaa muhammadin al-nabiyy al-ummiy wa-alaa aalihi wa-sallim tasleeman. Apart from reciting these phrases, one hundred times each, at a particular time, they may also be continued frequently throughout the day, even if one is engaged in some light work, when walking and when in bed.
6. Prayers and supplications (du'aa): No particular prayer is prescribed. One can pray for everything he needs both in this world and in the Hereafter. However, the supplications of the noble Prophet sallallahu alayhi wasallam are so comprehensive that they encompass all that a Muslim can need in his life and after his death. It is therefore, much advisable to pray to Allah Almighty in words used by our noble Prophet sallallahu alayhi wasallam. There are several books wherein these prophetic supplications have been compiled. Below are the names of two books which should be kept by every Muslim in his home and be used for praying daily: Al-Hisnul Haseen by Allaamah Al-Jazri and Munaajaat-e-Maqbool by Maulana Ashraf Ali Thaanvi
7. Giving Sadaqah (charity): Apart from paying Zakaat, which is obligatory, one should also spend optionally in Ramadhaan to the best of his ability. It is reported in authentic Ahaadeeth that the noble Prophet sallallahu alayhi wasallam used to pay special attention in Ramadhaan to look after the poor and help them financially. Therefore, a Muslim should give as much money in Sadaqah as he can afford.
WHAT SHOULD BE AVOIDED IN RAMADHAAN

All sinful acts should be avoided completely during the month of Ramadhaan. Although the sinful acts are totally prohibited in the Sharee'ah, whether in Ramadhaan or at any other time, but their prohibition becomes more severe in this month. It is evident that every Muslim avoids certain lawful acts, like eating and drinking during the fasts. If he continues to commit sins, it will be a mockery to avoid lawful things and yet be engaged in unlawful acts that were never allowed in the Sharee'ah. Thus, the abstinence from sins becomes all the more necessary in this month.

The following acts in particular, should be avoided totally:
1. Telling a lie.
2. Backbiting.
3. Quarrelling. The noble Prophet sallallahu alayhi wasallam has particularly forbidden from quarrelling during the fast. He has directed us that, if someone wants to quarrel in Ramadhaan, we should tell him that we are fasting, hence we are not prepared to indulge in any quarrel.
4. Eating unlawful things.
5. Earning through unlawful means.
6. Any act which may harm a person.
7. Burdening one's servants or employees with a toilsome job that is beyond their ability, without providing them facilities to carry it out.
In short, one should try his best to refrain from all kinds of sins and protect his eyes, ears, tongue, and all other organs from indulging in any unlawful activity.

Once a Muslim spends the month of Ramadhaan in this way, he will insha'allah, find himself equipped with spiritual strength which will facilitate for him to conduct a good Islamic life in accordance with the Pleasure of Allah throughout the year.

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The night of qadr is the most virtuous night of the year. Allah says in the Qur'an: "We revealed it on the night of power [that is, qadr]. What will tell you what the night of power is? It is better than a thousand months." Any action therein, for example, reciting the Qur'an, making remembrance of Allah, and so on, is better than acting for one thousand months which do not contain the night of qadr.

Night of Qadr, it is preferred to seek this night: It is preferred to seek this night during the last ten nights of Ramadan, as the Prophet, upon whom be peace, strove his best in seeking it during that time. We have already mentioned that the Prophet would stay up during the last ten nights, would wake his wives, and then would remain apart from them to worship.

Night of Qadr, which night is it?: Scholars hold different opinions as to the night which is the night of qadr. Some are of the opinion that it is the 21st, some say the 23rd, others say the 25th and still others say it is the 29th. Some say that it varies from year to year but it is always among the last ten nights of Ramadan. Most scholars, though, vouch for the 27th.

Ahmad recorded, with a sahih chain, from Ibn 'Umar that the Prophet said: "He who likes to seek that night should do so on the 27th. Ubayy ibn K'ab said: By Allah, and there is no God but Him, it is during Ramadan--and He swore to that--and by Allah, I know what night it is. It is the night during which the Prophet ordered us to make prayers, the night of the 27th. Its sign is that the sun rises in the morning white and without any rays." This is related by Muslim, Abu Dawud, Ahmad, and by at-Tirmidhi who called it sahih.

