FAZA'IL-E-A'MAAL PART 6 VIRTUES OF RAMADHAAN

BLESSINGS AND REWARDS OF KEEPINGS FAST

HADITH No. 1
Salmaan (RA) reports, "On the last day of Sha-baan Rasulullah (SAW) addressed us and said, '0 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 Taraaweeh 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 in any other time. And whoever performs a fardh, shall be blessed with the reward of seventy faraa-idh 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 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 persons reward being decreased in the least." Thereupon we said, "0 messenger of Allah, 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." "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 Jahan-nam." "Whosoever lessens the burden of his servants (bonds-men) 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 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 make much Istighfaar beg Allah's forgiveness with Astagirfirullaah)." And as for those without which you cannot do, you should beg of Allah, entrance into paradise and 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." Reported by ibn Khuzaimah in his 'Saheeh.

COMMENTARY
All the points which this Hadith draws attention have been further emphasized in numerous other Ahaadith on the great virtues of Ramadhaan. Quite a number of important points are brought to our notice.

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 intended to put into our minds the great importance of Ramadhaan 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, about which more is said later. Then attention is drawn to the fact that fasting has been made compulsory by Allah who also made sunnah the Taraaweeh 'salaah by night. From this Hadith it is noted that the command for Taraaweeh prayers too comes from Allah Himself. Besides this in all the Ahadith wherein Rasulullah (SAW) says, I have made it sunnah", is mainly to emphasize its importance. All the authorities of the Ahlus sunnah wal Jamaa'ah are agreed upon the fact that Taraaweeh is sunnah. (Bur-haan mentions that only the Rawaafidh deny this.) Maulana Shaah Abdulhaq Dehlawi wrote in his book: "Maa Thabata Bis sunnah" that should the people of any town fail to perform Taraaweeh prayers, the Muslim ruler should make them do so by force.

HADITH - 2
Abu Hurayrah relates that Rasulullah (SAW) said, "My Ummah were given five things for Ramadhaan which were not given to anyone except them. For them, the smell from the mouth of a fasting person is more sweeter to Allah than the fragrant smell of musk. On their behalf the fish in the sea seek forgiveness for the fasting persons until they break their fast. 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". 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 Ramadhaan. On the last night of Ramadhaan they are forgiven". The Sahaabah R.A. thereupon enquired, "0 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". Reported by Ahmad, Bazzaar and Bayhaqi

HADITH - 3
Kaab bin Ujra 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 "Aameen". When he ascended the second step of the mimbar he said, "Aameen". When he ascended the third step he said, "Aameen". When he descended we said, "0 Rasul of Allah, we have heard from you today something which we never heard before". He said, When I ascended the first step) Jibra-eel A.S. appeared before me and said, "Woe to him who found the blessed month of Ramadhaan and let it pass by without gaining forgiveness", Upon that I said, "Aameen". When I ascended the second step, he said "Woe to him before whom thy name is mentioned and then does not read Durood (salaat alan Nabi) on you". I replied "Aameen". When I ascended the third step he 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 "Aameen". Reported by Haakim.

HADITH - 4
Ubaadah bin Saamit (Radhiallaahu nhu) reports that Rasulullah (Sallallaahu layhi Wasallam) said one day when Ramadhaan 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 our own home, I am greatly pleased on seeing how even the womenfolk vie with each other, the one trying to recite more of the Qur'aan than the others, so that, in spite of domestic responsibilities, fifteen to twenty 'juz' (Parts) of the Qur'aan are read by each one daily. I mention this only out of a sense of gratitude to Allah, mentioning His favour, and not to boast of it. May Allah accept their deeds and ours, and increase us all in good deeds.

HADITH - 5
Abu Saeed Khudri (Radhiallahu anh) relates that Rasulullah (Sallallaahu alaihi wasallam) 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'aa' of a fasting person is accepted (Mustajaab). In one Hadith, we read that the 'Du'aa'is accepted at the time of 'Iftaar', but we are generally so absorbed in eating that we neglect this opportunity. The well-known 'Duaa' 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 (Radhiallahu anhu) used to make the following 'Duaa' 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 (Sallallaahu Alayhi Wasallam) used to say: "O You who are Great in Bounties, forgive me." Many other prayers have been indicated for 'Iftaar', but no special 'Dua' is fixed. This time (at iftaar) is one when 'Duaa' is accepted; submit before Allah all your needs (and, if you remember, then make "Du'aa' for me too.)

HADITH - 6
Abu Hurairah (Radhiallaahu anhu) reports: Rasulullah (Sallallaahu alaihi wasallam) said: "There are three people whose "Du'aa" is not rejected; the fasting person until he breaks the fast, the just ruler, and the oppressed person, whose 'Dua' 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
In 'Durr Manthur' it is reported from Aa'isha (Radhiallahu anha) that, when Ramadhan appeared, the colour of Rasulullah's face used to change. He then used to increase his "Salaat", become even more humble in his "Duaas" 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 are commanded in Ramadhan to leave aside everything else and recite "Aameen" to the "Duaas" of those who fast. Numerous are the Ahaadith stating that the fasting person's 'Du'aas' are answered. When Allah has so promised. and his truthful 'Nabi' (Sallallaaho alaihe wasallam) has informed us, there should be no doubt whatsoever about the truth of these reports. Yet it is strange that, in spite of this, we still find such people who apparently do not get what they pray for. They ask and do not receive; but this does not mean that their prayers have been rejected. One should at this point understand the significance of a 'Dua' being answered. Rasulullah (Sallallaho alaihe wasallam) 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: he gets the exact thing which he asked. If that is not received, then Allah either removes from his path some great calamity in exchange for what he desired, or the reward for that thing for which he prayed is stored for him in the Hereafter. Another Hadith states that on the day of "Qiyaamah", Allah will call his servant, 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 prayer 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 prayer was not known to you. For that, I fixed for you such and such a reward in the Hereafter. Rasulullah (Sallallaho alaihi wasallam) says that the man shall again be reminded of each and every prayer 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 prayer 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 prayer is not answered, hope should not be lost. Even from the lengthy Hadith at the end of this booklet, it is clear that Allah in answering prayers 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, He 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 I must draw your 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 (Sallallaho alaihe wasallam) 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 "Mustajaab" (accepted) moments. Hence, in this month, great care should be taken.

Ibn Masood(Radhi Allaho anho) 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 prayer, that his praver 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 use of 'Halaal' food: When 'Haraam' is consumed, the prayers 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 prayer be accepted?' A story is related about a group of people in Kufa, whose prayers 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 Hajjaaj 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.)

HADITH - 7
Ibn Umar (Radhi Allaho anho) relates: Rasulullah (Sallallaho alaihe wasallam) said: 'Verily Allah and His Malaa'ikah send Mercy upon those who eat 'Sehri' (sower-Suhoor)."

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 Ahaadith in which the virtues of "Sehri" are expounded and the rewards mentioned. Allaamah Ain - Commentator on Bukhari - has quoted the virtues of "Sehri" from seventeen different 'Sahaabah' and all the "Ulama" are agreed on its being "Mustahab" (desirable). Many people are deprived of this great reward because of their own laziness. Some even go so far as to finish 'Taraweeh', eat (what they suppose to be "Sehri'!) and go to bed. What great blessings do they lose! "Sehri" actually means partaking of food shortly before dawn. Some authorities say that the time for "Sehri" commences after half the night has passed (Mirquat). The author of Kash-shaff (Zamakhshari) divided the night into six portions, stating that the last one of these is the time of "Sehri"; so that, when the night (from sunset till dawn) extends over twelve hours, the last two hours would be the correct time for "Sehri". Then it must also 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 "Sehri" had been eaten before the time of dawn. The Ahaadith are full of virtues of "Sehri". Rasulullah (Sallallahu alaihe wasallam) said: 'The difference between our fasting and that of the Ahlul-Kitaab (Jews and Christians) lies in our partaking of food at "Sehri" which they do not." The Prophet has said, "Eat Sehri, because in it lie great blessings; and again. "In three things, are the great blessings: in "Jama'ah" (company), in eating "Thareed" and in "Sehri". In this Hadith, the use of the word "Jama'ah" is general, wherefrom we deduce that it includes "Salaat" with "Jamaa'ah" and all those righteous deeds done in company, as thus Allah's help comes to them. "Thareed" is a tasty preparation, in which baked bread is cooked with meat. The third thing mentioned in this Hadith is "Sehri". When Rasulullah (Sallallaho alaihe wasallam) used to invite any of the companions to eat "Sehri" with him, he used to say: "Come and partake of blessed food with me." One Hadith says: "Eat 'Sehri' 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 "Ibaadah")." Abdullah bin Haarith (Radhiallahu Anhu) reports that one of the Sahaaba said: "I once visited Rasulullah (Sallallaho alaihi wasallam) at a time when he was busy in partaking of 'Sehri'. Rasulullah then said: "This is a thing full of blessings, which Allah has granted you. Do not give it up." Rasulullah (Sallallaho alaihe wasallam) in urging us repeatedly for 'Sehri' 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 'Sehri', Muslims should endeavour to observe this practice as much as possible. However, in all things moderation is important, and going beyond the bounds of moderation is harmful: 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. In his commentary on "Sahih Bukhari", Ibne Hajar has mentioned various reasons for the blessedness of "Sehri":

Because in it, the 'Sunnah' is followed. Through "Sehri", we differentiate ourselves from the ways of Ahlul-Kitaab, which we are at all times called upon to do. It provides strength for "Ibaadah" It promotes greater sincerity in "Ibaadah" It aids in elimination of bad temper, which normally comes about as result of hunger. 'Sehri' is the time when prayers are accepted. At the time of 'Sehri', one gets the opportunity to remember Allah, makes Dhikr and lifts up the hand to Him in prayer.

These are a few of the major reasons; there are many others as well. Some 'Sufis' are in doubt as to whether the eating of 'Sehri' conflicts with the object of fasting or not. They maintain that the object of fasting is to stay away from food, drink and sexual desires, therefore 'Sehri' is against the object of fasting. In my opinion 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 'Sehri' as well as 'Iftaar' will be harmful; 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 'Dhikr' and other 'Deeni' activities. Other people who have no such hard work to do should eat little at 'Sehri'.</p> Once Rasulullah (Sallallaahu layhi Wasallam) announced to those proceeding for 'Jihaad': 'There is no virtue in fasting while travelling.' That was in the month of Ramadhaan, when some Sahaaba were fasting. Allamah Sha'raani mentions in Sharh Iqna: 'A covenant was made with us that we shall not fill our stomachs (completely) when eating, especially in the nights of Ramadhaan.' It is better that one should eat less in the nights of Ramadhaan than on other nights. After all, what is the utility of fasting after having filled oneself at 'Sehri' and 'Iftaar'? the religious divines have said, 'Whoever remains hungry in Ramadhaan shall remain safe from the evil of 'Shaytaan' throughout the year, until the next Ramadhaan.' Sharah Ihya Ulumuddin mentions the experiences of some saints, such as Sahl bin Abdullah Tastari, who used to eat only once every fifteen days, while in Ramadhaan he ate only one morsel; but in order to follow the Sunnah, he used to have a drink of water daily for 'Sehri' and 'Iftaar'. Shaykh Junayd 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, but 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.

