The Signs of Laylatul Qadr

The Prophet Muhammad SAW described the morning after Laylatul Qadr, so that Muslims may know which day it is.

Ubayy RA said that he (the Prophet Muhammad SAW) said:

"On the morning following Laylatul Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up." (Muslim, Abu Dawud, Tirmidhi and Ibn Majah)


Abu Hurairah RA said:

"We were discussing Laylatul Qadr in the presence of Rasulullah (SAW) so he said:

"Which of you remembers (the night) when the moon arose and was like half a plate? (Muslim)


Abdullah ibn Abbas RA said:

"Rasulullah (SAW) said:

"Laylatul Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning being feeble and red." (At-Tayaalisii, Ibn Khuzaimah and Al-Bazzaar with a Hasan Isnad)


Narrated by Ubayy ibn Ka’ab RA:

"Zirr ibn Hubaysh RA reported:

"I thus asked Ubayy ibn Ka’b:

Your brother (in faith) Ibn Mas’ud says:

"He who stands (for the night prayer) throughout the year will find Laylatul Qadr."

Thereupon he said:

May Allah have mercy upon him. (He said these words) with the intention that people might not rely only (on one night), whereas he knew that it (Laylatul Qadr) was in the month of Ramadhan and it was the 27th night.

I said to him:

"Abul Mundhir, on what grounds do you say that?"

Thereupon he said:

"By the indication or by the sign which the Messenger of Allah SAW gave us, and that is that on that day (the sun) would rise without having any ray in it." " (Muslim)


It was narrated by Abu Salama RA:

"Once I went to Abu Said Al Kudri and asked him:

"Won’t you come with us to the date palm trees to have a talk?"

So Abu Said replied:

"Once Allah’s Apostle (SAW) performed I'tikaaf on the first 10 days of the month of Ramadhan and we did the same with him.

Jibril AS came to him and said:

"The night you are looking for is ahead of you."

So the Prophet SAW performed the I'tikaaf in the middle (second) 10 days of the month of Ramadhan and we too performed I'tikaaf with him.

Jibril AS came to him and said:

"The night which you are looking for is ahead of you."

On the morning of the 20th Ramadhan, the Prophet SAW delivered a sermon saying:

"Whoever has performed I'tikaaf with me should continue it. I have been shown the Night of ‘Qadr’, but have forgotten the date, but it is in the odd nights of the last 10 nights. I saw in my dream that I was prostrating in mud and water."

In those days the roof of the mosque was made of branches of date palm trees. At the same time the sky was clear and no cloud visible, but suddenly a cloud came and it rained. The Prophet SAW led us in the prayer and I saw the traces of mud on the forehead and the nose of Allah’s Apostle. So it was the confirmation of that dream." (Bukhari)

Tarawih Is 20 Rak'ah, Not 8 Rak'ah

Allah Ta’ala has blessed the Muslims with Ramadhan – a very sacred and blessed month in which all rewards are multiplied, the reward for Optional Ibadah is equivalent to a Wajib Ibadah and the reward for a Wajib Ibadah is multiplied 70 times. In this month the gates of Paradise are opened, the punishment of Hell is ceased and Paradise is at its best. Besides all these blessings, the month of Ramadhan has been blessed with tha Solah of Tarawih.


BACKGROUND HISTORY

It is narrated by Imam Muslim RH on the authority of Abu Hurairah RA that the Prophet SAW said:

“Whomsoever stands in Ramadhan with Imaan and hope of reward, all his past sins will be forgiven.” (Muslim)

The Prophet SAW has stated here that ‘whoever stands in Ramadhan’, this refers to standing Tarawih. The commentators of Hadith and Sunnah have said this is because the the Prophet SAW has specified ‘standing' with the month of Ramadhan. So it is apparent that it is NOT referring to Tahajjud but Tarawih.


A’ishah RA narrates in a Hadith that the Prophet SAW said:

“Your act was not hidden from me but I feared that Tarawih will become compulsory on you and you will not be able to complete it, (and) then the Prophet SAW passed away.” (Bukhari, The Benefit of Standing in Ramadhan; Muslim; Abu Dawud, Inspiring to Stand in the Month of Ramadhan, Tarawih.

In short, the Prophet Muhammad SAW did not go to pray Tarawih with the people because of the fear that Tarawih will become compulsory.


It is written in the Muwatta of Imam Malik RH that:

“I (Abdur Rahman ibn Abdulnil Qari) came out with Umar ibn al-Khattab in Ramadhan towards the Masjid, people were scattered everywhere. A man was praying alone and another man was praying alone and a group of people praying in another corner. Then Umar al-Khattab said, “I swear by Allah, that I intend to gather these people under one Imam and that is better, thus I gathered them to pray behind Ubay ibn Ka’ab.” (Muwatta Imam Malik)

Verily Umar RA gathered the people to pray behind Ubay ibn Kaab RA and Tamim Dari RA in Ramadhan.


HOW MANY RAK’AH IS TARAWIH?

The precept of the Holy Prophet Muhammad SAW has been misunderstood by many with regards to how many Rak’ah of Tarawih should be prayed.

It is mentioned in the collections of Musanif ibn Abi Shayba RH, Tabrani RH and Baihaqi RH on the authority of Abdullah ibn Abbas RA that the Prophet SAW used to pray 20 Rak'ah in Ramadhan besides Witr.

Further evidence that the Prophet SAW did 20 Rak’ah of Tarawih is proven by a narration narrated by Imam Malik RH. In the time of Saiyidina Umar RA, the people used to pray 23 Rak’ah and this was by the order of Saiyidina Umar RA, the second Khalifah of the Prophet SAW, regarding whom the Prophet SAW said:

“If there were to be a Prophet after me, it would be Umar.”

The Prophet SAW also said that Saiyidina Umar RA was the Mulham of this Ummah (command revealed upon). There is no space for objection here saying this is not a Sunnah of the Prophet Muhammad SAW, because the Prophet SAW has himself said:

“Hold on firmly to my Sunnah and the Sunnah of the Khulafa Ar-Rashideen.” (Ibn Majah, Abu Dawud)

Abu Nu’aim RA narrates that the Prophet Muhammad SAW said:

“After me, there will be new things and the best new thing will be what Umar (RA) creates.”

The Ulama have given explanation of interpretation that this was a prophecy by the Prophet Muhammad SAW regarding Saiyidina Umar RA’s decision about the Tarawih Solah.

It is narrated by Abdullah ibn Mas'ud RA that the Prophet SAW said:

“Whatever the Muslims find good, this is good with Allah.” (Musnad Ahmad)

It is narrated by the Imam Abu Yusuf RH that he asked Imam Abu Hanifah RH about Tarawih and what Saiyidina Umar RA did. He replied that Tarawih is an emphasised Sunnah and Saiyidina Umar RA did not say it himself nor did he initiate it, nor did he order for it, but for a foundation he had from the time of the Prophet SAW. Umar RA carried out this way and gathered the people to pray behind Ubay ibn Kaab RA thus they prayed Tarawih and amongst the Jama’ah (congregation) were Saiyidina Uthman RA, Saiyidina Ali RA, Abdullah ibn Mas'ud RA , Abbas RA and his son (Abdullah ibn Abbas RA), Talha RA , Zubair RA, Mu’adh RA and many more Companions RA amongst the Muhajireen and Ansar. None from amongst them objected, but they helped him and agreed to it and also ordered it.