Al-Bukhari and Muslim record from Abu Hurairah that the Prophet, upon whom be peace, said: "Whoever prays during the night of qadr with faith and hoping for its reward will have all of his previous sins forgiven."

As to the supplication during the night of qadr, 'Aishah said: "I asked the Messenger of Allah: 'O Messenger of Allah, if I know what night is the night of qadr, what should I say during it?' He said: 'Say: O Allah, You are pardoning and You love to pardon, so pardon me.' " This is related by Ahmad, Ibn Majah, and by atTirmidhi, who called it sahih.

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Taken from "Faza'il-e-Ramadhan" (Virtues of Ramadhan) by Maulana Muhammad Kandhalvi (R.A.)

4. Therein come down the angels and the Spirit by Allah's permission, on every errand:

Amongst the nights of Ramadhan, there is one called 'Laylatul Qadr', a night that is noted for its great blessings. The Qur'an Karim describes it as being greater in lessedness and spiritual virtue than a thousand months, which in turn means that it is more valuable than eighty-three years and four months. Fortunate indeed is that person who attains the full blessings of this night by spending it in the worship of Allah, because he has then attained the reward of 'Ibaadah' (worship) for eighty-three years, four months and even more. Indeed (the granting of) this night for the faithful Muslims is a great favor.

Regarding this night, in a Hadith reported by Anas (Radhi Allaho anho) in Durre Manthur, Rasulullah (Sallallaho alaihe wasallam) is reported to have said: "Laylatul Qadr was granted to this Ummah (of mine) and not to any other Ummah before this." As regards the reason for the granting of Laylatul Qadr, various views are held. According to some Ahadith, one reason is given thus: Rasulullah (Sallallaho alaihe wasallam) used to ponder over the longer lives of peoples of the past ages and when comparing them with the much shorter lives of his Ummah, he became greatly saddened, because if his Ummah wished to compete with the people before them, then because of their shorter lives, it would be impossible for them to either emulate or surpass the previous Ummahs in the doing of righteous deeds. Therefore, Allah, in His Infinite Mercy, granted them this night of great blessings. This means that, if any fortunate person of this Ummah during his lifetime spends ten such nights in the worship of his Maker, he would have gained the rewards of (ibaadah) worship for eight hundred and thirty years and even more. Another report states that Rasulullah (Sallallaho alaihe wasallam) once related to the Sahaba the story of a very righteous man from among the Bani Isra'il, who spent one thousand months in Jihad. On hearing this, the Sahaba enviously felt that they could not attain the same reward, whereupon Allah granted them this Night (of Power). Still another report states that it so happened that our Nabi (Sallallaho alaihe wasallam) once mentioned the names of the four most pious people from among the Bani Isra'il, each of whom spent eighty years in Allah's sincere service, worshipping Him and not transgressing in the least. They were Nabi Ayyub (Alayhis Salam), Zakariyya (Alayhis Salam), Ezkeel (Alayhis Salam) and Yu'shaa (Alayhis Salam). The Sahaba heard this, wondering how to emulate their achievements. Then Jibra'il (Alayhis Salam) appeared and recited Sura Qadr, wherein the blessings of this particular night were revealed.

There are other reports too, explaining the origin of the Night of Power. But no matter which of these we accept, the important fact remains that Allah has granted us this night as a great favor, and how fortunate are those divines who have never missed worship in this night. As to which particular night it is, here again approximately fifty different views are reported. It is not easy for me to enumerate them all, but the most generally accepted versions shall follow in the ensuing pages of this chapter. Because the Qur'an Majeed itself mentions the night, we shall commence with a short commentary of Sura Qadr.