HADITH - 8
Abu,Hurayra (Radhiallaahu nhu) relates that Rasulullah (Sallallaahu layhi Wasallam) said: "Many of those who fast obtain nothing through such fasting except hunger, and many a one performs "Salaat" by' night but obtains nothing by it, except the discomfort of staying awake."

COMMENTARY
With regard to this Hadith, the "Ulama" have mentioned three different interpretations: First, this Hadith may refer to those who fast during the day and then for "Iftaar" eat food that is "Haraam"; all the reward for fasting is lost because of the greater sin of eating 'Haraam' and nothing is gained except remaining hungry. Secondly, it may mean those who fast duly but, during fasting, engage themselves in backbiting and slandering others (see later). Thirdly, the person referred to may be one who, while fasting, did not stay away from evil and sin. In this Hadith all such possibilities are included. Similar is the case of the person performing 'Salaat' all night voluntarily; because of backbiting or any other sinful act (e.g. missing, Fajr salaat or keeping Awake for show), his night of devotion goes unrewarded.

HADITH - 9
Abu Ubaidah (Radhiallaahu nhu) reports: "I have heard RasuluLlah (Sallallaahu layhi Wasallam) saying: "Fasting is a protective Shield for Man, as long as he does not tear up that protection'

COMMENTARY
"Protective shield" here means just as a man protects himself with a shield, similarly fasting protects him from his well-known enemy - 'Shataan'. In other Ahaadith, we are told that fasting saves one from Allah's punishment and Hellfire in the Hereafter. Once somebody inquired from Rasulullah (Sallallaahu layhi Wasallam), "What causes the fast to be rent?" He replied: 'Telling lies and backbiting.' This 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 "Ulema" are of the opinion that lies, backbiting, slander, etc., actually undo the fast just like eating and drinking, but the great majority of "Ulama" believes that the fast is not totally undone, but loses its blessings. The "Ulama" of Islam have mentioned six things, about which care should be taken in fasting:- First, one should keep the eyes away from any place where one should not look; some go so far as to prohibit looking at one's own wife with desire, let alone another woman. Similarly, looking at any evil action or where evil is committed should be avoided. Rasulullah(Sallallaahu layhi Wasallam) said: 'The glance is like an arrow from 'Shataan' 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 'Sufis' 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. Secondly, one should guard the tongue against lies, unnecessary conversation, backbiting, arguments, swearing, etc. In 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 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 (Sallallaahu layhi Wasallam), two women were fasting and suffered the pangs of hunger to such an extent that the fast became unbearable and both were on the point of death. The "Sahaaba" brought this to the notice of our Nabi (Sallallaahu layhi Wasallam), who sent a bowl commanding them to vomit into it. When they both vomitted in the bowl, pieces of meat and fresh blood were found in it. The "Sahaaba" were greatly surprised, upon which our Nabi (Sallallaahu layhi Wasallam) said: "They fasted with 'Halaal' 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; for this reason, both women were near death. Similar is the case with other sinful acts, and experience shows that for the faithful, Godfearing persons, fasting is no hardship, whereas the sinful find it too hard to bear. One should therefore stay away from sins and especially from major sins, like backbiting and slander, which are often indulged in to while away the time. Allah says in the Qur'aan 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, (Sallallaahu layhi Wasallam), on seeing some people, asked them to pick their teeth. They said that they had not tasted any meat that day, on which the Prophet (Sallallaahu layhi Wasallam) 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, even the religious people in their gatherings do not avoid backbiting. Worst of all is the fact that we do not even realize what backbiting is; even when we suspect ourselves of this, we try to cover it up as narration of some event. One of the 'Sahaaba' inquired from Rasulullah (Sallallaahu layhi Wasallam) "What is backbiting?" Rasulullah (Sallallaahu layhi Wasallam) replied: "To mention something about your brother behind his back, which he would resent." The 'Sahaabi' then said: "And is it still backbiting if the thing mentioned about him is really true?" Our Nabi (Sallallaahu layhi Wasallam) said: 'In that case (if that which was mentioned is really true) it is precisely backbiting; but if what is mentioned is false, then you have in fact slandered him." Once our Nabi (Sallallaahu layhi Wasallam) passed by two graves. He 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 ((Sallallaahu layhi Wasallam) also said: "There are more than seventy degrees of evil in (Usury) interest. The lowest form of it is comparable to committing incest with own mother; and taking one 'Dirham' of interest is a worse evil than having fornicated thirty five times. The worst and most evil degree of taking interest is the slandering of a Muslim." In various Ahaadith we are strongly warned against backbiting and slandering a Muslim. I very much wanted to write down here a number of such Ahaadith, because all our gatherings and conversations are generally filled with these evils (backbiting and slander). However I finally decided not to do so, because the topic under discussion here is something else - not actually backbiting. So I once again pray that Allah may keep us safe from this evil. And I beg of my friends and brothers to pray for me too; we are full of inner faults. 'What ailment is there O Allah that is not in me, Heal me from every illness and grant me my needs Verily I have a heart that is sick Verily you are the Healer of the sick' Thirdly, we should be careful that the ears are kept away from listening to anything undesirable (Makrooh). It is equally unlawful to listen to anything that should not be said. Rasulullah (Sallallaahu layhi Wasallam) has said, 'In backbiting, both the bickbiter and the one who listens to it are equal partners in sin.' 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. 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 "Sahi" 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. Imaam Ghazaali asks the same question: "When the object of fasting is to conquer our carnal passions in opposition to 'Iblees' (Satan), 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 (Sallallaahu layhi Wasallam) said: 'Shataan" flows through the body of man like blood; so, close up his path by remaining hunqry," 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 'Sehri", so that one does not feel hungry until "Iftaar". Once a person went to Bishr Haafi, 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 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." The 'Sufis' plead for the same attitude in fasting and so do the "Fuqahaa" (Jurists). In Maraqiul Falaah, it is written. "Do not eat excessively at "Sehri", as this is a way to lose the object of fasting." Allama Tahtaawi writes: "When hunger is really felt, the reward for fasting becomes definitely more. Similarly, a feeling is developed for the poor and hungry ones". Our Nabi (Sallallaahu layhi Wasallam) 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 ((Sallallaahu layhi Wasallam) 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 (Sallallaahu layhi Wasallam) himself used to fast for days on end, without eating in between. I have seen my ustaaz (teacher) Maulana Khalil Ahmad eating only slightly more than one thin (hand-made) bread (roti) at 'Iftaar' and 'Sehri', during the whole month of Ramadhan. When any of his near ones used to urge him to eat more, he would reply: "I am not hungry. I merely sat down to eat because of my friends." About Maulana Shah Abdurraheem Rajpuri, I have heard that in Ramadhan, for days on end, he used to fast, drinking at 'Iftaar' and 'Sehri' only a few cups of tea without milk and nothing else. Once his most trusted follower (and Khalifa) Maulana Shah Abdulqaadir remarked with anxiety: "Hazrat, you will become very weak if you do not eat anything." To this, Maulana Shah Rajpuri replied: "Praise be to Allah, I am experiencing something of the ecstasy of Jannah.'May Allah grant us all the ability to follow those Pious souls.Aameen'. 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 'Ibaadah' (worship). 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 (Sallallaahu layhi Wasallam) said: 'Many reciters of the Qur'an are being cursed by the Qur'an.' He also said: 'On the day of 'Qiyaamah', (judgement) one of those with whom Allah shall reckon first shall be a "Shaheed" (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 'Shaheed' shall reply: 'I fought in Your cause till I became a 'Shaheed". 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'aan." 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 rirh 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 fo express His gratitude, he shall reply: "There was no worthycause 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 Ahaadith. So, a fasting person should not only be sincere but also hope that Allah will accept it. These above mentioned six things are compulsory for all truly righteous persons. As for the exceptionally pious ones, a seventh point is added. 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'. Some Shaikhs 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". In the commentary of 'Ihya Ulumid Deen, the author goes so far as to relate that, should something for "Iftaar" arrive from somewhere before the time of 'Iftaar', the "Mashaikh" 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'aan commands: "Fasting has been prescribed for you." The commentators of the Qur'aan say that from this 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. Similarly, 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.

HADITH - 10
Abu Hurayrah reports that Rasulullah S.W. S.W. said, Whosoever eats on one day of Ramadhaan without a valid reason or excuse or genuine illness (acceptable in Shari-ah), shall never be able to compensate for that day even by fasting the rest of his life Reported by Ahmad, Tirmizhi, Abu Dawood, and Ibn Majah.

COMMENTARY
The view of some ulama is that if anybody has without any valid excuse failed to fast any day of Ramadhaan and dishonored it by eating etc, such a person can never compensate (duly fulfill the Qadhaa) for this violation. Even by fasting for the rest of ones life that person cannot compensate for this one day. Ali and other held the same view. However the cast majority of ulama maintain that where one did not fast one day of Ramadhaan, then only one fast will suffice as compensation. On the other hand, when a person has started to fast in

Ramadhaan and then breaks it during the day without any valid excuse, then according to the Shari-ah, this person shall have to fast continuously for two months without a break in between. No matter what happens, the true virtue and blessings of Ramadhaan will never be attained. This is the meaning of the above Hadith i.e. that where a day of Ramadhaan has been lost without excuse, any number of fasts by way of compensation will not bring back the true blessings of even one day of Ramadhaan. This all is for those who keep the qadhaa fast. How unfortunate and misguided are those who deny the fast and do not observe it at all? Fasting is one of the fundamental pillars of Islam. Rasulullah S.W. has mentioned five principles of Islam. First and foremost is the oneness of Allah and Muhammad being a Rasul (Messenger of Allah) and thereafter the four famous pillars: Namaaz, Fast, Zakaat and haj. How many Muslims do we find who are counted amongst the Muslims, yet do not uphold even one of these five. In official papers and census they will be recorded as Muslims, whereas in Allahs sight they cannot be counted as such. Ibn Abbas (R.A.) relates in a Hadith stating, Islam is based on three principles- a. The Shahaadah, b. Salaah, c. Fasting. Whoever fails to uphold any of these is a disbeliever and it is permissible to give him capital punishment. As regard to the latter portion of this Hadith, the ulama have said that they only become disbelievers when together with failing to uphold any principle, they also deny its necessity, or its being a principle. No matter what interpretation is given, the fact remain that Rasulullah S.W. spoke against such people with utmost vehemence. Hence, those who fail to keep up the faraaidh of the Deen should indeed fear Allah's wrath. No one can escape death, and the pleasure and comforts of this life are short lived. Only obedience to His commands can save us. There are those ignorant ones who do not fast at all. So much worse is the position of those who do not only refuse to fast, but speak such words whereby thy scoff and jeer at the month of fasting in sarcastic manner. This is something dangerous, bringing one to the brink of kufr. You may have heard them say, Fasting is for those who have no food in their homes not for me. Or What does Allah gain by having us suffer hunger? Such words should never be uttered. It should be remembered that to scoff and jeer at, or poke fun at even the smallest part of our Deen becomes the cause of kufr (apostasy). Should any person not perform a single salaah in his life, not fast one single day, or fail to perform any fardh obligations in Islam, then that person does not become a kaafir, as long as one does not deny their being necessary. However one will certainly be punished for any fardh that has been neglected. But to scoff and jeer at any tiniest aspect of the Deen is kufr (apostasy), this it can be seen how delicate this affair is. Such irresponsible utterances should never be made about fasting.