It is narrated by Abdullah ibn Abbas RA:

“The Prophet Muhammad SAW used to pray 20 Rak'ah without congregation and three Witr in Ramadhan.” (Baihaqi)

In the above Hadith, there is again further proof that the Prophet prayed 20 Rak'ats.


TARAWIH IS NOT TAHAJJUD

The Hadith narrated by A’ishah RA which states that the Prophet SAW did not pray more than 11 Rak’ah in Ramadhan and outside (i.e. in other months) was brought by Imam Bukhari RH and Imam Muslim RH under the Chapter of: Witr and Tahajjud. In a Hadith it is mentioned that the Prophet SAW used to pray four Rak'ah together and what is to be said about its beauty. Tarawih is not prayed in four Rak’ah but in two Rak’ah. This is why this Hadith is not about Tarawih but Tahajjud.

The portion of the Hadith narrated by A’ishah RA is as follows:

“The Prophet of Allah SAW used to pray four Rak’ah, and don't ask about the grace and length of his Solah (i.e. that it was long and full of tertib), then again he would pray four Rak’ah, and do not ask about the grace and length of his Solah, then he would read three (Witr) Rak’ah.”

In this Hadith, it is mentioned that the Holy Prophet SAW prayed four Rak’ah, and then again four Rak’ah and it is important to note that the Prophet SAW would not pray Tarawih four Rak'ah at a time.

So this is why theabove Hadith is referring to Tahajjud and not Tarawih.


SAYINGS OF THE GREAT IMAMS REGARDING TARAWIH

Imam Nawawi RH says that the four Imams: Imam Abu Hanifah RH, Imam Malik RH, Imam Shafi’i RH, and Imam Ahmad ibn Hanbal RH have all agreed that ‘Standing in Ramadhan' refers to Tarawih.

Indeed, this particular Solah is associated specifically with Ramadhan otherwise why has it been associated with Ramadhan? Hence the clarity that it is in reference to Tarawih.

And it is interesting to note, that besides the Shi’ites, nobody has denied that Tarawih is an emphasised Sunnah.

No Imam has said that Tarawih is less than 20 Rak'ah but only more. In this regard, Imam Malik RH and the people of Madinah would pray 36 Rak’ah, and this was simply because the people of Madinah knew that the people of Makkah would perform Tawaf (circumambulation) of the Ka’bah after every four Rak'ah of Tarawih, and in the spirit of competition, Imam Malik RH and the people of Madinah would pray 36 Rak’ah. Such was their piety and eagerness to spiritually excel.

As-Shaykhul-Hadith Muhammad Zakariya Khandalwi RH said that there is the consensus of the Ulama on the fact that Tarawih is 20 Rak'ah.


APPROACHING THE USAGE OF AHADITH – SAHIH OR DA’IF

As-Shaykh Muhammed ibn Ismail Al-Ansari RH says that – upon certain cases, there would sometimes be a Hadith that is weak (i.e. weak in its chain of narrators but not to say that it is false) but because of the number of people agreeing to it and common practice, then is no longer weak. In Islamic juristic practices for example: the case of repayment of debt before making a will. Although there is no authentic Hadith to confirm this practice, but because of the consensus of the Ulama and common practice, the Hadith becomes a strong reference point, and it is wrong to mandate that wills can be made / executed before repayment of debt.

Safeguarding The Spirit of Ramadhan

Owing to the institutional nature of fasting and its widespread popularity, it was quite possible that it degenerated into a lifeless ritual with people taking to fasting out of habit or for fear of social censure. It was not inconceivable that the Muslims lost sight of its intrinsic significance and began to fast only because of material benefits or medical advantages.

The Holy Prophet SAW had foreseen this possibility and to safeguard against it he (SAW) had made it known, at the very first step, that only that fast was acceptable to Allah which was observed in the spirit of faith and trust in Divine Recompense.

Thus, a Hadith of Rasulullah SAW narrates:

"He who fasted with Imaan (faith) and Ihtisaab (trust in Divine Recompense) - all his previous sins will be forgiven." (Sheikhain)

For those who are not cognisant of the weaknesses of the human nature, it may be hard to appreciate the relevance of this stipulation. They may argue that since it was only the Muslims who observed fasting and they did it wholly for propitiating Allah and earning His reward, thus the requirement of faith and trust was unnecessary. However, if one cared to enquire into the peculiar make-up of human personality and the working of social and moral incentives, one was bound to submit to the wisdom of the far-reaching provision and to bow down before the dept and profundity of knowledge which has its roots not in human perception but Divine revelation.

Allah SWT says in the Qur'an:

"Nor doth he speak of his own desire. It is naught save an inspiration that is inspired." (Surah Al-Imran: Ayat 4)

In the tradition of Rasulullah SAW, the state of Imaan and Ihtisab has been defined as one in which a person performs good and virtuous deeds in the hope of Divine Recompense and with faith in the promise of Divine good pleasure and forgiveness.

It is related by Abdullah ibn Amr ibn Al-Aas that the Prophet Muhammad SAW said:

"There are forty deeds among which the best is the gift of a goat. If any of these is performed in the hope of Divine Recompense and with faith in the reward promised on it, Allah will allow such a person to enter Paradise." (Bukhari)

The Islamic Shari'ah does not rest content at prescribing the outward form and ceremony of fasting but also lays stress on its inner content and significance. It prohibits not only food, drink and sexual gratification during a fast but everything that is detrimental to its basic purpose and objective. It has encompassed fasting, on all sides, with piety, reverence and cleanliness.

The Prophet Muhammad SAW has said:

"When any of you keeps a fast he should not utter a filthy or indecent word or engage in a noisy scene, and were anyone to quarrel with him and call him names he should simply say, 'I am keeping fast'. " (Ibid)

On another occasion, the Prophet SAW is narrated to have said:

"Allah has no need for him to go without food and drink who cannot shun evil and falsehood even during a fast." (Ibid)

A fast which is devoid of the spirit of piety and purity is like a body without a soul.

Regarding this, the Prophet Muhammad is reported to have said:

"Many are there among you who fast and yet gain nothing from it except hunger and thirst, and many are there who pray (throughout the night) and yet gain nothing from it except wakefulness." (Ibid)

It is related by Abu Hurairah RA that the Holy Prophet SAW once said:

"Fasting is a shield until it is ripped."

Fasting in Islam does not merely denote refraining from certain negative acts like the shunning of food and drink and abstaining from falsehood and backbiting and from wrangling and uttering a foul or profane word, but it also includes indulging in a number of positive deeds, such as, Solat, Dhikr, compassion and charity.