Reference here is made to the fact that, on this specific night, the Qur'an was sent down from 'Lowhul Mahfuz' (the preserved Tablet) to the heavens (above the earth). The mere fact that the Qur'an was revealed on this night would have been sufficient to ensure its greatness. But apart from this fact, it is also noted for many other things. In the very next verse, by way of increasing our interest in the matter under discussion, a question is asked:

In other words, the question asked here is: Have you any knowledge as to the greatness and importance of this night? Have you any knowledge as to the great favors and bounties that go with it? The next verse proceeds to explain its greatness:

The true meaning here is that the reward for spending this night in worship (Ibaadah) is better and more than that for having spent one thousand months in worship (Ibaadah); but as to how much more rewarding it is, we are not told here.

4. Therein come down the angels and the Spirit by Allah's permission, on every errand:

A fine explanation is given for this verse by Imam Raazi. Commenting on this verse, he explains that when man first appeared on earth, the 'Malla'ikah' looked upon him with concern. They even ventured to ask Allah: "will you place on this earth, one who shall be riotous therein and shed blood?"

Similarly, when his parents noted his original form as a mere drop of sperm, they too looked upon it with dislike, so much so, that they considered it as something which polluted the clothes and had to be washed away. But later, when Allah made that same sperm into a fine form of a child, they began to love and cherish him. So far have things now progressed that, when on this Night of Power we find that same man worshipping Allah and adoring Him, then those very angels (Malla'ikah) descend towards him, obviously repentant for the thoughts they had once harbored against him. In this verse, where it is mentioned (Wer-rroh) "and the Spirit...", the reference is to Jibra'il (Alayhis Salam) who descends to the Earth during this night. Commentators of the Qur'an have given various meanings of this word. ((Note: If anyone is interested on the possible meanings of the word, please e-mail me, insha'Allah, I can supply you with what the author has written)).

The author of Mazaahire Haq writes that on this night, ages ago, 'the Malla'ikah' were created, long before the creation of Adam (Alayhis Salam) was begun in the shape of a nucleus; on this same night Paradise was planted with trees, and numerous Ahaadith bear witness to the fact that on this night prayers are accepted. Similarly we read in the book Durre Manthur, that according to a hadith it was on this night that Prophet Jesus (Alayhis Salam) was lifted up bodily into the Heaven, and also it was on this night that the repentance (Towbah) of Bani Isra'il was accepted.

Indeed this night is the very embodiment of peace; throughout its span, the 'Malla'ikah' offer salutations to the faithful believers adoring their Lord. As one group ascends, another group descends (with the same greetings), as indicated in some narrations. Another interpretation is that it is a night of complete safety from evil and mischief. These blessings last all night until the break of dawn, and are not limited to anyone part of the night.

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Abu Hurayrah said: “The Messenger of Allaah used to encourage us to pray at night in Ramadaan, without making it obligatory. Then he said, ‘Whoever prays at night in Ramadaan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allaah died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr until the beginning of the khilaafah of ‘Umar ‘Amr ibn Murrah al-Juhani said: “A man from Qudaa’ah came to the Messenger of Allaah and said,‘O Messenger of Allaah! What do you think if I testifythat there is no god except Allaah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadaan), and pray at night in Ramadaan, and pay zakaah?’ The Prophet said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”

The best of its nights is Laylat al-Qadr, because the Prophet said: “Whoever prays at night during Laylat al-Qadr {and manages to “catch” it} out of faith and the hope of reward, all his previous sins will be forgiven.”

According to the most correct opinion, it is the twenty-seventh night of Ramadaan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying – and it was said to him that ‘Abd-Allaah ibn Mas’ood said: ‘Whoever follows the Sunnah will ‘catch’ Laylat al-Qadr!’ – Ubayy said: ‘May Allaah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadaan – he was swearing without a doubt – and by Allaah, I do know which night it is. It is the night in which the Messenger of Allaah commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’” In another report, this was attributed to the Prophet (Reported by Muslim and others).

It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet did himself and explained its virtues. Abu Dharr said: “We fasted Ramadaan with the Messenger of Allaah and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, ‘O Messenger of Allaah, I wish that you had continued until the end of the night.’ He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah?’ he said, ‘Suhoor. Then he did not lead us in qiyaam for the rest of the month.’” (Saheeh hadeeth reported by the authors of Sunan).

The reason why the Prophet did not continually lead the people in praying qiyaam in congregation The Prophet (did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of ‘Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet that fear was no longer a factor, because Allaah had completed the religion. The reason for not praying qiyaam in congregation during Ramadaan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So ‘Umar revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.