LAYLATUL QADR Amongst the nights of Ramadhaan there is one called Laylatul Qadr a night that is noted for its great blessings. The Quraan Kareem describes it as being greater in blessedness and spiritual virtue than a thousand months which in turn means that it is greater than eighty three years and four months. Fortunate indeed is that person who attains the full blessings of this night by spending it in ibaadah of Allah, because he has then attained reward for ibaadah of eighty three years and four months and even more. Indeed the granting of this night to the faithful Muslim is a great favour.

THE ORIGIN
Regarding this night, in a Hadith reported by Anas in Durre Manthoor Rasulullah S.W. is reported to have said: Laylatul Qadr was granted to my ummah and not to any other ummah before this. Regarding the reason for the granting of Laylatul Qadr, various reasons are mentioned. One reason, according to some Ahaadith is given thus: Rasulullah S.W. used to look at the longer lives of the earlier people and was saddened when pondering over the much shorter lives of his own ummah. If his ummah had wished to compete with the people before them in the doing of righteous deeds, because of their shorter lives it would be impossible for them to either emulate or surpass them. To compensate for this difference in their life span, Allah in His infinite mercy granted them with this night of great blessing. This means that if any fortunate one of this ummah spends during his life time ten such nights in the worship of his maker, he would have gained the reward for ibaadah of eight hundred and thirty years and even more. Another report states that; Rasulullah S.W. once related to the sahaabah the story of a very righteous man from among the Bani Israaiyl who used to spend one thousand months in jihad. On hearing this, the sahaabah envied that person because they could not attain the same reward, whereupon Allah granted them the Night of Power as recompense. Still another report states that our Nabi once mentioned the names of the four most pious people from among the Bani Israaiyl who each spent eighty years in Allahs sincere service, worshipping Him, and not sinning in the least. They were Nabi Ayyoob alayhis salaam and Yushaa alayhis salaam. The sahaabahs head this with astonishment. Then Jibreel alayhis salaam appeared and recited Surah Qadr, Wherein the blessing of this night was revealed. Apart from these reports, there are others too, explaining the origin of the Night of Power. This type of difference in narration arises because, after occurrence of several incidents only one aayah is revealed. That aayah then is relevant to anyone of the incidents that took place. But no matter which of them we accept, the important fact that remains is that Allah has granted the ummah of Muhammad this night. This is a great favour and gift of Allah. To devote yourself on this night is also a blessing from Allah. How worthy of envy are those Mashaaikh who say they did not miss the ibaadah of one Laylatul Qadr since they became of age. Now, as to which night it is, here again approximately fifty different views of the ulama are mentioned. It is not easy for me to enumerate them all. But the most accepted versions, as well as further discussions on this night shall follow in the ensuing pages of this book. The numerous excellences of this night are mentioned in various book of Hadith. These will also be mentioned. For the reason that Quraan Majeed itself mentions the night, we shall commence with a short commentary on Surah Qadr. (The translations are from A. Yusuf Ali). In the name of Allah the beneficent, the merciful. We have indeed revealed this (message) in the Night of Power. (Suratul Qadr: 1). Reference here is made to the fact that on this special night, the Quraan was sent down from Al Lowhul Mahfuz (the preserved Table) to the heavens (above the earth). Because a great book like Quraan was revealed in this night is in itself sufficient to explain its excellence, needless to mention all other blessings and virtues which are include. In the very next verse by way of drawing and increasing our interest in the matter under discussion, a question is asked:

And what will explain to you what the Night of Power is.

(Suratul Qadr: 2)

In other words, the question asked here is: Have you any knowledge as to the great favours and bounties that are placed in tin? The next verse proceeds to enumerate some of that greatness: The night of Power is better than a thousand months. The true meaning here is that reward for spending this night in ibaadah is better and more than having spent one thousand months ibaadah, it is we are not told here. Therein come down the Angels and the Spirit by Allahs permission on every errand. (Suratul Qadr: 4) A fine explanation is given in this verse by Imaam Raazi R.A. commenting on this verse he explains that when man first appeared on earth, created by Allah as His vicegerent on earth, the Malaaikah looked on him with scorn. When Allah informed them of His intention of placing man on earth, they even ventured to ask: Will you place in this earth one who shall commit evil therein and shed blood? Similarly, when his parents noted his original form as a mere drop of mani (sperm), they too looked upon it with scorn and resentment, so much so, that they considered it as something which polluted clothing and had to be washed away. But later when Allah made that same despicable sperm into a fine form of man, they began to love and cherish him. So far have things now progressed that when on this Night of Power we see that same man worshipping Allah and adoring Him, those very same Malaaikah which had previously looked down on him with scorn, descend towards him, obviously repentant for the thoughts they had once harboured against him. In this verse mention is made and the spirit. Reference is clearly to Jibraeel alayhis salaam. Commentators of the Quraan have given various versions of this word. Let us look at some of them: (a) The vast majority of the commentators are agreed that Jibraeel alayhis salaam is meant here, and according to Imaam Raazi, (R.A.) this is the most correct meaning. Allah first makes mention of the Malaaikah and then because of Jibraeels alayhis salaam status among them, special mention made of him. (b) Some commentators hold the view that Spirits here means one angel of such extra ordinary gigantic proportion that before him heavens and earth appear as almost nothing (as a morsel). (c) Another group of commentators opine that Spirit here means one such group of Malaaikah who never appear and only on this night are they seen by other Malaaikah. (d) Some commentators again believe that the Spirit here designates one such creation of Allah, which although it partakes of food and drink, still is neither man nor angel. (e) There is also a view that Spirit here refers to Iysaa alayhis salaam who on this night comes down with the Malaa'ikah to view the righteous deeds of this ummah. (f) The last view we wish to mention here is that Spirit means Allahs special mercy which comes in the wake of the angels descent. But already stated the first opinion is the most acceptable. In this respect Imaam Bayhaqi R.A. reports a Hadith by Anas wherein Rasulullah S.W. is reported to have said, On Laylatul Qadr Jibraeel alayhis salaam comes down with a group of angels and make duaa for mercy for every one whom they find busy in ibaadah. This same verse under discussion says,

 By Allahs permission on every errand. The author of Mazhaahire Haq writes that on this night ages ago the Malaaikah were created: on this night long ago the creation on Aadam alayhis salaam was begun as the matter from which he was created had been gathered: on this night trees were platned in Jannah and large number of Ahaadith bear witness to the fact that on this night duaas are granted. Similarly we read in the kitaab, Durre Manthoor, that according to a Hadith it was on this night that Iysa alayhis salaam was lifted up bodily into the heavens and also it was on this night that the towbah (repentance) of Bani Israa-iyl was accepted. Peace be until the break of dawn. Yes, this is the very embodiment of peace. Throughout its hours the Malaaikah recite salaam upon faithful believers adoring their Lord. As one group descends another ascends as is explained in the Ahaadith. Another interpretation is that it is a night of complete safety from evil and mischief. These blessings remain throughout the night until the break of dawn and are not confined to any specific hour. And now having noted a few virtues of this night as explained in the words of Allah, there is no further need to quote any Ahaadith. However, since many virtues have been in numerous Ahaadith we mention a few here.

HADITH NO. 1
Abu Hurayrah reports Rasulullah S.W. said, Whoever stands in prayer and ibaadah on the night of Power with sincere faith and with sincere hope of gaining reward, his previous sins are gorgiven Reported in Al Targheeb from Bukhari and Muslim

COMMENTARY
In the above Hadith 'standing' refers to 'salaah as well as any other form of 'ibaadah, as for example thikr, tilaawah etc. the phrase '. with sincere hope of gaining reward', means that one should be sincerely occupied with 'ibaadah solely for the pleasure of Allah and to receive reward from Him. This should not be done for others to see, or to deceive them. According to Khat'taavi it means that one should have complete faith in the promise that any deed shall ve rewarded and thus one must stand befor Allah with earnestness and enthusiasm. Neither should one think of this 'ibaadah as a burden, nor should there be any doubt about the reward which will be granted. After all it is a known fact that when one aims at a high goal and desire to have a great reward, while at the same time habing complete certainty of receiving it, the burden of striving hard along an arduous path to attain that goal becomes easy. Similarly the burden of standing for long hours becomes easy. This is the reason why those who had become spiritually elevated in Allah's sight find it easy to remain in 'ibaadah almost at all times. It will be noted that the Hadith speaks about previous sins being forgiven. The 'ulamaa have said that this forgiveness are mentioned in the Hadith above and other Ahaadith, refers only to minor sins. Major sins can only be forgiven, according to the Qur'aan after sincere repentance, with the vow and promise never to return to such sins again. This is the reason why the 'ulamaa are unanimous that major sins are not forgiven except by sincere repentance. Hence whenever forgiveness of sincs mentioned in the Ahaadith the 'ulama specify it to be minor sins. My late father (May Allah bless him and grant him light in his resting place) used to say that the word 'minor' has been omitted here for two reasons.

Firstly, he says, a true Muslim is one on whom major sins should not rest, because whenever a major sin has been committed, he will never rest or find peace until he has sincerely repented to Allah (begging) for forgiveness and promising not to do the same in future. Secondly, my late father used to say, when such great and blessed days and nights come along, when true muslim stands before Allah in prayer and adoration, hoping to gain reward, it is a fact that the true muslim in his conscience should feel greatly grieved for previous sins. This grief over sins and the resolution not to return to such acts are the most important requirements of towbah. This means that on such days and nights the repentance for major sins is automatic, (leaving only minor sins to be forgiven). It is best however that when a night like Laylatul Qadr comes along, one who has committed major sins should first of all verbally repent with a heart full of sincere longing for forgiveness so that Allah in His infinite mercy may forgive all forms of sins. And when you do, remember me too in your duaas. (The publishers request the same.)

HADITH NO. 2
Anas reports, Once when Ramadhaan commenced, the Messenger of Allah said, A month has verily dawned over you wherein lies a night better than one thousand months. However is deprived of its blessings has indeed deprived of (almost) all good. And none is deprived of its good except he who is completely unfortunate.