The Prophet Muhammad SAW has said:

"If in it (i.e. the month of Ramadhan) a person will seek the propitiation of Allah by doing anything it will be treated as equal (in recompense) to the fulfillment of an obligatory duty in the other days of the year and if he will fulfil an obligatory duty in it, it will be treated as equal (in recompense) to the fulfillment of seventy obligatory duties in the other days of the year. It is the month of patient perseverance and the reward on patient perseverance is Paradise, and it is the month of Compassion." (Baihaqi)

It is related by Zayd ibn Khalid al-Johhani RA that the Prophet SAW once remarked:

"He who will invite a person who is fasting to break the fast with him will get the same reward as the one who was fasting and there will be no reduction in the reward of the latter either." (Tirmidhi)

Allah has also blessed the Muslims with the prudence and anxiety to preserve the tradition of Taraweeh. The celebration of the prayer-service of Taraweeh dates back from the time of the Holy Prophet SAW, but he (SAW) had abandoned it after offering it up for three days lest it was made compulsory for Muslims and became a burden to them.

It is related by Ibn Shihaad RA that he had heard it from Urwah RA who, in his turn, had heard it from A'ishah RA that:

"Once the Prophet (SAW) went out in the night (after the Isha' prayers) and offered Solat in the mosque and some other persons also joined him in it. When the morning came people began to talk about it and a crowd collected. On the next day when he offered the prayer they all offered it up with him and it was again talked about on the following morning. On the third night the number of the devotees was even greater. The Prophet (SAW) came out and offered up the prayer with them. When the fourth night came the rush was so great that the whole of the Mosque was filled until the Prophet (SAW) came for the Fajr prayers. After he had completed it he turned towards the people and said, 'I was not unaware of your presence (in the mosque last night) but I feared that the service (Taraweeh) might be made obligatory and then you got tired of it'. Then the death occurred of the Prophet (SAW) and the position remained the same." (Bukhari)

After the passing away of the Prophet Muhammad SAW, the Holy Companions RA conducted themselves similarly and so enthusiastically did the Muslims everywhere keep up the tradition of Taraweeh that it came to be regarded as a sign and symbol of the Ahlus Sunnah and a mark of devoutness. In addition, the institution of Taraweeh had proved extremely helpful in the learning of the whole of the Qur'an by heart. More and more people were drawn to it, and the Qur'an came to be preserved in many hearts.

Another priceless advantage is that a large section of the community is thus enabled to devote itself to nightly worship in the blessed month of Ramadhan. Ramadhaan is a festival of worship, a season of Tilawat and a springtime for the devout. The religious fervour of the Muslim Ummah, its genuine, solid and unshakeable attachment to faith and enthusiasm for worship acquired a new warmth and sublimity in it. During this hallowed month the urge for excelling others in prayerfulness, piety, warmheartedness, charity, good doing and repentance is at the peak among the Muslims.

A Short Valuable Advice For Ramadhan

The reason for previously mentioning the manner in which the saintly ones spent their Ramadhan is not that we may just read without deriving any benefit or pass a casual remark. It is written with the object that we in our way may build up courage and to the best of our ability endeavour to emulate and follow their noble examples.

How wonderful would it be for us - who are slumped in our worldly pursuits - to at least try our utmost to mend our religious life, and take full advantage of this one month after having allowed eleven months of the year go by destroying ourselves.

As for those who have to be in their offices and be present at eight, nine or ten in the morning, what difficulty will it be for them if they at least in Ramadhan, spend the time from Subuh until their hours of employment in reciting the Qur'an. After all, don't we see that for our worldly needs - we do find time in spite of office hours.

For those engaged in farming, who normally are not bound to others, nothing prevents them from reciting the Qur'an on their farm or adjusting their daily routine.

Then come the businessmen, shopkeepers and merchants. Nothing prevents them in Ramadhan from reciting their Qur'an during their shop hours or cutting short trading time in order to make time for recitation thereof.

After all, there is very strong link between Ramadhan and the Tilawat of the Qur'an. Almost all of Allah's great scriptures were revealed in the month of Ramadhan. Similarly, in this month the Qur'an was brought down from the Lawhul Mahfuz to the Sama'ud Dunya, from where it was revealed bit by bit to Rasulullah SAW in a span of twenty three years.

Nabi Ibrahim AS received his scriptures on the first and third of this sacred month. Nabi Dawud AS received the Zabur on the twelfth or eighteenth. Nabi Musa AS received his Taurat on the sixth. Nabi 'Isa AS received the Injil on the twelfth or thirteenth.

From this we note the great connection between the divine scriptures and the month of Ramadhan. For this reason, we should be performing as much Tilawat of the Qur'an as possible during this month. This was the habit of our pious predecessors and saintly elders.

Jibril AS used to recite the whole Qur'an to Nabi Muhammad SAW in the month of Ramadhan. In some reports it is stated that Rasulullah SAW used to recite and Jibril AS used to listen. By integrating these reports, the knowledgeable of Deen have said that it is Mustahab (desirable) to read the Qur'an in such a manner that - while one recites, the other person listens. Thereafter the other person recites while the first person listens.

The Qur'an should be recited as much as possible, particularly in the blessed month of Ramadhan. Whatever time remains thereafter should not be wasted.

From Hadith, Rasulullah SAW has drawn our attention to four more things and advised that we should practice them as much as possible.

They are :

1. the recitation of the Kalimah Shahadah,

2. the recitation of Istighfar,

3. begging for Jannah from Allah SWT, and

4. seeking refuge from Jahannam from Allah SWT


Therefore it must be regarded as an honour to spend as much time as available in these recitations. This will indeed be the true appreciation of the teachings of Rasulullah SAW. What is so difficult about keeping the tongue busy with the recitation of Salawat or Laa Ilaaha Illallah while being engaged in our daily tasks?

Rasulullah SAW has also mentioned that Ramadhan is the month of patience. Hence even if great difficulty is experienced in fasting one should bear it with patience. One should not complain like those people who are fond of doing during hot days.

If by chance Sahur is missed, we should resort to patience. Similarly, should difficulty be experienced at the same time of Tarawih, it too should be borne with patience. Do not consider it a great calamity or trial, otherwise these deeds may be void of blessings.

When we turn our backs on worldly things, forsake our very eating and drinking, then in the face of Allah's pleasure - what are these difficulties?

Our Faults in Ramadhan

At this point we should ponder over our Ibadah.

How much importance do we attach to our Ibadah in Ramadhan?

How many Nawafil (optional) Solat do we perform?

As for Fardh (obligatory) deeds, we observe how numerous people who after having eaten Sahur get back into bed with the result that the Subuh Solat is neglected. Many perform Subuh Solat, but not with Jama'ah.

It gives the impression that we are giving thanks to Allah for the food we had eaten for Sahur by not performing the most important Fardh as how it should ber performed. Infact, such a Solat has been termed defective.

It has come to us that Rasulullah SAW has said:

"There is no Solat for those near the Masjid except in the Masjid."

Our Ulama have also helped to explain to us that there is actually no reward (spiritual benefit) for the Solat not performed with Jama'ah without any valid Shari'i excuse.