Women can pray qiyaam in congregation Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when ‘Umar gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. ‘Arfajah al-Thaqafi said: “ ‘Ali ibn Abi Taalib used to command the people to pray during the night in Ramadaan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.” I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.

The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allaah because he never did more than that in his life. ‘Aa’ishah was asked about how he prayed in Ramadaan. She said, “The Messenger of Allaah never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadaan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.” (Reported by al-Bukhaari, Muslim and others).

A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet did this and spoke about it. With regard to him doing it: ‘Aa’ishah was asked how many rak’ahs the Messenger of Allaah used to pray in witr? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.” (Reported by Abu Dawood, Ahmad and others).

With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”

As regards reciting from the Qur’aan during qiyaam, whether in Ramadaan or at other times, the Prophet did not set a limit or state what was too much or too little. His recitation used to vary, sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of ‘Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: “… and reads two hundred aayaat, will be recorded as one of the devout and sincere believers.”

When he was sick, the Prophet recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal ‘Imraan, al-Nisaa’, al-Maa’idah, al-An’aam, al-A’raaf and al-Tawbah. In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet in one rak’ah he recited al-Baqarah, al-Nisa’ and Aal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when ‘Umar appointed Ubayy ibn Ka’b to lead the people in praying eleven rak’ahs in Ramadaan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.

It is also reported in a saheeh account that ‘Umar called the readers during Ramadaan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat. However, is a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet who said: “The best guidance is the guidance of Muhammad.”

If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet said: “If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.”

The time for praying qiyaam is from after ‘Isha until Fajr, because the Prophet said: “Allaah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha’ and Salaat al-Fajr.” Praying at the end of the night is better, for those who can manage it, because the Prophet said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels], and that is better.”

If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through. This is what the Sahaabah did at the time of ‘Umar ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: “I went out with ‘Umar ibn al-Khattaab to the mosque one night during Ramadaan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allaah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and ‘Umar said, ‘What a good innovation this is. What they sleep and miss – meaning the latter part of the night – is better than what they are doing,’ – the people used to pray qiyaam at the beginning of the night.” Zayd ibn Wahb said: “‘Abd-Allaah used to lead us in prayer in Ramadaan, and he used to finish at night.”

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Zakaah al-Fitr is often referred to as Sadaqah al-Fitr. The word Fitr means the same as Iftaar, breaking a fast and it comes from the same root word as Futoor which means breakfast. Thus, Islamically, Zakaah al-Fitr is the name given to charity which is distributed at the end of the fast of Ramadaan.

Sadaqah al-Fitr is a duty which is Waajib on every Muslim, whether male or female, minor or adult as long as he/she has the means to do so.

The proof that this form of charity is compulsory can be found in the Sunnah whereby Ibn `Umar reported that the Prophet (sallallaahu `alaihi wa sallam) made Zakaah al-Fitr compulsory on every slave, freeman, male, female, young and old among the Muslims; one Saa` of dried dates or one Saa` of barely. [collected by Bukhaaree - Arabic/English, vol. 2, p. 339, no. 579]

The head of the household may pay the required amount for the other members. Abu Sa'eed al-Khudree said, "On behalf of our young and old, free men and slaves, we used to take out during Allaah's Messenger's (sallallaahu 'alaihi wa sallam) lifetime one Saa` of grain, cheese or raisins". [collected by Muslim - English transl. vol. 2, p. 469, no. 2155]

The significant role played by Zakaah in the circulation of wealth within the Islamic society is also played by the Sadaqah al-Fitr. However, in the case of Sadaqah al-Fitr, each individual is required to calculate how much charity is due from himself and his dependents and go into the community in order to find those who deserve such charity. Thus, Sadaqah al-Fitr plays a very important role in the development of the bonds of community. The rich are obliged to come in direct contact with the poor, and the poor are put in contact with the extremely poor. This contact between the various levels of society helps to build real bonds of brotherhood and love within the Islamic community and trains those who have, to be generous to those who do not have.