COMMENTARY
Who can have doubt as to the misfortune of the person who deprives himself of the great good of Laylatul Qadr? (Who can doubt the misfortune of the one who misses all the bestowed favours? Indeed there are so many of us). There are those who during the course of their services and duties of employment have to stay awake throughout the year at night. What difficulty can there be for people like these, should they for the sake of gaining the reward of over eighty years ibaadah, stay awake at night for this month in the way of Allahs service? For them the task should not be too difficult, but, because of lack of interest, there is no urge in the heart. If that was present, then not one night, but a thousand nights in worshipping Allah would become exceedingly easy. It is that urge and desire that we must create, after all there must have been some reason why Rasulullah S.W. had performed such lengthy 'salaah that his feet even became swollen. This he did despit having firmly believed the promises and glad tidings which Allah had given him. We also profess to be his followers. Those who really appreciated these opportunities of 'ibaadah did what was necessary and set an example to the ummah. They left no room for the critics to say, "Who could do it better or who is more capable of following these examples". It is a matter of convincing the heart, that for those who desire doing things, the most difficult task presents no hardship. This could only be achieved by remaining with a recognized Shaikh for spiritual guidance. Let us look at the example of the following illustrious sons of Islaam. One such man was Umar (Ra) who, having performed his Ishaa salaah used to return home and then remain in salaah throughout the night until the athaan was heard for fajr. Then there is the example of the pious KHaleefa Uthmaan (Ra) who, after fasting the whole day (almost throughout the year) used to spend the whole night in salaah, apart from having a little sleep during part of the first third of the early night. It is well known about him that he used to recite the whole Quraan during one Rak-ah. In the Ihya Ulumid Deen by Imaam Ghazaali, Abu Taalib Makki makes mention about forty men from among the tabiiy, who used to perform fajr salaah with the same wudhu with which they had performed their Ishaa salaah. This has been reported by many authentic narrators. Shaddad (Ra) was one of the sahaabah who used to lie awake throughout the night turning from side to side until fajir. Then he used to say, O Allahl, the fear for the fire of Jahannam was driven away sleep from my eyes. Aswad bin Yazeed (Ra) aprt from sleeping a little between Maghrib and Isha, used to remain in

ibaaadah throughout the night during Ramadhaan. Now let us look at a man like Saiyd ibn Musayyib (Ra) it is said that he used to perform Isha and fajr with the same wudhu for fifty years. Then there is the example eof Sila bin Ashyam (Ra) who after spending a whole night in Allahs worship, used to say at the break of day, O Allah, I am not fit to beg of You Jannah but all I beseech from you now is that you save me from Jahannam. Qataadah (Ra) was a man who used to finish the recitation of the Quraan every three nights of Ramadhaan but during the latter ten nights be used to complete the whole Quraan every night. About Imaam Abu Haneefah R.A. it is well known that for forty years he performed Ishaa and the following mornings fajr salaah with the same wudhu. To doubt or disbelieve is the denial of true historical facts. When his companions inquired of him as to where he had obtained the strength for that, he replied, It is tin answer to a special duaa which I made to Allah in the name of the blessedness of His special names. He merely slept a little in the afternoons about which he said, In the Hadith we are advised to do that. In other words, even in the afternoon sleep he used to follow the sunnah. This same Imaam Abu Haneefah R.A. while reciting the Quraan used to cry so much that his neighbours used to feel pity ofr him. Once he wept the whole night, crying while reciting the following verse time and again: Nay the Hour (of Judgement) is the time promised for them (for their recomplense) and that hour will be most grevious and bitter (Suratul Qamar: 46). Ibrahim Ibn Adham R.A. went so far not to sleep in Ramadhaan neither by night nor by day. Imaam Shaafiiy R.A. used to recite the Quraan about sixty times in his salaah, in the days and nights of Ramadhaan. Apart from these few there were countless saintly souls who used to act diligently on the injunctions of the verse: I have only created jinn and human that they may serve Me. (Suratuth Thaariyaat: 56) Nothing is difficult for those who have a will to practice. These are examples of those who have gone before. But today too there are many who with the same devotion, serve Allah and according to their own times turn night into day in the service of Allah. Even in these times of evil and iniquity there are those who in their saintly manner follow the example of Rasulullah S.W.. Leisure and comfort should not prevent one from deligent devotion. Nor are wordly errand obstacles. The messenger of Allah SW said, Allah says, O son of Aadam, spend you r time in my service and I shall enrich you with independence and freedom from want, and I remove poverty form you. Otherwise I shall fill you with obligations and duties while your poverty and needs shall not disappear. How true, and we see the truth of this daily. (There are people who serve only Allah, while having no apparent means of earning anything and yet they need nothing. On the other hand we see people striving hard to earn wordly things and necessities. They become so engaged in their task that no time is left for ibaadah. Then too, inspite of spending all their time seeking material needs, they remain full of wordly desires, necessities and obligations. Translator.)

HADITH NO. 3
Anas R.A. reports that Rasulullah S.W. SW said, On the Night or Power Jibraeel A.S. descends to the earth with the group of angels, praying for blessings on every servant of Allah they see standing in worship or sitting and celebrating Allahs praises. Then on the day of Iyd. Allah boasts about them to the angels, O angels, what is the reward of that employee who had fully completed his service? they reply, O our Sustainer, his reward should be given in full. To this Allah replies; O my angels, verily My servants, the ales among them as well as

the females have performed the obligatory duty upon them, thereafter they set forth to the Iydgaah raising their voices n prayer to Me. I swear by My honour, by My Grace, by My High Position of greatness, that I shall surely answer the prayer of those people. Thereafter Allah says (addressing the people) Return, certainly I have forgiven your sins and have exchanged your evil deeds withs righteous ones. Rasulullah S.W. SW said, Those people then return (from the Iydgaah) in forgiven state.COMMENTARY Reported by Bayhaqi in Shu-abul Iymaan.

COMMENTARY
In this Hadith it is clearly mentioned that Jibraeel A.S. comes down with the angels. The author of Ghaaliyatul Mawaa-ithz quotes from the Ghunyah of Shaikh Abdul Qaadir Jilaanin that in a Hadith reported by Ibn Abbas (R.A.) it is mentioned that Jibraeel A.S. after his descent commands the angels to proceed to the house of every one busy with ibaadah, and to shake his hand. Thereupon the angels spead forth visiting every house of every one busy with ibaadah, and to shake his hand. Thereupon the angels spead forth visiting every house whether bit or small, whether in the jungle or on a ship wherein a believing worshipper resides, to shake his hand. However, certain houses are not entered. The house in which there is a dog or a pig. The house in which there is a person in state of Janaabah, which has resulted from adultery of fornication, and house wherein pictures of men and animals are displayed. How unfortunate it is that many Muslims house do not have the angels entering simply because there are pictures of men and animals being displayed, solely for the sake of adding what appears to be a bit of adornamant. Only one picture may have been hunged by one careless member of the household and the whole house (dwelling is completely deprived of blessings.

HADITH NO. 4
Aaishah radhial-laahu an-haa reports that Rasulullah S.W. (S.A.W.) said, Seek Laylatul Qadr among the odd numbered nights of the last ten days of the month of Ramadhaan. Reported in Miskaat.

COMMENTARY
We come to question: When is Laylatul Qadr? The above Hadith commands us to seek it among the last ten nights of Ramadhaan. According to the vast majority of authorities, the last ten nights commence on 21st night. Such is the case that whether the month of Ramadhaan consists of 29 days or 30 days, one should seek Laylatul Qadr on the 21st, 23rd, 25th, 27th or 29th night. If the month is 29 days then too, these will be termed as the last ten (Akheer Asharah) Ibn Hazm has a different opinion, saying that the word Asharah as used in the Hadith means ten. As such the above calculation will only be correct where the month of Ramadhaan consists of thirty days. However, when there are only twenty night days in the month (as often happens), the last ten days in the month will commence with the 29th day and the night being the 29th night. According to this calculation it will mean that the unevenly numbered nights will be the 20th, 22nd, 24th, 26th and 28th night. (With due respect to a greatly learned Aalim lik,e Ibn Hazm, the majority of ulama do not agree with him, the reason being that Iitikaaf is sunnah during the last ten days of Ramadhaan). All the ulama are unimous that

when Rasulullah S.W. went into Iitikaaf in search of haq, he entered the Musjid to commence seclusion on the 21st night of Ramadhaan. ADVICE Though there is great possibility of Laylatul Qadr being on the odd nights from the 21st onwards, there does also exist the likelihood that it should fall during the last ten nights. The best advice one can give here is that one should spend each night from the twentieth onwards in ibaadah, so that one may be sure of having acquired the blessings of Laylatul Qadr. Ten or eleven nights is definitely not so difficult if one looks at the great reward that is granted.

HADITH NO. 5
Ubaadah bin Saamit R.A. said, Once Rasulullah S.W. S.W. came out to inform us the true date of Laylatul Qadr. (Unfortunately at that time) an argument took place between two muslim men, whereupon he said, I came out in order to inform you as to when Laylatul Qadr was, but because two people argued (the fixing of the correct date) was taken away. Perhaps that is better for you. So seek it among the ninth, seventh and fifth nights. Reported in Mishkaat.

COMMENTARY
Three important points are referred to in this Hadith. Firstly, there is mention of an argument which resulted in the knowledge of Laylatul Qadr being withheld from us. Arguments are always the cause of loss of blessings once Rasulullah S.W. S.W. inquired of the companions, Shall I inform you of some action that is better than salaah, fasting and charity? The companions replied, Certainly. Rasulullah S.W. S.A. then said, Maintaining peaceful and good relations amongst yourselves is most virtuous for verily arguments among yourselves eliminates faith . This means that just as the razor removes hair form the head so does arguments amongst yourself remove faith. This is indeed an illness among us. Even those among us who appear exceptionally religious and busy with thikr are victims of these arguments and strife. Firstly we should carefully study Rasulullah S.W. S.W. saying, then check our conduct in which pride prevents us to submit towards natural conciliation. In the first chapter of book (where the etiquette of fasting is discussed) we read that Rasulullah S.W. S.W. said, To insult a muslim is the most despicable and obnoxious type of achievement. We often go to such extent that when we cross words with Muslims in arguments, we do not even care for a Muslims or refrain from insults. In such cases no notice seems to be taken of the injunctions of Allah and His messenger. The Holy Quraan says, Argue not among yourselves, otherwise your courage will go and your strength depar, and be patient and persevering, for Allah is with those who patiently persevere (Surah Anfaal: 46) It is now the duty of those who always seek to injure and destroy the honour and dignity of others to sit back and think how much they have through these despicable deeds, themselves become despicable in Allahs sight and in the sight of those around them. The person who serves relationships with his brothers for more than three days and dies in this state will go straight to Jahannam. Rasulullah S.W. S.W. said that on every Monday and Thursday the actions of servants are brought befor Allah. Then through His Mercy (as a result of certain pious deeds) forgiveness is granted except to the idolators. However, regarding any two people between whom an argument had taken place. And friendship is cut off it shall be said Leave their affair aside until such time that they become reconciled.