Similarly, in numerous cases at the time of Iftar (break-fast), Maghrib Solat is missed, and many who do come to the Masjid miss the Takbir at the beginning or miss the first raka'at. In some parts of the world, there are many people who hasten to get over the Tarawih Solat early and even perform the Isyak Solat before its actual time commences. Worse still, there are some who do not pay any attention to Solat - even in Ramadhan! May Allah SWT cure such hearts.

In this day and age, that is the way we see how we look after our very important Fardh Solat in the month of Ramadhan. Sometimes in the process of performing one Fardh, three others are destroyed. How often do we see even the time of Zuhr going by because we are asleep, while the time of Asar goes by because we are too busy buying, selling or cooking to prepare for Iftar.

If our menfolk are Jahil, we cannot expect our womenfolk to be suddenly enlightened from the sky. Males should be ever diligent in matters of Deen. That's what all true Muslim men should aspire to become and mantain. Nowadays, many men are not even ashamed to say that their wife is more Deen-oriented than themselves. Where is our dignity? How shall we face Rasulullah SAW on the Day of Judgement? Will he (SAW) be able to recognise us owing to our cowardice?

If such is the case with the Faraa'idh (obligatory injunctions), then we can imagine how much less importance is given to the Nawafil (optional) actions.

The fact is, one finds that because of sleeping after Subuh prayer, the time of Solat-ul-Dhuha goes by.

Then what about Solat-ulAwwabeen just after Maghrib Solat? Here we find shameless selves busy with Iftar, even to such an extent that after about an hour this Solat-ul-Tarawih too becomes wasted. Further we find that for Solat-ul-Tahajjud the time is the same as that for Sahur with the result that this too goes by.

We cannot deny that anyone may make a thousand excuses for not finding time for these specific avenues of worship. Yes, it is true that these indeed are all excuses for not performing these Solat.


An Excellent Example In Recent Times

Believe it or not, we may actually see that there are indeed many pious personalities who do find the time to do all these Ibadahs during these precious moments.

Sheikh Khalil Ahmad RA was a scholar who is one of the preservers of classical traditional Ahlus Sunnah Wal Jama'ah.

He was a weak sickly person and of advanced age but in spite of these drawbacks he used to read one and a quarter juz of the Qur'an in Nawafil Solat after Maghrib. Thereafter he used to have meals for about half an hour only. After performing all other necessities in preparation for Tarawih Solat he used to stand in Tarawih for about two and a half hours to three hours.

Thereafter he used to sleep about two or three hours only. Then he used to get up and again recite the Qur'an in Tahajjud Solat until about half an hour before Subuh. It was in that short period that he ate his Sahur. From that time until Subuh, he remained busy with reading the Qur'an or Wazifahs/Zikr.

After dawn set in, Sheikh Khalil Ahmad RA performed Subuh Solat with Jama'ah, and thereafter he remained in Muraqabah (meditation) until Ishraq. Having performed Solat-ul-Ishraq he used to write his famous kitab - "Basi-ul-Majhud" - which is a commentary on Sunan Abu Dawud.

After that, he normally attended to letters and dictated replies up to midday. Next he used to rest up to Zuhr Solat. Between Zuhr and Asar he used to recite the Qur'an.

From Asar until Maghrib he used to be busy with the recitation of Tasbih and answering the queries of those who visited him. Upon completion of "Bazi-ul-Majhud", then part of the morning used to be spent in Tilawat of the Qur'an and studying some religious works. This was his daily programme for Nawafil Ibadah throughout the year; but in Ramadhan, he used to spend a bit more time in his Ibadah, making the raka'ats longer.

Sheikh Khalil Ahmad RA was honoured to be granted a resting place in the graves of the Sahabah RA at Jannatul Baqi' beside Masjid Nabawi in Madinah. He was buried in the plot of land dedicated for the Ahlul Bayt - the family of Rasulullah SAW. Such was the end of his life.

Subhanallahi Wabihamdihi Subhanallahil Adheem.

Virtues of Ramadhan - Hadith 09

Abu Ubaidah Al-Jarrah RA reports:

"I have heard Rasulullah (SAW) saying - "Fasting is a protective Shield for Man, as long as he does not tear up that protection."


COMMENTARY

In the above narration, "protective shield" means - just as a man protects himself with a shield, similarly fasting protects him from his well-known enemy i.e. the Shaytaan. In other Ahadith, we are told that fasting saves one from Allah's punishment and the Hellfire in the Hereafter.

Once somebody inquired from Rasulullah SAW:

"What causes the fast to be rent?"

The Prophet Muhammad SAW responded:

"Telling lies and backbiting."

The aforementioned Hadith, when read in conjunction with so many others, actually tells us to avoid such actions which cause fasting to be wasted. In our times, we are fond of whiling away the time with unnecessary conversations. Some Ulama are of the opinion that lies, backbiting, slander, etc. actually nullifies the fast just like eating and drinking. However the great majority of the Ulama believes that such fast is not totally nullified, but loses its blessings and spiritual benefit.

The scholars of Islam have actually mentioned six things, about which care should be taken in fasting. They are as follows:


(1) First, one should keep the eyes away from any place where one should not look, and this includes looking at one's own wife with desire while fasting, let alone another woman. Similarly, looking at any evil action or where evil is committed should be avoided.

Rasulullah SAW said:

"The glance is like an arrow from Shaytaan. Whosoever, out of fear for Allah, prevents himself from lookig at evil, Allah shall grant him such light of faith, the taste and ecstacy of which he will feel in the heart."

The scholars specialising in the field of Tasawwuf interpret the above saying to mean that those sights which should be avoided include all such places and things that distract the mind from the remembrance of Allah. Such is the desirable standard of superior fasting.


(2) Secondly, one should guard the tongue against lies, unnecessary conversation, backbiting, arguments, swearing, and so on. In Sahih Bukhari, we read that fasting is a shield for the fasting person; for this reason, those who fast should avoid all useless talk, joking, argument, etc. Should anyone pick an argument, then one should respond and say: "I am fasting". In other words, one should not start an argument, and if someone else starts it, then too, one should avoid taking it up. When the person who starts an argument is not an understanding person, then at least one should remind oneself that: "I am fasting".

During the time of our Nabi Muhammad SAW, two women were fasting and suffered the pangs of hunger to such an extent that the fast became unbearable and both were at the point of death. The Sahabah RA brought this to the notice of the Prophet SAW who sent a bowl commanding them to vomit into it. When they both vomitted into the bowl, pieces of meat and fresh blood were found in it.

The Sahabah RA were greatly surprised, upon which our Nabi SAW said:

"They fasted with Halal food from Allah, but partook of Haraam food by backbiting other people."

From the above, it also becomes clear that, by backbiting during fasting, the fast becomes so much more harder; and it was for this reason that both women in the above narration were near death. Similar is the case with other sinful acts, and experience shows that for the faithful, Allah-fearing persons, fasting is no hardship, whereas the sinful find it too hard to bear. One should therefore stay away from sins - especially major sins, like backbiting and slander, which are often indulged in to while away the time.