The main purpose of Zakaah al-Fitr is to provide those who fasted with the means of making up for their errors during the month of fasting. Zakaah al-Fitr also provides the poor with a means with which they can celebrate the festival of breaking the fast (`Eed al-Fitr) along with the rest of the Muslims.

Ibn Abbaas reported, "The Prophet (sallallaahu 'alaihi wa sallam) made Zakaah al-Fitr compulsory so that those who fasted may be purified of their idle deeds and shameful talk (committed during Ramadaan) and so that the poor may be fed. Whoever gives it before Salaah will have it accepted as Zakaah, while he who gives it after the Salaah has given Sadaqah." [collected by Abu Dawood - Eng. transl. vol. 2, p. 421, no. 1605 - rated Saheeh by Shaikh Naser Al-Albanee]

Hence, the goal of Sadaqah al-Fitr is the spiritual development of the Believers. By making them give up some of their wealth, the believers are taught the higher moral characteristics of generosity, compassion (sympathy for the unfortunate), gratitude to God and the righteousness. But, since Islaam does not neglect man's material need, part of the goal of Zakaah al-Fitr is the economic well-being of the poorer members of society.

Zakaah al-Fitr is only Waajib for a particular period of time. If one misses the time period without a good reason, he has sinned and can not make it up. This form of charity becomes obligatory from sunset on the last day of fasting and remains obligatory until the beginning of Salaah al-'Eed' (i.e. shortly after sunrise on the following day). However, it can be paid prior to the above mentioned period, as many of the Sahaabah (companions of the Prophet(sallallaahu 'alaihi wa sallam) ) used to pay Sadaqah al-Fitr a couple days before the `Eed.

Naafi reported that the Prophet's companion Ibn `Umar used to give it to those who would accept it and the people used to give it a day or two before the `Eed. [collected by al-Bukhaaree - Arabic/English, Vol. 2, p.339, no. 579]

Ibn `Umar reported that the Prophet (sallallaahu 'alaihi wa sallam) order that it (Zakaah al-Fitr) be given before people go to make the Salaah (al-'Eed).

And Ibn `Abbaas reported that the Prophet (sallallaahu 'alaihi wa sallam) said, "Whoever gives it before the Salaah will have it accepted as Zakaah, while he who gives it after the Salaah (will not, for it will only be considered as) ordinary charity. Therefore, one who forgets to pay this Zakaah al-Fitr on time should do so as soon as possible even though it will not be counted as Zakaah al-Fitr.

The amount of Zakaah is the same for everyone regardless of their different income brackets. The minimum amount is one Saa` (two handfuls ) of food, grain or dried fruit for each member of the family. This calculation is based on Ibn `Umar's report that the Prophet(sallallaahu 'alaihi wa sallam) made Zakaah al-Fitr compulsory and payable by a Saa` of dried dates or a Saa` of barley.

The Sahaabee, Abu Sa`eed al-Khudree said, "In the Prophet's time, we used to give it (Zakaah al-Fitr) as a Saa` of food, dried dates, barley, raisins or dried cheese". [collected by al-Bukhaaree - Arabic/English vol. 2, p. 340, no. 582]

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As Ramadan is fast approaching, it would be good to take a few moments to reflect on what we are doing in preparation. In the weeks before the eruption of Jewish violence in Al-Aqsa, not too many people had any mention of Al-Aqsa on their tongues. When it happened, no one spoke about anything else. And now, when we receive emails about the Shaheed (insha' Allah) Muhammad Durra and others, we delete it as if it is 'old news'. Dear brothers and sisters, we have to come back to our Deen and come back to Allah and change the situation of ourselves - then and only then will Allah change our situation.

Think not that a Khutbah like this is in disregard of current events. It is meant to build real armies of people that Allah is pleased with (may Allah make us all one of them). So that when someone stands up and says brothers we have to leave tonight to protect our honor, there will be people to stand up.

The companions - like Abdullah ibn Az-Zubayr who was worth a 1000 warriors (raa) - trained in three fields:

Let us chart our return to Allah – (swt) - so that when the world takes down the banners, borders up the windows and forgets what happened to our Muslim family ... we won't!