Another Hadith states that when actions are presented before Allah, every Monday and Thursday, repentance is accepted from those who repent, and forgiveness is granted to those who seek pardon. As for those who had arguments, they are let as they are. Another Hadith further teaches us that on Shabe Baraat (the night of the 15th Shabaan) the mercy of Allah is directed at all Allahs creation and forgiveness is freely granted except for two types of persons. One, a kaafir (disbeliever), and the one who harbours bad thoughts against others in another Hadith it is stated: There are three kinds of people whose salaah does not ascend one hand span above their heads for acceptance. Mentioned among these are the ones who argue among themselves. In the above paragraphs I have digressed form the point under discussion. It was not my intention to mention all these Ahaadith on arguments. I merely did it to bring to our notice this great evil which we underestimate, so much so that evens those whom we consider to be noble and righteous are guilty of it. To Allah is my plea, and He is the One we seek assistance from. On the other hand, be informed that this fighting, use of harsh words and cutting oneself off from another, will only be regarded as a crime and evil in Islaam, when done out of enmity and hatred over worldly matters. It is permissible to break off relations with somebody because of evil deeds or because of some religious matter (wherein he is in the wrong and blameable). Ibn Umar R.A. once quoted a saying of Rasulullah S.W. to which his son said something, which outwardly appears as if he objected to it. The result was that Ibn Umar R.A. never again spoke to that son for as long as he lived. There are numerous similar instances reported of the sahaabah. Often we too cut off relations with people and claim that it is for the sake of the Deen. Allah as All-knowing, All-seeing and He alone knows the true state of affairs. He knows which relationships are broken off because of the Deen and which are cut off because of the hurt to honour, pride and dignity. The second point to which the Hadith under discussion draws attention is the fact that man should be satisfied and accept Allahs ruling in all matter. For example, even though it seems that the loss of knowledge as to when Laylatul Qadr actually falls, is a great loss of blessing, it has to be accepted because It is from Allah. For this reason Rasulullah S.W. says, It is better for us that way. One should ponder over this, Allah is at all times merciful to His servants. Even when someone is overtaken by a great calamity because of his own evil deeds. He needs only appeal to His Creator, admit his own weakness, and that same calamity becomes the cause for greater good. Nothing is impossible for Allah. Our ulama have mentioned several advantages in not knowing the proper time for Laylatul Qadr. Firstly, had we known the actual time for this blessed night, there would have been s many who would not have served Allah at all during the year or on other nights. They would only wait for the prescribed night in which to perform their ibaadah. As things are now, one has to stay awake and be in ibaadah for quite a number of nights hoping that each night is perhaps the night. (This means more nights in Allahs service and reward for the same). Secondly, there are among us those who just do not seem to be able to avoid evil. How extremely dangerous and unfortunate for them would it be, when in spite of knowing that such and such a night is Laylatul Qadr and then still spend it in sin and evil? Once Rasulullah S.W. on entering the musjid saw one of the sahaabah sleeping on one side. He said Ali R.A. Wake him up so that he can make wudhu. This Ali R.A. did and then addressed the Nabi S.W. thus, O Messenger of Allah, you are always first to hurry towards any good deed. Why did you not wake him up yourself? To this Rasulullah S.W. replied, I fear on his behalf that this man may refuse, and refusal to my command is kufr. If he refused your command, it would not be kufr (disbelief). Similarly Allah in His mercy does not approve that in spite of knowing which night is the real one, one should still spend it in sin and evil.

Thirdly, there are amongst some who find it possible to spend one, two or three nights in ibaadah, while we do not know which is the night of Power. Now say for arguments sake, we did not know which night Laylatul Qadr would be and in spite of that, for one reason or another within or outside our control, we allowed that night to go by without ibaadah, it is an almost certain fact that thereafter, for the rest of Ramadhaan, no other night would have been spent in ibaadah. Fourthly, every night spent in ibaadah in search of Laylatul Qadr is a night for which a separate reward is granted. Fifthly, We have read that Allah boasts to His angels about those believers who exert themselves in ibaadah during Ramadhaan. Now when they spend more nights in Allahs worship, more such chances of boasting arise. In spite of not knowing when it is the night of Laylatul Qadr and although they have only a vague idea about its fixed time, still they exert themselves to the utmost in Allahs service night after night. If such is their exertion when they do not know then how more will they exert themselves when it is known to them? There are sure to be advantages, due to such blessings Allah often keeps certain things secret to Himself, as for example, the Ismul Aazam (the great name of Allah, whereby if we call upon Him, He ansers). Similarly there is special moment on the day of Jumu-ah when prayers are answered. This time too is not known with complete certainty. There are numerous other things which are included in this category. It is possible that because of the argument that took place the fixing of Laylatul Qadr during that Ramadhaan was caused to be forgotten. However, because of the other bevefits the knowledge of the fixed date was no revealed. The third point to which attention is drawn is that Laylatul Qadr should be sought among the 9th, 7th and 5th. By reading these n conjunction with the other Ahaadith, we come to know that this refers to the last ten nights of Ramadhaan. So which nights are these? If we start form the 20th, counting up, then these three nights are the 25th, 27th and 29th, if, on the other hand we start counting from the 29th down, where Ramadhaan has 29 days, these nights are the 21st, 23rd, and 25th. And in the case where the month has 30 days it would be 22nd, 24th and 26th. From the above one can see how much uncertainty there is about the correct date. Among the learned ulama there are approximately fifty different opinions. Because of this reason, some ulama have said that Laylatul Qadr does not occur on one and the same night every year. If in the one year it occurred on another night. There are times when Rasulullah S.W. commanded the companions to search among a number of nights, whereas at other times again he used to fix a certain night. Abu Hurayrah R.A. reports that once during a conversation with the companions, mention was made of Laylatul Qadr Rasulullah S.W. asked what is the date today? they replied, The 22ne of Ramadhaan. The Nabi S.W. said, Search for Laylatul Qadr in the night following this day. Abu Tharr R.A. reports that he inquired of Rasulullah S.W. whether Laylatul Qadr was only granted for the time of the duration of Rasulullah S.W. life, or whether it continued to come afer him. Rasulullah S.W. replied, It continues until Qiyaamah. I then inquired In which section of Ramadhaan does it come? The Nabi S.W. replied, Search for it in the first ten and in the laste ten days. Thereafter Rasulullah S.W. became busy with other work, I waited, and finding another chance inquired, In which section of those ten does Laylatul Qadr come? Upon this Rasulullah S.W. became so angry with me as he had never been before or after, and he said, If it had been Allahs object to make it known, would He not have informed? Search for it among the last seven nights, and ask no more. In another Hadith again Rasulullah S.W. is reported to have told one sahaabah that Laylatul Qadr was on 23rd night. Ibn Abbas R.A. related, While sleeping once, somebody said to me in my dream, Rise up. This is Laylatul Qadr. I woke up and proceeded in haste to Rasulullah S.W.. There I found him in salaah. That was the 23rd night according to other reports again, the 24th is Laylatul Qadr. Abdullah Ibn Masood R.A. said, Whoever

remains all nights of the year in ibaadah can find Laylatul Qadr. (In other words the blessed night moves throughout the year and does not necessarily have to come in Ramadhaan only). Ibn Masood R.A. reports this view from Nabi S.W.. Durre Manthoor when this was mentioned to Ubay bin Kaab he said Abdullah ibn Masood R.A. meant people will stay awake only on this night and become contented. Thereafter he swore by Allah that Laylatul Qadr comes on 27th. This is also the view held by numerous sahaabah as well as taabi-iyn. Among the Imaams, the well known opinion of Imaam Abu Hanifa R.A. is that Laylatul Qadr moces throughout the year, while another view of this is that it moves about throughout the month of Ramadhaan. His famous student followers, Imaam Muhammad and Imaam Abu Yousuf, however, were of the opinion that this night is fixed on one special night which is unknown, during the Holy month. While the Shaaf-iys believe that it occurs probably on 21st, Imaam Ahmad R.A. and Immam Maalik r, hold view that Shaaf-iys believe that it comes only among the odd nights of the last ten nights of Ramadhaan, moving from year to year and is not fixed. But as for the vast majority of ulama their hope lies in Laylatul Qadr coming annually on 27th night. Ibn Arabi R.A. says, In my opinion the view of those who believe that Laylatul Qadr comes on various nights throughout the year, is most correct, because twice have I seen it in Shabaan once on the 15th, and once on 19th and twice have I seen it in the middle ten nights of Ramadhaan, the 13th, and the 18t. and I have also seen it on every odd night of the last ten, for this reason I am certain that it could occur on any night of the year but comes mostly in Ramadhaan. Shah Waliyullah R.A. of Delhi believed that Laylatul Qadr comes twice every year: (a) One Laylatul Qadr is that one on which Allahs commands are revealed (to the angels). This is also the night on which the holy Qur'aan was sent down from the Al Lowhul Mahfuz to the heavens. This night does not come in Ramadhaan alone but moves and can come on any other night of the year. However, the night on which the Holy Qur'aan was revealed fell in Ramadhaan and mostly falls during Ramadhaan. (b) The second Laylatul Qadr is the one of tremendous spiritual value, when angels descend in large numbers, while shaytaans are held back, and a time when prayers and ibaadah are accepted. This comes only in Ramadhaan during the uneven nights of the last ten days. (This view of Shaah Waliyllah used to be most acceptable to my late father). Anyway, whether there are two Laylatul Qadr or whether there is only one, the fact still remains tht one has to search for it according to ones courage and ability. If not throughout the year, then in Ramadhaan. If that should prove difficult, then during the last ten days. When that too seems a bit too much to be expected, then only the odd numbered nights of the last ten days. When one has wasted these opportunities too, then by no means should the 27th be allowed to go by. If by Allahs blessings and your good fortune that Laylatul Qadr, then in comparison all the prosperity and pleasures of the world would be meaningless. Thus, even though that may not be the much searched for night, then at least the reward for ibaadah is received. The salaah of Maghrib and Esha throughout the year should be performed with Jamaa-ah; because if it is Laylatul Qadr the reward for both is so much more. It is a great blessing of Allah that when one endeavours for religious aims and cannot make a success, he is still rewarded for the effort. And in spite of this, there are those who do not leave a stone unturned in their services for Deen. On the country; in worldly affairs when one does not break even his efforts and wealth in worldly things that are fruitless and without purpose, and do not hold any reward or consolation.

HADITH NO. 6

Ubaadah bin Saamit (Radhiallaho anho) reports that he asked the Prophet (Sallallaho alaihe wasallam) about "Laylatul Qadr". He replied: "It is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan. Whosoever stands in "Ibaadah" on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the "Shayateen" from rising up with the Sun."

COMMENTARY
Part of what has been mentioned in this Hadith has already been dealt with. Some signs are here mentioned about the actual night. These signs are clear and need no further elucidation. Apart from these, there are other signs too, as mentioned in the Ahadith or in the experiences of those who had the good fortune to experience "Laylatul Qadr." The sign that is, however; most specific in the Hadith is the rising of the sun, 'without any radiant beams of light.' Other signs are not always there. One Sahaabi, Ab'da bin Abi Lubaaba (Radhi Allaho anho) says: "On the evening of the 27th , I tasted the water of the sea and it was sweet." Ayub bin Khalid said: 'I once had to bathe myself with sea water, and on tasting it, found, it sweet. This was on the 23rd night." Some of the "Mashaaikh" (religious divines) wrote that, on the evening of "Laylatul Qadr", everything prostrates itself before Allah, so much so that trees fall flat on the ground, then return to their normal position; these are however spiritual phenomena not visible to the ordinary person.

HADITH NO. 7
Aaisha (RadhiAllaho anha) reports: "I said: 'O Messenger of Allah (Sallallaho alaihe wasallam), should I find myself the "Laylatul Qadr", hat shall I pray. The Prophet (Sallallaho alaihe wasallam) replied: say, Allaahumma innaka afuwwun tohibbu al'afwa fa'fu anna "O Allah, Thou art the One who grants pardon for sins. Thou lovest to pardon, so O pardon me."