Let us take heed that Allah SWT actually says in the Qur'an that backbiting is tantamount to the actual eating of the flesh of one's dead brother. We find this also narrated in various Ahadith.

Once the Prophet Muhammad SAW, upon seeing some people, asked them to pick their teeth.

They said that they had not tasted any meat that day.

Nonetheless, the Prophet SAW said:

"So and so's flesh is sticking to your teeth."

It transpired that they had been backbiting. May Allah keep us safe from this evil, because we are very neglectful of this warning. All are guilty of this. Not to speak of the common man, even the people of importance indulge in it, and worse - even the religious people in their gatherings do not avoid backbiting. Worst of all is the fact that we do not even realise what backbiting is; even when we suspect ourselves of this, we try to cover it up 'camouflaged' by narration of some event.

One of the Sahabah RA inquired from Rasulullah SAW:

"What is backbiting?"

Rasulullah SAW replied:

"To mention something about your brother behind his back, which he would resent."

The Sahabi RA then said:

"And is it still backbiting if the thing mentioned about him is really true?"

Our dear Nabi SAW said:

"In that case (i.e. if that which was mentioned is really true) - then it is precisely backbiting; but if what is mentioned is false, then you have in fact slandered him."

We should know that the sin of backbiting is worse than fornication, while the sin of slander is worse than killing another Muslim.

Once the Prophet Muhammad SAW passed by two graves.

Nabi SAW said:

"On both the inmates of these graves, punishment is being inflicted in the grave. One is being punished because of backbiting, the other because of not having taken precautions (to stay clean) when passing urine."

Rasulullah SAW also said:

"There are more than seventy degrees of evil in Riba (usury/interest). The lowest form of it is comparable to committing incest with one's own mother; and taking one Dirham of interest is an evil worse than having fornicated thirty five times. The worst and most evil degree of taking interest is the slandering of a Muslim."


(3) Thirdly, we should be careful that the ears are kept away from listening to anything Makruh (undesirable). It is equally Haraam to listen to anything that should not be said.

Rasulullah SAW has said:

"In backbiting, both the backbiter and the one who listens to it are equal partners in sin."


(4) Fourthly, the rest of the body should be kept away from sin and unlawful things. Neither should the hands touch it, nor the feet walk towards it. With the stomach, special care should be taken, especially at the time of Iftaar, that no such thing enters it about which there is any doubt of it being Halaal. When a person fasts and, at Iftaar time, breaks his fast with Haraam food, he is like a sick person who takes medicine as a cure, but also adds a little poison, which destroys him.


(5) Fifthly, after having fasted, it is not advisable to fill the stomach completely even with Halaal food at Iftaar, because then the purpose of fasting is defeated. Fasting seeks to diminish one's carnal desires and increase one's faith and spiritual powers. For eleven months, we eat and drink freely enough, in Ramadhan this should be cut down to a minimum. We have a bad habit of filling our bellies at Iftaar to make up for what was lost, and again at Sahur in preparation for the day, thus actually increasing our average consumption. Ramadhan for such people gives an edge to their appetite. Many such items of food are eaten that we normally do not eat at other times. This type of eating habit is completely against the spirit of Ramadhan and the true spirit of fasting.

Imam Ghazali RA has asked the same question:

"When the object of fasting is to conquer our carnal passions in opposition to Iblis (Shaytaan), how can this possibly be done by eating excessively at Iftaar?"

Actually in that case we have only altered the times of eating, and not really fasted. In fact by having various types of delicacies, we consume even more than in normal times. The result is that, instead of lessening the carnal desires, these are considerably increased. The real benefit of fasting comes as a result of actual hunger in the true sense.

Our Nabi SAW said:

Shaytaan flows through the body of man like blood; so, close up his path by remaining hungry." ( i.e. when the body is hungry, the spirit receives strength.)

Apart from hunger, fasting gives us an opportunity to appreciate the condition of the poor and destitute, and thus engenders sympathetic feelings towards them. This too can be attained by remaining hungry and not by filling the stomach with delicious foods at Sahur, so that one does not feel hungry until Iftaar.

Once a person went to Bishr Haafi RA, whom he found shivering in the cold, in spite of having warm clothes lying at his side.

That person inquired:

"Is this a time for taking off the clothes?"

Bishr RA replied:

"There are numerous poor and needy ones; I am unable to sympathise with them; the least I could do is to be in their condition."

At this juncture it is important to understand that the Fuqaha and the Ulama of Tasawwuf both plead for the same attitude in fasting. Thus the technicalities of fasting has its spiritual significance and vice versa.

In the kitab entitled Maraqi-ul-Falaah, it is written:

"Do not eat excessively at Sahur, as this is a way to lose the object of fasting."

Sheikh Thanwi RA writes:

"When hunger is really felt, the reward for fasting becomes definitely more. Similarly, a feeling is developed for the poor and hungry ones."

The Prophet SAW himself said:

"Allah does not dislike the filling of anything to the brim more than He dislikes the filling of the stomach."

On another occasion, the Prophet SAW is reported to have said:

"A few morsels should suffice which can keep back straight."

"The best way for man is that one third should be filled with food, one third with drink while the other third remains empty."

Rasulullah SAW himself used to fast for days on end, without eating in between.


(6) The sixth point is that - after fasting, one should always have some anxiety as to whether one's fast had been accepted by Allah or not. This should be the case with all forms of our Ibadah (worship). The fact is, one never knows whether some important part may have been left out, of which no notice was taken. One should always fear that Allah may reject one's deeds.

Rasulullah SAW said:

"Many reciters of the Qur'an are being cursed by the Qur'an."

Rasulullah SAW also said:

"On the Day of Judgement one of those with whom Allah shall reckon first shall be a Shahid (a martyr in the path of Allah).

Allah shall call him and remind him of all His favours to him, which he shall admit.

He shall then be asked:

"What have you done by way of expressing gratitude for these favours?"

The Shahid shall reply:

"I fought in Your cause till I became a Shahid."

Allah shall reply:

"It is not so; you fought so that you can be called a brave man; and so it has been said."

Thereafter, it shall be commanded that he be dragged face on the ground and cast into Jahannam.

Thereafter, an 'Aalim (scholar) shall be called.

He too shall be reminded of Allah's favours and asked the same question.

He shall reply:

"O Lord! I sought to acquire knowledge, taught others and for Your sake recited the Qur'an."

Allah shall say:

"This is not true. You did all that, merely so that, it may be said that you are learned; and so, it has been said."

Then it shall be commanded that he too be dragged, face on the ground, and cast into Jahannam.

Thereafter a rich man shall be called.

After being reminded of Allah's favours, and admitting them, in reply to Allah's question as to what he did to express His gratitude, he shall reply:

"There was no worthy cause wherein I did not spend in charity for Your sake."

Allah's reply shall be:

"Not true. You did all that, so that it may be said that you are very generous. And so it has been said."

Then it shall be commanded that he too be dragged, face on the ground, and cast into Jahannam."

Many such incidents are related in Ahadith. Thus, a fasting person should not only be sincere but also hope that Allah will accept it.

To conclude, the above-mentioned six things are compulsory for all truly righteous persons.


As for the exceptionally pious ones, a seventh point is added.

(7) That is, during fasting, the heart should not be turned towards anyone except Allah, so much so that during the course of the fast there should be no worry as to whether there shall be something to eat for Iftaar.

Infact some Ulama even consider it a fault to think about food for Iftaar, or that one should endeavour to acquire something, because this shows lack of faith in Allah's promise of being responsible for the granting of Rizq (sustenance).

In the commentary of Ihya-Ulumuddin, the author goes so far as to relate that, should something for Iftaar arrive from somewhere before the time of Iftaar, the Mashaikh (spiritual guide) would give it to somebody else, for fear that for the rest of that day the heart may be distracted from Allah by keeping it. This can of course, only be carried out by the exceptionally pious ones. We cannot even imagine having such strong faith. Should we try to follow without it, we may destroy ourselves.

The Qur'an commands:

"Fasting has been prescribed for you."

The commentators of the Qur'an say that from the above verse, it is deduced that fasting is made compulsory for every part of the body.

Thus -

Fasting of the tongue means to avoid falsehood, etc.

Fasting of the ears means not listening to evil.

Fasting of the eyes means not to look at any form of evil and sirl.

Fasting of the self means to be free from all carnal desires.

Fasting of the heart means casting out from it the love of worldly things.

Fasting of the mind means avoiding thoughts about anything other than Allah.

The worthiness of knowledge is when it is practiced.

Virtues of Ramadhan - Hadith 08

Abu Hurairah RA relates that Rasulullah SAW said:

"Many of those who fast obtain nothing through such fasting except hunger, and many a one performs Solat by night but obtains nothing by it, except the discomfort of staying awake."


COMMENTARY

With regard to the above Hadith, the scholars of Islam have mentioned three different interpretary explanations:

First, this Hadith may refer to those who fast during the day and then for Iftaar eat food that is Haraam - and thus, all the reward for fasting is lost because of the greater sin of eating Haraam and nothing is gained except remaining hungry.

Secondly, it refers to those who fast duly but, during fasting, engage themselves in backbiting and slandering others.

Thirdly, the person referred to may be one who, while fasting, did not stay away from evil and sin.

In the above Hadith all such possibilities are included. Similar is the case of the person performing Solat all night voluntarily - but because of backbiting or any other sinful act (e.g. missing Subuh Solat or keeping awake for show), his night of devotion goes unrewarded. What a waste. What a shame.

Virtues of Ramadhan - Hadith 07

Abdullah ibn Umar RA relates that Rasulullah SAW said:

"Verily Allah and His Malaa'ikah (Angels) send Mercy upon those who eat Sahur."


COMMENTARY

How great is Allah's favour upon us that even the partaking of food before dawn for fasting is so greatly rewarded. There are many Ahadith in which the virtues of Sahur are expounded and the rewards mentioned.

Allaamah Ain RA, a commentator of Sahih Bukhari has quoted the virtues of Sahur from seventeen different Sahabah RA and all the Ulama of the Ahlus Sunnah Wal Jama'ah are agreed on it being Mustahab (desirable).

Many people are deprived of the great reward granted for partaking in Sahur because of their own laziness. Some even go so far as to finish Taraweeh, and then eat (what they were actually suppose to partake for Sahur!) and go to bed. What great blessings do they lose!

Sahur actually means partaking of food shortly before dawn. Some Ulama say that the time for Sahur commences only after half the night has passed (Mirquat). Certain Ulama have divided the night into six portions, stating that the last one of these is the time of Sahur, so that, when the night (from sunset till dawn) extends over twelve hours, then only the last two hours would be the correct time for Sahur.

Thus, it must be remembered that to eat at the latest possible time is better and greater in reward than eating earlier, subject to the condition that no doubt remains as to whether Sahur had been eaten before the time of dawn. The Ahaadith are full of the virtues of Sahur.

Rasulullah SAW said:

"The difference between our fasting and that of the Ahl-ul-Kitaab (Jews and Christians) lies in our partaking of food at Sahur which they do not."

The Prophet Muhammad SAW has also said:

"Eat Sahur, because in it lie great blessings."

Another narration attrbuted to the Prophet SAW affirms:

"In three things, are the great blessings:

(1) in Jama'ah (company),

(2) in eating Thareed, and

(3) in Sahur."


In the above Hadith, the use of the word Jama'ah is general, wherefrom we deduce that it includes Solat with congregation and all those righteous deeds done in company, because Allah's help comes to them.

As with regards to Thareed, this is a tasty preparation, in which baked bread is cooked with meat.

The third thing mentioned in this Hadith is Sahur. Whenever Rasulullah SAW used to invite any of his Companions RA to eat Sahur with him, he (SAW) used to say:

"Come and partake of blessed food with me."

One Hadith mentions that Rasulullah SAW says:

"Eat Sahur and strengthen yourself for the fast. And sleep in the afternoon (siesta), so as to gain assistance in waking up in the latter portion of the night (for Ibadah)."

Abdullah bin Haarith RA reports that one of the Sahabah RA said:

"I once visited Rasulullah (SAW) at a time when he was busy in partaking of Sahur.

Rasulullah (SAW) then said:

"This is a thing full of blessings, which Allah has granted you. Do not give it up." "

Rasulullah SAW in urging us repeatedly for the partaking of Sahur has said:

"Even though there be no food, then one date should be eaten or a drink of water taken."

Thus, when there are definitely great advantages and reward in Sahur, Muslims should endeavour to observe this practice as much as possible.

As always - as in all things, moderation is important, and going beyond the bounds of moderation is harmful. Thus, neither should so little be eaten that one feels weak throughout the period of fasting, nor should so much be eaten that it causes discomfort. Repeatedly, we have been prohibited from filling the stomach excessively.

Ibn Hajar RA, in his commentary on Sahih Bukhari - has mentioned various reasons for the blessedness of Sahur:

1. Because in it - the Sunnah of Rasulullah SAW is followed.

2. Through Sahur, we differentiate ourselves from the ways of the Ahl-ul-Kitaab, which we are at all times called upon to do.

3. It provides strength for Ibadah.

4. It promotes greater sincerity in Ibadah.

5. It aids in elimination of bad temper, which normally comes about as result of hunger.

6. Sahur is the time when prayers are accepted.

7. At the time of Sahur, one gets the opportunity to remember Allah, make Zikr and lift up the hand to Allah SWT in supplication.

The above are a few of the major reasons. There are many others as well.

Our pious scholars have given us a grand advice with regards to the eating during Sahur. Thus - the amount to be eaten varies according to different persons and their activities. Foe example, for those students who are busy seeking knowledge of Deen, too little food at Sahur as well as Iftaar will be harmful, and hence for them it is better not to have too little, because they seek Deeni knowledge, which is very important for the preservation and spread of Islam. Similar is the case of those who are busy with Zikr and other Deeni activities. On the other hand, other people who have no such hard work to do should eat little at Sahur, to obtain the spiritual benefit of fasting.

Once Rasulullah SAW announced to those proceeding for Jihad:

"There is no virtue in fasting while travelling."