COMMENTARY
This is indeed such an all-inclusive prayer, wherein one begs that Allah in His infinite Grace should forgive his sins. If that has been obtained, the path to the Hereafter is secure. What more would one require? Imaam Sufyaan Thowry used to say that to keep oneself busy on this night with 'Duaa' (invocations to Allah) is better than any other form of worship (Ibaadah). Ibne Rajab says that one should not only remain busy with 'Duaa', but should also take part in all other form of 'Ibaadah', e.g. recitation of the Holy Qur'an, 'Salaat', contemplation, etc. This latter opinion is most correct and nearer to what Rasulullah (Sallallaho alaihe wasallam) had said, as already mentioned in the previous Ahaadith.

I'TIKAAF

I'ITIKAAF - SECLUSION IN THE MASJID

The meaning of 'I'tikaaf' is to seclude oneself in the Mosque, with the express intention (Niyyat)of 'I'tikaaf'. According to the Hanafi school of thought, this may be of three different types: a) Waajib I'tikaaf (Obligatory I'tikaaf) I'tikaaf becomes compulsory when a person makes it obligatory upon himself. For example, when a person makes a vow to Allah that if Allah fulfils a certain wish of his, he shall perform so many days 'I'tikaaf', in this case, the moment his wish is fulfilled, the I'tikaaf becomes compulsory. Or a person may just make an unconditional vow, whereby he makes I'tikaaf Waajib upon himself for a certain number of days; this becomes obligatory for him from that moment onwards. b) Sunnat I'tikaaf This was the general practice of the Holy Prophet (SAW). It means to seclude oneself in the Masjid for the last ten days of Ramadhaan. c) Nafl I'tikaaf For the third category i.e. Nafl I'tikaaf, no special time and no specific number of days are fixed. A person may make a Niyyah (intention) for any number of days at any time, even for his whole life. While Imaam Abu Hanifa states that I'tikaaf must be for not less than a full day, Imaam Muhammad states that there is no limit as to the minimum period of time. The 'Fatwa'confirms this latter view. Therefore, it is desirable for anyone entering a Masjid to make the 'Niyyah' (intention) of I'tikaaf for the period that he will remain in the Masjid; so that, while he is in Ibaadah, he also earns the reward of I'tikaaf.

OBJECTS OF I'TIKAAF AND ITS ADVANTAGES

In view of the above, it is advisable that everyone entering the Masjid to join the congregational prayer should, on entering the Masjid, make the Niyyat for 'I'tikaaf', in thatcase it means that aslong as he remain busy with Salaat, Zikr, listening to lectures or sermons he also receive reward for the I'tikaaf. I always observed that my late father used to make 'Niyyat' for I'tikaaf whenever he entered the Masjid. Occasionally, by way of teaching and reminding his followers, he would raise his voice when reciting when reciting the words for 'Niyyah'. The reward for I'tikaaf is great as indicated by the fact that the Holy Prophet (SAW) always used to perform I'tikaaf. The example of him who resides in the Masjid in I'tikaaf is that of a person who, having gone to a certain place to appeal for something, remains there until it is granted. When someone comes begging at our door and then refuses to leave until he has been granted his request. I am sure that even the person with the hardest heart amongst us will eventually give in to his request. How much more Merciful is Allah, and when someone persistently sits at His door, what doubt can there be in the fulfilment of his wishes. Allama ibn Qayyim, in explaining the significance of I'tikaaf writes that the actual aim is to divert the heart away from everything except Allah, and to make it come near to Allah, thereby forming a complete spiritual connection with the Creator. All wordly connections are thus cut off, for the sake of gaining Allah's attention and all thoughts, desires, love and devotion become centred around Him. As a result, an attachment with Allah is attained - a love and friendship that will be the only support in loneliness of the grave. One can possibly imagine the great ecstacy with which that time in the grave will be spent. In Maraaiqul Falaah, the author writes that I'tikaaf, when properly and sincerely performed, is among the most virtuous deeds. One cannot possibly enumerate all the great advantages and benefits in it. In actual fact, what takes place in I'tikaaf is that the heart is drawn away from everything else except the Creator, while the soul is actually laidat His door-step. All the time, one remains in a state of 'Ibaadah', even when one is asleep, one is

still in His worship striving for nearness to Him. And Allah says (according to a Hadith): "Whoever draws near to Me (the length of) one hand, then I draw nearer to him (the length of) two hands, and whoever draws near to Me by walking, I draw nearer to him by running." Moreover, in I'tikaaf one seeks refuge in the house of Allah, and is safe therein from all enemies.

WHERE TO PERFORM I'TIKAAF

The best of places for I'tikaaf is the Masjidul Haram in Makkah. The next best is the Masjidun-Nabawiy in Madinah, and the next best is Baytul Muqaddas. Thereafter, comes the Jaama Masjid in one's own time, and last but not least, the Masjid nearest to one's home. Imaam Abu Hanifa stipulates that the Masjid should be one wherein the five daily Salaatare regularly performed, while Imaam Abu Yusuf and Imaam Muhammad agree that any Masjid acceptable to the Shari'ah can be entered for I'tikaaf. Iitikaaf even if there is no regular salaah with Jamaa-ah. The above applies to the males. As for the females, they should perform It'ikaaf in the prayer room (Masjid set aside in their homes). Where, however, no such demarcated place exists, any one room or part of the house should be set aside for this purpose. I'tikaaf is thus in fact an easier task for women. The domestic duties can be performed by daughters or servants under her supervision and the woman in I'tikaaf, while remaining in a section of her own house, is spiritually rewarded for it. It is so very unfortunate that, in spite of this relative ease, our womenfolk still remain deprived of the blessings of I'tikaaf. As for the females, they should perform Iitikaaf in the musjid exists and the desire for Iitikaaf be there, one room of the house should be set aside for this purpose, Iitikaaf is in fact an easier task for women. A special section of the wherein they seclude themselves, remaining in ibaadah. The domestic duties can then be performed by daughters or servants, and the women in Iitikaaf, while remaining in a section of her own house, is spiritually rewarded for it. It is so very unfortunate that in spite of the ease, our women folk still remain deprived of the blessings of Iitikaaf. (We here in South Africa are even more negligent of this sunnah, so much so, that many have not even heard of it-Translator).

HADITH NO. 1
Abu SaIyd R.A. that Rasulullah S.W. once performed Iitikaaf for the first ten days of Ramadhaan. Thereafter he mad Iitikaaf in a Turkish tent (inside the musjid) for the middle ten days. Thereafter he raise his head out of the tent and said, Verily in search of Laylatul Qadr did I perform Iitikaaf for the first ten days, then for the middle ten days. Then someone (an angel) came and told me. It is in the last ten days whosoever has made Iitikaaf with me should continue for the last ten days. I had indeed been shown that night and then made to forget, which it shall be. And verily did I see myself prostrating to Allah with my forehead on mud on the morning after the night. Seek Laylatul Qadr the last ten nights of Ramadhaan; seek it among uneven ones. Abu SaIyd R.A. says; That same night it rained. The roof on the musjid leaked, and I looked at Rasulullah S.W. two eyes and on his forehead were remains of water and mud. This was on the morning of the 21st performing sujood in muddy clay. Reported in Mishkaat.

COMMENTARY
It used to be the general practice of Rasulullah S.W. to perform Iitikaaf in Ramadhaan. At times he used remain in the musjid for the whole month and during the last year of his life he was in Iitikaaf for twenty days.

Because he always secluded himself in the musjid for last ten days, the ulama consider it sunnah muakkadah to perform Iitikaaf for that period. From the above Hadith it can be deduced that the major object behind Iitikaaf was to search for Laylatul Qadr. What better manner can there be than to be in Iitikaaf , because one is considered to be in ibaadah all the time, whether one is awake or asleep. Furthermore, one in Iitikaaf is free from all daily tasks and thus has all the time to devote to thikrullah, (the remembrance of Allah) and meditation, throughout Ramadhaan Rasulullah S.W. eserted himself and increase his ibaadah and when the last ten days came along, he had no limit in exerting himself. He himself remained awake throughout the night and awakened his family for the same purpose. Aa-isha R.A. reports: During Ramadhaan Rasulullah S.W. tied his lungi tightly about him, staing awake all night and waking his family (for the purpose of ibaadah). Tied his lungi tightly about him means either that he knew no limits in exerting himself in ibaadah; or that he gave due importance and preference to ibaadah, and avoided all forms of sexual contact.

HADITH NO. 2
Ibn Abbas R.A. relates that Rasulullah S.W. said, The person performing Iitikaaf remains free from sins, and he is indeed given the same reward as those who do righteous deeds (in spite of not having done those deeds as a result of having been secluded in the musjid). Reported in Mishkaat from Ibn Majah

COMMENTARY
(Note that one remaining secluded in the musjid is not allowed to depart from there for worldly needs. He may only set forth to the outside for the calls of nature, to perform ablution or ghusl or for attending Jumu-ah when that is not performed in the same musjid, after which he must return forthwith). Now this Hadith points to two great benefits of Iitikaaf. Firstly one is saved from sin. It is true that it very often happens that one falls into sin without ever intended to do so. (The world all around us is full of temptations). To commit sin in the blessed month of Ramadhaan is indeed a great injustice to ourselves. By remaining secluded in the musjid, one complete avoids the temptation to sin. Secondly, it would appear outwardly that when one is secluded in the musjid, one is automatically at a disadvantage by not being allowed to perform certain good deeds like joining funeral prayers, attending burials visiting the sick etc. that is not so, because according to this Hadith one is rewarded for these deeds even though not performing them. What a great favour from Allah! How great is Allahs bounty! By performing ibaadah one receives the reward of numerous other ibaadhas. In fact Allah Ta-aala seeks the slightest cause to bestow His blessings. His blessings would be received in abundance with a little effort and plea. If only we can understand and properly appreciate these favours, that proper appreciation and understanding can only enter our minds when we have the true love and interest of our Deen. (May Allah grant us that Aameen).

HADITH NO. 3
Ibn Abbas R.A. reports that while he was once performing Iitikaaf in the musjidun Nabwi (Rasulullahs musjid), a certain man came to him, greated him and sat down. Ibn Abbas said to him: I see that you seem sad

and troubled. The man replied: Yes, O son of the uncle of Rasulullah S.W., I am indeed troubled in that I have an obligation to fulfill to someone. I swear by the holiness of the inmate of this honoured resting place (Rasulullahs grave S.W.) that I am not able to fulfill this obligation. Ibn Abbas R.A. inquired: Shall I intercede with that person on your behalf? the man replied: By all means if you so wish. Ibn Abbas put on this shoes and proceeded from the Musjid. The man seeing this said: Have you then forgotten that you are in Iitikaaf? With tears filling his eyes Ibn Abbas R.A. replied: No, the time is still fresh in my mind, I heard the esteemed master of this tomb Rasulullah S.W. say, Whoever sets forth in the way and makes an effort of settling a necessary affair on behalf of his brother, that service shall be better for him than to perform Iitikaaf for ten years, and whomsoever performs Iitikaaf for a day, thereby seeking the pleasure of Allah, Allah will open three trenches between him and the fire of hell, the width of each being the distance between heaven and earth. Reported by Tabraani in Al Awsat.

COMMENTARY
Two things are clear from this Hadith. In the first place we are told, that by way of reward for one days Iitikaaf. Allah opens three trenches between him and the fire of Jahannam, the width of which being the distance between the heavens and the earth. Hence, for every additional day that Iitikaaf is performed so much more rewarded. In Kashful Ghummah, Allahmah Sharaani relates a Hadith wherein Rasulullah S.W. said, Whoever performs Iitikaaf for the final ten days of Ramadhaan, for him is the reward of two Haj and two Umrahs and whoever performs Iitikaaf from Maghrib until Ishaa doing nothing except performing salaah and reciting the Qur'aan Allah will prepare a palace in Jannah. In the second place, we are told that fulfilling the need of a brother brings a reward greater than ten years of Iitikaaf. For this reason Ibn Abbas R.A. broke off his Iitikaaf. It was of course possible for him to continue it afterwards. (What he actually did was to leave the musjid to relieve some suffering of his brother, who was greatly troubled in the heart and mind). The Sufis say that Allah has sympathy with very few things as He has with a broken heart. It is for this reason that we have been sternly warned of the pleas to Allah of that person whose heart we hurt through an unjust treatment and persecution. Whenever Rasulullah S.W. appointed someone as a governor, amongst the many counsels he used to also say, Be mindful of the plea of the oppressed. Note that Iitikaaf breaks when one leaves the musjid even for the duty on behalf of fellow muslim. When that Iitikaaf is waajib, it will mean that it has to be performed all over again. Rasulullah S.W. never left the musjid except for the calls of nature and wudhu. As for Ibn Abbas R.A. leaving the musjid to do some favour to a friend, it was in the same spirit that is reminiscent of that soldier lying near death on the battle field of Yarmouk, refusing to drink water until his neighbor had been given to drink. On the other hand, however, it is possible that Ibn Abbas R.A. was performing nafl tit, in which case it was permissible for him to break it off. In conclusion I now wish to quote length Hadith. In many virtues are mentioned, and with this do I conclude this book.

HADITH NO. 4
Ibn Abbas R.A. says that he heard our Nabi S.W. say, Verily Jannah becomes perfumed with the sweetest fragrance in Ramadhaan. From the beginning of the year till the end, it is being brightly decorated for the coming of this blessed month. And when the first night of Ramadhaan appears, a wind blows from beneath t he Ar-sh (Throne). It is called Mutheerah, and causes the leaves of the trees of Jannah to rustle and door handle to sound, where by setting forth such a melodious sound as had never been heard before. The dark eyed damsels of

Jannah then step forth till they appear in the centre of the balconies of Jannah, exclaiming: is there anyone making duaa to Allah for us that Allah may join us in marriage to him? Then these damsels call out: O Ridhwaan, keeper of Jannah, what night is this? He replies: Labbaik, this is indeed the first night of Ramadhaan, when the doors of Jannah are opened to those who observe the fast from among the ummah of Muhammad S.W.. Rasulullah S.W. further sai, Allah says, O Ridhwaan open the doors of Jannah, and O Maalik, (keeper of Jahannam) close the doors of Jahannam for those who fast from among the ummah of Ahmad O Jibraeel proceed down to the earth and bind the rebellious shaytaans, put them in chains and cast them in the oceans so that they make nomischief, thereby spoiling the fast of the ummah of My beloved Muhammad S.W.. Allah commands a caller from the heavens to call out three times on every one of the nights of Ramadhaan> Is there anyone begging of Me that I may grant him his desire? Is there anyone repenting to me that I may turn in mercy to him? Is there anyone begging for forgiveness that I may forgive him? Who is there who shall give a loan to the One whose ewalth does not diminish, and the One who duly fulfills without unjust deductions. Rasulullah S.W. said further, every day at the time of iftaar Allah sets free a thousand thousand (one million) souls from the fire of Jahannam, all of whom had already earned entrance into Jahannum. On the last night He sets free as many as had been set free throughout the month. On the night of Laylatul Qadr Allah commands Jibraeel A.S. to descend to the earth with the group of Malaaikah (angels). They descend carrying a green flag which is then planted on top of the Kabah. Jibraeel A.S. himself has one night. He spreads out these wings so that their width extends from East to West. Jibraeel A.S. then sends out the Malaaikah on this night in all directions to recite salaam upon each and everybody they find in prayer or sitting, performing salaah and celebrating the praise of Allah. They shake hands with them and say Aameen to all their duaa s until dawn breaks. When dawn comes Jibraeel A.S, calls out; Depart O Malaaikah of Allah depart. The Malaaikah then inquire; O Jibraeel but what did Allah do regarding the needs of the faithful ones form among the ummah of Ahmad S.W. put before Him? Jibraeel A.S. replies: Allah looked at them with mercy and pardoned them all except four kinds of people. There upon we the sahaabahs inquired: Who are they, O Rasulullah? Rasulullah S.W. replied, They are the ones addicted to wine drinking, those disobedient to their parents, those who cut themselves from their near relatives and the Mushaahin. We inquired, O Rasulullah S.W. who is a Mushaahin? He said: Those who harbor ill-feelings in their hearts against their fellow brethren and break off relations with them. And then night of Iyd ul Fitr, the night that is called Laylatul Jaaizah, (The night of prize giving), comes along. On the morning of Iyd Allah sends down the Malaaikah to all the lands of the earth where they take their positions at access points of roads, calling out with a voice that is heard by all except man and jinn. O Ummah of Muhammad S.W., come forth from your houses towards a Lord that is noble and gracious, who grants much and pardons the major sins. When they proceed towards the places for their Iyd salaah, Allah says to the Malaaikah: What indeed is the reward of that employee who had rendered his services? The Malaaikah replies, O Lord and master, it is only right that he should receive his reward in full for his services. Allah then says, I call you to witness, O My Malaaikah, that for their having fasted during the month of Ramadhaan, and for their having stood before Me in prayer by night, I have granted to them as reward My pleasure and have granted them forgiveness. O My servants ask now of Me, for I swear beg of Me this day in this assembly of yours for the needs of the Hereafter, I shall look at you favourably. By My honour I swear, as long as you shall obey My commands, I shall cover your faults, by My Honour and My Greatness do I swear that I shall never disgrace you among the evil-doing ones and disbelievers. Depart now from here, you are forgiven. You have pleased Me and I am pleased with you.

The Malaaikah on seeing this great reward bestowed by Allah upon the ummah of Muhammad S.W. on the day of Iydul Fitr become greatly pleased and happy. As reported in Targheeb. O Allah, make us also of those fortunate ones, Aameen.

COMMENTARY
The previous pages of this book already dealt with almost all that is contained in this last long Hadith. A few points need attention. We see here that there are a few people who are deprived of forgiveness in Ramadhaan and are unfortunate indeed in hot being able to share the great gifts of Allah on the morning of Iyd. Among them are those who fight and argue among themselves and those disobedient to their parents. Let us put one question to them: You have displeased Allah and having done so, what other refuge do you have besides Allah? We feel indeed sad that for some reason or other you have made yourselves the target for the curse of Allah, His Rasool S.W. and Jibraeel A.S. while at the same excluded from Allahs freely granted forgiveness. Who else can grant you refuge? Who and what can stand by your side when you carry the curse of Rasulullah S.W.? who can help you when Allahs close angel Jibraeel A. S. has made duaa against you? While Allah is excluding you for His forgiveness and mercy. I implore you my dear brother (and sister) think about your position at this moment. Think and desist from all that draws you away from Allah. There is time to repair and repent and now is that time. Tomorrow you shall have to stand before a Judge before whom no rank, honour, position and wealth shall avail you. A Judge before whom only actions shall account and Who is indeed aware of our every movement. Remember that Allah may forgive our faults as far as our relationship with Him is concerned, but will not forgive without penalty our faults in our relations with our fellowmen. Rasulullah S.W. said, The bankrupt one from among my Ummah is that person, who shall appear on the day of Qiyaamah, bringing with him righteous deeds like salaah, soen (fast) and charity. However he had also sworn at someone, falsely accused someone else and hurt someone, with the result that all these people shall come horward with the action against him, bearing witness against him. As a penalty, his good deeds shall be taken away and granted to the afflicted ones, and when his good deeds shall come to an end, in this manner, their sins shall be thrown upon him (when he is not able to pay the full penalty through lack of good deeds). Hence, in this manner he shall enter Jahannam. So we see inspite of many good deeds his regret and sorry state is beyond description. (O Allah save us from that). Another point is worth emphasizing in this connection. Numerous times we have read about so many occasions and deeds which become the reason for forgiveness. The question now arises that when forgiveness is being granted why should it be granted time and again? In other words, once a person had been forgiven there are no sins left on him. So why is forgiveness granted again? The answer is that when forgiveness comes to a person with sins on him, it will mean those sins are wiped off but when he has no sin it will mean that mercy and favour is granted to him. A further interesting point to note is that Allah time and again calls the Malaaikah to witness. The question may arise why is that so? Here one should bear in mind that the affairs of Qiyaamah at the time of reckoning have been set, so that a witness shall be brought forward to testify. Hence Ambiya A.S. shall be required to bring witnesses as to whether they had delivered the message. Very often our Nabi S.A. used to say, Verily you shall be asked about me (and my mission). So bear witness that I did deliver the message. In Bukhari we read a Hadith: On the day of Qiyaamah Nooh A.S. shall be called and asked, Did you deliver the message in the proper manner? He shall reply, Yes I did. Then his ummah shall be asked, Did he deliver the message? They shall reply,

No, neither did a bringer of glad tiding come to us not did the warner. Thereupon Nooh A.S. shall be called to bring a witness. He shall call upon Muhammad and his Ummah. This Ummah shall be called forward and they shall testify (as to the truth of Nooh Alahis Salaams evidence). In some versions of this Hadith this ummah shall be cross questioned, How do you know that Nooh Alayhis salaam did deliver the commands of Allah, (when you were not present at the time?) They shall reply, Our Nabi S.W. informed us of that. In this same manner all the Ambiyaa shall be questioned. For this the Qur'aan Karim says, Thus we made an ummah, justly balanced, that you might be witnesses over the nations. (Suratul Baqarah: 143) Imaama Raazi R.A. writes that n the day of Qiyaamah there shall be four types of witnesses: 1. The Malaa'ikah. The Qur'aan says: 1.1 Not a word does he utter but there is a Sentinel by him ready (to note). (Surah Quaf: 18) 1.2 "And there will come forth every soul, with each will be (an angel) to bear witness". (Surah Quaf: 21) 1.3 "But verily over you (are appointed angels) to protect you, kind and honourable, writing down your deeds, that they know and understand all that you do". (Surah Infi'taar: 10, 11 & 12) 2. The Ambiyaa. The Qur'aan says: 2.1 "And I was a witness over them while I dwelt among them". (Surah Al Maa-'idah: 117) 2.2 "And how shall it be when we shall bring forth every nation with its witness, and shall bring you forth, O prothet, as witness over these (the ummah)." (Surah An Nisaa'" 41) 3. The ummah of Muhammad S.W. the following verse refers to this: 3.1 "The Prophets and the witnesses will be brought forward". (Surah Az-zumar: 69) 4. The part of mans body. Thus the Qur'aan states 4.1 "That day we set a seal on their mouths; but their hands will speak to us and their feet bear witness to all they did". (Surah Yaaseen: 65) The last Hadith under discussion also brings out one joyous message to the fortunate ones. Allah says that He shall not disgrace and humiliate those who performed their duties in front of (and among) the unbelievers and evil doers. This is the enormous extent of Allahs grace and kindness and also the regard Allah shows for the status of the muslims. In addition for those who sought Allahs pleasure another of His blessing and favour is that their faults and sins on this occasion will also be covered. Abdullah Ibn Umar R.A. reports that Rasulullah S.W. said, On the day of Qiyaamah Allah shall call a believer to draw near to Him. A curtain shall be drawn so that none may see. Allah shall then remind him of each and every fault of his which he shall be obliged to admit. Seeing the great amount of his faults, that person shall feel