To explain - this incident occurred during the month of Ramadhan, when some of the Sahabah RA were fasting.

Allamah Sha'raani RA have explained with regards to this:

"A covenant was made with us that we shall not fill our stomachs (completely) when eating, especially in the nights of Ramadhan."

It is better that one should eat less in the nights of Ramadhan than on other nights. After all, what is the use of fasting after having filled oneself at Sahur and at Iftar?

Sharah Ihya Ulumuddin mentions the experiences of some saints, such as Sahl bin Abdullah Tastari RA, who used to eat only once every fifteen days, and while in Ramadhan he ate only one morsel; but in order to follow the Sunnah, he used to have a drink of water daily for Sahur and Iftar.

Shaykh Junayd RA always used to fast throughout the year. However, when his noble friends would visit him occasionally, he used to break his fast and eat with them, saying:

"The virtue of breaking fast and eating with (such noble) friends is not less than that of "Nafl" fasting."

Similarly, we can mention the experiences of numerous saints who through eating less used to discipline their inner-selves. However, let us bear in mind that it should not be carried to such extremes that the religious activities and responsibilities are neglected, as a result of weakness of the body.

Virtues of Ramadhan - Hadith 06

Abu Hurairah RA reports that Rasulullah SAW said:

"There are three people whose Du'as is not rejected;

(1) the fasting person until he breaks the fast,

(2) the just ruler, and

(3) the oppressed person - whose Du'a Allah lifts above the clouds and opens unto it the doors of Heaven, and Allah says: "I swear by My honour, verily I shall assist you, even though it may be after some time."


COMMENTARY

It is reported from Ai'shah RA that when Ramadhan appeared, the colour of Rasulullah SAW's face used to change. He then used to increase his Solat, become even more humble in his Du'as and exhibit even more fear of Allah. According to another report, he hardly ever lay down in bed until Ramadhan came to an end. Further, it is stated that the angels carrying the Throne (Arsh)are commanded in Ramadhan to leave aside everything else and recite "Ameen" to the Du'as of those who fast.

Numerous are the Ahadith stating that the fasting person's Du'as are answered.

When Allah has so promised, and his truthful Messenger SAW has already informed us, there should be no doubt whatsoever about the truth of these reports. Yet it is strange to many people that, in spite of this, we still find such people who apparently do not get what they make Du'a for. They ask and do not receive; but this does not mean that their Du'as have been rejected. One should at this point understand the significance of a Du'a being answered.

Rasulullah SAW has informed us that, when a Muslim prays for anything from Allah, on the condition that he does not pray for breaking off from his near of kin or for anything sinful, he definitely receives one out of the following three things:

(1) he gets the exact thing which he asked;

(2) if that is not received, then Allah either removes from his path some great calamity in exchange for what he desired; or

(3) the reward for that thing for which he prayed is stored for him in the Hereafter.

Another Hadith states that on the Day of Judgement, Allah will call a servant of His, and say to him:

"O my servant, I used to command you to ask of Me and promised to answer. Did you beg of Me?

The servant will answer:

"Yes I did."

Then Allah shall reply:

"You did not put forth any Du'a which has not been accepted. You prayed that a certain calamity should be removed, which I did for you in the wordly life. You prayed that a certain sorrow should be cast off you, but result of that Du'a was not known to you. For that, I fixed for you such and such a reward in the Hereafter."

Rasulullah SAW says that the man shall again be reminded of each and every Du'a and he shall be shown how it had been fulfilled in the world or else what reward had been stored for him in the Hereafter. On seeing that reward, he shall wish that not a single Du'a of his had heen answered on Earth, so that he could receive the full reward only in the Hereafter.

Yes, prayer is indeed very important, and to neglect it at any time is a matter of great loss. Even when the outward signs seem to indicate that our Du'as is not answered, hope should not be lost.

It is clear that Allah in answering Du'as considers first of all our own good and welfare. Should Allah find that granting us what we beseech from Him is in our welfare and interest, Allah grants it, otherwise not. Actually it is Allah's favour on us that we do not always get what we ask for because very often, due to our lack of understanding, we beg for things that are not beneficial at a particular time.

Here, let us draw our attention to the fact that men as well as women suffer from a bad habit of cursing their children in their anger and affliction. Beware of this. As preordained by Allah, there are certain occasions when whatever prayer be made is immediately answered. So sometimes, due to our own stupidity, the child is cursed and when the effect of that same curse comes upon the child and lands him into a calamity, the parents go about crying and wailing.

Rasulullah SAW commanded us not to curse ourselves, our children, possessions, or servants. It is just possible that the curse is uttered at a time when all requests are granted, especially in Ramadhan, which is replete with such special Mustajab (accepted) moments. Hence, in this month, great care should be taken.

Abdullah ibn Mas'ud RA reports that on every night of Ramadhan, a crier from the Heavens calls out:

"O you seeker of good, come near,"

"O You seeker of evil, turn away (from evil) and open your eyes."

Thereafter that Angel calls out:

"Is there any seeker of forgiveness, that he may be forgiven?"

"Is there any one with a Du'a, that his prayer may be heard?"

"Is there anyone wanting anything, so that his wish may be fulfilled?"

Lastly, it should be borne in mind that there are certain conditions under which prayers are accepted; in the absence of these, prayers may be often rejected.

Among these is the consumption of Halal food: When Haraam is consumed, Du'as are not accepted.

Rasulullah said:

"Many a greatly distressed person lifts up his hands to the Heavens. praying and crying:

"O Allah, O Allah."

But the food he eats is Haraam,

What he drinks is Haraam,

His clothes are of Haraam,

then in such cases how can his Solat be accepted?'

A story is related about a group of people in Kufah, whose Du'as used to be always accepted. Whenever a bad ruler was placed over them, they used to pray for a curse upon him, which quickly came to destroy him. When Hajjaj bin Yusuf became ruler there, he invited these people amongst others, to a feast.

After they had all eaten, he said:

"I am no longer afraid of the curse upon me from these people, because Haraam food has now entered their stomachs."

At this stage, let us ponder over how much Haraam is being consumed in these times, when people are even trying to make permissible the taking of interest money. We find out people going so far as to think that bribery and what is obtained through it is permissible, while our merchants very often justify their deceiving people when trading with them.

Virtues of Ramadhan - Hadith 05

Abu Sa'eed Khudri RA relates that Rasulullah SAW said:

"During each day and night of Ramadhan, Allah sets free a great number of souls from Hell. And for every Muslim, during each day and night, at least one prayer is certainly accepted."


COMMENTARY

Apart from this Hadith, there are many others stating that the Du'as of a fasting person is accepted (Mustajab). In one Hadith, we read that the Du'as is accepted at the time of Iftaar (breaking the fast), but we are generally so absorbed in eating that we neglect this opportunity.

The well-known Du'a at Iftaar is:

"O Allah - for You have I fasted, in You do I believe, and on You do I rely, and now I break this fast with food coming from you."

Abdullah bin Amr RA used to make the following Du'a at Iftaar:

"O Allah I beg You, through Your infinite Mercy, which surrounds all things, to forgive me."