that he had indeed failed and shall perish. But then Allah say In the world did I cover your faults and today too do I hide them and forgive them for you. Thereafter his book of good deeds shall be given to him. The contents of this Hadith is contained in so many other Ahaadith as well. One should therefore be careful of not humiliating and attacking the righteous ones for their faults, because it is possible that their faults are forgiven. It is also possible that we may be the real loser through backbiting and jeering at those who in their own manner seek to please Allah. It is possible that Allah may cover their faults and forgive them through the blessings of their other good deeds, while we who continue to backbite, scoff and jeer at them, may be the cause of our own destruction. (May Allah in His Mercy pardon us all). This Hadith also states that the night before the day of Iyd is called the night of prize giving, the night when Allah gives the true reward. This night too should be properly appreciated. It is also common that once the announcement has been made that tomorrow is Iyd. Majority f us even the pious, on this night enjoy ourselves in sleep, whereas this too is a night that should be spent in ibaadah, Rasulullah S.W. said, Whoever remains awake (for ibaadah) on the nights preceding both Iyds with the aim of gaining reward, his heart shall not die on that day when hearts shall die. The meaning here is that at the time when evil will have taken possession of all, his heart shall stay alive (guarded against evil). It may also refer to the time when the bugle shall be blown to herald the day of Qiyaamah. On that day his soul shall not vecome unconscious. Rasulullah S.W. is also reported to have said, Whoever stays awake for ibaadah on the following five nights, entrance into Jannah becomes waajib for him, Laylatul Tarawiyah: (the night preceding the eight of Zil Hijjah), Laylatul Arafah (the night preceding the ninth Zilhijjah), Laylatul Nahr (the night preceding Iyd ul Fitr and the night preceding the fifteenth of Shabaan. The jurists of Islaam have written that it is mustahab to remain in ibaadah on the nights preceding Iyd. It is reported in Maathbata bis sunnah from Imaam Shaa-iy R.A. that there are five nights in which duaa s are accepted: The night preceding Friday, the night preceding both Iyd, the first night of Rajab, and Laylatul Baraah (fifteenth of Shabaan). Among the piour in Islaam, it is said that because of the exceptional greatness of Friday nith, one should spend this night in ibaadah during the month of Ramadhaan. But there are some Ahaadith wherein we have been prohibited from fixing only that night for ibaadah, it is best that one or two other nights should be joined with it. I have now come to the end of this book, in conclusion, hoping that this shall be of benefit to those who week Allahs pleasure. I beg and implore all reader to make duaa for me, the humble writer of these pages, during those special hours of Ramadhaan. It is possible that because of your duaa s Allah Ta-aala bestows His happiness and love upon me too, Aameen.

OUR FAULTS IN RAMADHAAN At this point we should ponder over our i'baadah. How much importance do we attach to it in Ramadhaan? How many nafl do we perform? As for fardh deeds, we observe how numerous people who after having eaten sah'ri get back into bed with the result that the Fajr 'salaah is neglected. Many perform it, but not with Jamaa'ah. It gives the impression that we give thanks to Allah for the food we had eaten for sah'ri by not performing the most important fardh or by not performing it with Jamaa'ah. Such a 'salaah has been termed defective. Rasulullah (SAW) said that, "There is no 'salaah for those near the musjid except in the musjid". In the kitaab 'Mazhaahire Haq' we find that there is no reward for the 'salaah for persons who do not perform 'salaah with Jamaa'ah without any valid reason or excuse. Similarly, in numerous cases at the time of if'taar (boeka) Maghrib 'salaah is missed, and many who do not come to the musjid miss the Takbeer at the beginning or miss the first raka'ah. Many people hasten to get over the Taraaweeh 'salaah early and even perform the 'ishaa' 'salaah before the time of 'Ishaa' commences. (Some do not pay any attention to 'salaah even in Ramadhaan.) That is the way we look after our very important fardh 'salaah in Ramadhaan. Sometimes in the process of performing one fardh, three others are destroyed. How often do we see even the time of Zhuh-r 'salaah going by because we are asleep, while time of A'sr goes by because we are too busy buying, selling or cooking to prepare for if'taar. If such is the case with the faraa'idh, then we can imagine how much less importance is given to the nafl actions. One finds that because of sleep, the time of 'salaatul Ishraaq (after sunrise) and 'salaatul Dhuhaa (before noon) go by. Then what about 'salaat Awwaabeen (just after Maghrib)? Here we find ourselves busy with If'taar and when thinking about Taraaweeh after about an hour this 'salaah too is wasted. Further we find that for 'salaatul Tahajjud the time is the same as that for sah'ri with the result that this too goes by. One may make a thousand excuses for not finding time for these nawaafil. These are all excuses for not performing these 'salaah. We see that there are many who do find the time to do all these 'ibaadahs during these precious moments. I personally had observed my ustaaz Maulana Khalil Ahmad during many a Ramadhaan. 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 nafl namaaz after Maghrib. Thereafter he used to have meals for about half an hour. After performing all other necessities in preparation for Taraaweeh 'salaah he used to stand in Taraaweeh for about two and a half hours when he was in India, and when he was in Madinah Munawwarah the duration was three hours. Thereafter he used to sleep about two or three hours (according to the season). Then he used to again recite the Qur'aan in Tahajjud 'salaah until about half an hour before Fajr. Then he ate sah'ri. From that time until Fajr he remained busy with reading the Qur'aan or reciting of wazifas. With the greyness of dawn he performed Fajr 'salaah, thereafter he remained in meditation (muraa-qabah) until Ishraaq. Having performed Ishraaq he used to write his famous kitaab, 'Baziul Majhood', commentary on Abu Dawood. Then he normally attend to letters and dictating replies up to mid-day. Then he used to rest up to Zhuh-r 'salaah. Between Zhuh-r and A'sr he used to recite the Qur'aan. From A'sr Namaaz until Maghrib he used to be busy with tasbeeh and answering the queries of those who visited him. When he completed 'Baziul Majhood' then part of the morning used to be spent in tilaawah and studying some monumental religious works, especially Baziul Majhood and Wafa al Wafa. This was his daily programme for nafl 'ibaadah throughout the year.

In Ramadhaan however, he used to spend a bit more time in his ibaadah, making the rak'aats longer. For the ordinary person to observe the special programmes the other pious elders had for Ramadhaan would be difficult. Shaikhul Hind Maulana Mahmoo-dul Hasan (Rahmatullah alaihi) used to remain in nafl 'salaah from after Taraaweeh until Fajr, while also listening to the Qur'aan recited by various huffaazh one after the other. Maulana Shah Abdurraheem Raipuri (d 1963) remained busy with tilaawah (recitation) of the Qur'aan day and night through Ramadhaan. There used to be no time for attending to correspondence or meeting visitors. Only his special ones were allowed to wait on him after Taraaweeh for a short period while he drank a cup of tea.

ADVICE FOR RAMADHAAN The reason for mentioning the manner in which these saintly ones spent their Ramadhaan 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 endeavor to copy and follow their noble examples. Every pious elders programme had its particular specialty. How wonderful would it be if those who are not forced by worldly necessities try their utmost to mend their religious life in this one month after having allowed eleven months of the year go by to destroy themselves. 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 Ramadhaan, spend the time from Fajr until their hours of employment in reciting the Qur'aan. After all 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'aan on their farm or adjusting their daily routine. Then come the businessmen, shopkeepers and merchants. Nothing prevents them in Ramadhaan from reciting their Qur'aan 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 Ramadhaan and the Tilaa-wah of the Qur'aan. Almost all Allah's great scriptures were revealed in this month. Similarly, in this month the Qur'aan was brought down from the Lowhul Mahfoozh to the Samaa'ud Dunyaa, from where it was revealed bit by bit to Rasulullah (SAW) in a span of twenty three years. Nabi Ibrahim (A.S.) received his scriptures on the first and third of this sacred month. Nabi Dawood (A.S.) received the Zaboor on the twelfth or eighteenth. Nabi Moosa (A.S.) received his Towrah on the sixth. Nabi Essa (A.S.) received the Injeel on the twelfth or thirteenth. From this we note the great connection between the divine scriptures and the month of Ramadhaan. For this reason, as much ti-laawah of the Qur'aan as possible should be made during this month. Such was the habit of our saints. Jibraeel (A.S.) used to recite the whole Qur'aan to our Nabi Muhammad (SAW) in the month of Ramadhaan. In some reports it is stated that Rasulullah (SAW) used to recite and he (Jibraeel) used to listen. From joining these reports the 'ulama have said that it is mustahab to read the Qur'aan in such a manner that while one recites the other listens. Thereafter another recites while others listen. So recite the Qur'aan as much as possible. Whatever time remains thereafter should not be wasted. Rasulullah (SAW) drew our attention to four more things and advised that we should practice them as much as possible. They are the recitation of Kalimah 'Tayyibah, Istighfaar, begging for Jannah and seeking refuge from Ja-hannam. Therefore it must be regarded an honour to spend as much as available in these recitations. This will be the true appreciation of the teachings of Rasulullah (SAW). What is so difficult about keeping the tongue busy with the recitation of Durood ('salawaat) or Laa ilaaha illallaah while being engaged in our daily tasks? In the same Hadith Rasulullah (SAW) said a few more things, Ramadhaan is the month of patience. Hence even if great difficulty is experienced in fasting one should bear it with patience. One should not complain as people are fond of doing during hot days. If by chance sah-ri is missed then lamentations begin early in the day. Similarly, should difficulty be experienced at the same time of Taraweeh, 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?

SYMPATHY FOR THE UNFORTUNATE Further, the Hadith states that it is the month of sympathy, especially for the poor and destitute. Sympathy should be of a practical nature. When ten things are placed before us for if'taar, at least two or four of them should be set aside for the poor and needy. In fact they should be treated preferentially, if not then at least equally. They should certainly be remembered. In showing sympathy for the poor, as in all other matters, the Sahaabah R.A. were living examples, and in this, it is our duty to follow or at least try to follow them. In the matter of sacrifice and sympathy only the courageous can emulate the Sahaabah. There are numerous instances, if they are cited, will only leave one in astonishment. Let us see the following example, Abu Jahm (RA) relates that: "During the battle of Yarmouk he went in search of his cousins, taking with him a water bag to give him to drink and also wash his wounds if he was found alive or wounded. He found him lying among the wounded. When I asked him whether he wanted some water, he indicated 'yes'. At that moment someone near him moaned. My cousin pointed to that person indicating that I should first quench the thirst of the neighbour. I went to him and found that he too needed water, but just as I was about to give him water, a third person groaned near him. The second one pointed to this third person meaning that I should give the third one to drink first. I went to the third person but before he could drink, I found out that he had passed away, whereupon I returned to the second one only to find that he too had passed away. When I came to my cousin, he too had become a martyr".