In some books we read that Rasulullah SAW used to say:

"O You who are Great in Bounties, forgive me."

Many other prayers have been indicated for Iftaar, but no special Du'a is fixed. This time at Iftaar is truly a time when one's Du'a is accepted. Thus, let us submit before Allah all our needs.

Virtues of Ramadhan - Hadith 04

Ubadah bin Saamit RA reports that - Rasulullah (SAW) said one day when Ramadhan had drawn near:

"The month of Ramadhan, the month of blessings has come to you, wherein Allah turns towards you and sends down to you His special Mercy, forgives your faults, accepts prayers, appreciates your competition for the greatest, good and boasts to the Angels about you. So, show to Allah your righteousness; for verily, the most pitiable and unfortunate one is he who is deprived of Allah's Mercy in this month."


COMMENTARY

In this Hadith, we read about the spirit of competition among the Believers, each one trying to do more good deeds than the other. In certain parts of the world, where there are pious Muslim communities, there are even womenfolk who vie with one another, the one trying to recite more of the Qur'an than her contemporaries, so that, in spite of domestic responsibilities - up to fifteen to twenty Juz (parts) of the Qur'an are read by each lady daily. Such is their yearning for Ramadhan.

Virtues of Ramadhan - Hadith 03

Reported from Haakim RA:

Ka'ab bin Ujra RA relates:

"Rasulullah (SAW) said:

"Come near to the mimbar."

- and we came near to the mimbar.

When he ascended the First step of the mimbar he said:

"Ameen."

When he ascended the second step of the mimbar he said:

"Ameen."

When he ascended the third step he said:

"Ameen."

When he descended we said:

"O' Rasulullah, we have heard from you today something which we never heard before."

He (the Prophet Muhammad SAW) said:

"When I ascended the first step, Jibril AS appeared before me and said:

"Woe unto him who found the blessed month of Ramadhan and let it pass by without gaining forgiveness."

Upon that I said:

"Aameen."

When I ascended the second step, he (Jibril AS) said:

"Woe unto him before whom thy (the Prophet SAW's) name is mentioned and then does not read Salawat upon you."

I replied:

"Ameen."

When I ascended the third step he (Jibril AS) said:

"Woe unto the person in whose presence both parents or one of them attain old age, and (through failure to serve them) is not allowed to enter Jannah."

I said:

"Ameen."

Virtues of Ramadhan - Hadith 02

As narrated by Imam Ahmad RA, Imam Bazzaar RA and Imam Bayhaqi RA:

Abu Hurairah RA relates that Rasulullah SAW said:

"My Ummah were given five things for Ramadhan which were not given to anyone except them.

(1) For them, the smell from the mouth of a fasting person is more sweeter to Allah than the fragrant smell of musk.

(2) On their behalf the fish in the sea seek forgiveness for the fasting persons until they break their fast.

(3) Allah prepares and decorates a special garden in Jannah everyday and then says (to it):

"The time is near when faithful servants shall cast aside the great trials of the world and come to you."

(4) In this month (for them) evil-minded Shaytaan is chained so as not to reach unto those evils to which they normally reach during other months besides Ramadhan.

(5) On the last night of Ramadhan they are forgiven."

The Sahabah Ra thereupon enquired:

"O' Messenger of Allah, is that last night Laylatul Qadr?"

Rasulullah (SAW) replied:

"No. But it is only right that a servant should be given his reward on having completed his service."

Virtues of Ramadhan - Hadith 01

As narrated in Saheeh Ibn Khuzaimah:

Salman RA reports:

"On the last day of Sha'baan Rasulullah (SAW) addressed us and said:

"O' people - there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than a thousand months. It is a month in which Allah has made Fasting compulsory by day; and has made sunnah the Taraweeh by night. Whosoever intends drawing near to Allah by performing any virtuous deed - for such person shall be the reward like the one who had performed a fardh (obligatory act) in any other time. And whoever performs a fardh, shall be blessed with the reward of seventy faraa-idh (obligatory acts) in any other time.

This is indeed the month of patience, and the reward for true patience is Jannah (Paradise). It is the month of sympathy with one's fellowmen. It is the month wherein a true believer's rizq (provisions) is increased. Whosoever feeds another who fasted, in order to break the fast at sunset, for the feeder there shall be forgiveness of sins and emancipation from the fire of Jahannam (Hell), and for such feeder shall be the same reward as the one who Fasted (who he fed) without that person's reward being decreased in the least."

Thereupon we said:

"O' Messenger of Allah (SAW), not all of us possess the means whereby we can give a fasting person to break his fast."

Rasulullah (SAW) replied:

"Allah grants the same reward to the one who gives a fasting person to break the fast a mere date, or a drink of water, or a sip of milk."

(Rasulullah SAW then continued -)

"This is a month - the first of which brings Allah's mercy, the middle of which brings His forgiveness and the last of which brings emancipation from the fire of Jahannam.

Whosoever lessens the burden of his servants (bondsmen) in this month, Allah will forgive him and free him from the fire of Jahannam.

And in this month four things you should continue to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot do.

Those which shall be to please your Lord, are that -

(1) you should in great quantity bear witness that there is no deity to worship except Allah (i.e. recite the Kalimah Tayyibah Laa llaaha illallaah) and

(2) make much Istighfaar beg Allah's forgiveness with Astagirfirullaah).

And as for those without which you cannot do -

(1) you should beg of Allah, entrance into Paradise, and

(2) ask refuge in Him from Jahannam.

And whoever gave a person who fasted water to drink, Allah shall grant that giver to drink from my fountain, such a drink where after that person shall never again feel thirsty until he enters Jannah." "


COMMENTARY

All the points which this Hadith draws attention have been further emphasised in numerous other Ahadith on the great virtues of Ramadhan. Quite a number of important points are brought to our notice here.

Firstly, it should be noted that Rasulullah SAW delivered this sermon at the end of the month of Sha'baan. The obvious reason being that he (SAW) intended to put into our minds the great importance of Ramadhan, so that we could remember and not allow one second of this month to go by without giving it the full importance it deserves.

Thereafter attention is drawn to Laylatul Qadr. (We will cover more in future posts InshaAllah.)

Then attention is drawn to the fact that fasting has been made compulsory by Allah who also made sunnah the Taraweeh Solah by night.

From this Hadith it is noted that the command for Taraweeh prayers too comes from Allah Himself.

Besides this - in all the Ahadith wherein Rasulullah SAW says, "I have made it sunnah", the purpose is to emphasise its great importance. All the authorities of the Ahlus Sunnah Wal Jama'ah are agreed upon the fact that Taraweeh is Sunnah, and all authorities of the Ahlus Sunnah Wal Jama'ah confirm that the number of raka'ats is twenty, and it should be held in the mosque in congregation (for men), and the whole Qur'an should be recited in it.

Some Ulama of the Ahlus Sunnah Wal Jama'ah have further emphasised - that should the people of any town fail to perform Taraweeh prayers, the Muslim ruler should make them do so by force.