THE MONTH OF MUHARRAM

Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. It is one of the four sanctified months about which the Holy Qur'an says:
ان عدة الشهور عند الله اثنا عشر شهرا في كتاب الله يوم خلق السموات والأرض منها اربعة حرم
'The number of the months according to Allah is twelve months (mentioned) in the book of Allah on the day in which He created heavens and the earth. Among these (twelve months) there are four sanctified'.

These four months, according to the authentic tra*ditions are the months of Zulqa'dah, Zulhijjah, Muhar*ram and Rajab. All the commentators of the Holy Qur'an are unanimous on this point, because the Holy Prophet e in his sermon on the occasion of his last Hajj, has declared:
السنة اثنا عشر شهرا أربعة حرم، ثلاث متواليات ذوالقعدة، وذوالحجة، والمحرم، ورجب.
One year consists of twelve months, of which four are sanctified months, three of them are in sequence; Zulqa'dah, Zulhijjah, Muharram, and the fourth is Rajab.
The specific mention of these four months does not mean that any other month has no sanctity, because the month of Ramadan is admittedly the most sancti*fied month in the year. But these four months were specifically termed as sanctified months for the simple reason that their sanctity was accepted even by the pagans of Makkah.
In fact, every month, out of the twelve, is original*ly equal to the other, and there is no inherent sanctity which may be attributed to one of them in comparison to other months. When Allah Almighty chooses a par*ticular time for His special blessings, then it acquires sanctity out of His grace.
Thus, the sanctity of these four months was recog*nized right from the days of Sayyidna Ibrahim u. Since the Pagans of Makkah attributed themselves to Sayyidna Ibrahim u they observed the sancti*ty of these four months and despite their frequent tri*bal battles, they held it unlawful to fight in these months.
In the Shari'ah of our Holy Prophet e the sanctity of these months was upheld and the Holy Qur'an referred to them as the "sanctified months".
The month of Muharram has certain other charac*teristics peculiar to it which are specified below.
1. Fasting during the month
The Holy Prophet e has said:
أفضل الصيام بعد شهر رمضان شهر الله المحرم
The best fasts after the fasts of Ramadan are those of the month of Muharram.
Although the fasts of the month of Muharram are not obligatory, yet, the one who fasts in these days out of his own will and choice is entitled to a great reward by Allah Almighty. The Hadith cited above signifies that the fasts of the month of Muharram are most rewardable ones among the Nafl fasts i.e. the fasts one observes out of his own choice without being obligato*ry on him.
The hadith does not mean that the award prom*ised for fasts of Muharram can be achieved only by fasting for the whole month. On the contrary, each fast during this month has merit. Therefore, one should avail of this opportunity as much as he can.
2. The day of 'Ashurah'
Although the month of Muharram is a sanctified month as a whole, yet, the 10th day of Muharram is the most sacred among all its days. The day is Named Ashurah'.
According to the Holy companion Ibn 'Abbas t. The Holy Prophet e , when migrated to Madinah, found that the Jews of Madinah used to fast on the 10th day of Muharram. They said that it was the day on which the Holy Prophet Musa (Moses) u and his followers crossed the Red Sea miraculous*ly and the Pharaoh was drowned in its water. On hearing this from the Jews, the Holy Prophet e said, "We are more closely related to Musa than you" and directed the Muslims to fast on the day of 'Ashura'. (Abu Dawood)
It is also reported in a number of authentic tradi*tions that in the beginning, fasting on the day of 'Ahura' was obligatory for the Muslims. It was later that the fasts of Ramadan were made obligatory and the fast on the day of 'Ashura' was made optional. Sayyidah 'A'ishah رضي الله عنها has said:
فلما قدم رسول الله صلى الله عليه وسلم المدينة صامه وأمر بصيامه. فلما فرض رمضان كان هو الفريضة وترك عاشوراء، من شاء صامه ومن شاء تركه ([1])
When the Holy Prophet e came to Madinah, he fasted on the day of 'Ashura' and directed the people to fast it. But when the fasts of Ramadan were made obligatory, the obligation of fasting was confined to Ramadan and the obligatory nature of the fast of 'Ashura' was abandoned, One can fast on this day, if he so wills, or can avoid fasting, if he so wills.
However, the Holy Prophet e used to fast on the day of 'Ashura' even after the fasting in Ramadan was made obligatory. Abdullah ibn Mas'ud t reports that the Holy Prophet e preferred the fast of 'Ashura' to the fast of other days and preferred the fast of Ram*adan to the fast of 'Ashura'. (Bukhari and Muslim)
In short, it is established through a number of au*thentic ahadith that fasting on the day of 'Ashura' is Sunnah of the Holy Prophet e and makes one entitled to a great reward.
According to another hadith, it is more advisable that the fast of Ashura should either be prefixed or suffixed by another fast. It means that one should fast two days: the 9th and 10th of Muharram or the 10th and llth of it. The reason of this additional fast as mentioned by the Holy Prophet e is that the Jews used to fast on the day of 'Ashura alone, and the Holy Prophet e wanted to distinguish the Islamic-way of fasting from that of Jews. Therefore, he advised the Muslims to add another fast to that of Ashura'.
Some traditions signify another feature of the day of 'Ashura, According to these traditions one should be more generous to his family by providing more food to them on this day as compared to other days. These traditions are not very authentic according to the science of hadith. Yet, some Scholars like Baihaqi and Ibn Hibban have accepted them as reliable.
What is mentioned above is all that is supported through authentic sources about Ashura. However, there are some legends and misconceptions with re*gard to Ashura that have managed to find their way into the minds of the ignorant, but have no support of authentic Islamic sources, some very common of them are these:
This is the day in which Adam u was creat*ed.
This is the day in which Ibrahim u born.
This is the day in which Allah accepted the repen*tance of Sayyidna Adam u.
This is the day on which the Qiyamah (dooms-day) will take place.
Whoever takes bath in the day of 'Ashura' will never get ill.
All these and other similar whims and fancies are totally baseless and the traditions referred to in this respect are not worthy of any credit.
Some people take it as Sunnah to prepare a partic*ular type of meal in the day of 'Ashura'. This practice, too, has no basis in the authentic Islamic sources.
Some other people attribute the sanctity of 'Ashura' to the martyrdom of Sayyidna Husain t during his battle with the Syrian army. No doubt, the martyrdom of Sayyidna Husain t is one of the most tragic episodes of our history. Yet, the sancti*ty of 'Ashura' cannot be ascribed to this event for the simple reason that the sanctity of Ashura' was estab*lished during the days of the Holy Prophet e much earlier than the birth of Sayyidna Husain t.
On the contrary, it is one of the merits of Sayyidna Husain that his martyrdom took place on the day of 'Ashura'. Another misconception about the month of Muharram is that it is an evil or unlucky month, for Sayyid*na Husain was killed in it. It is for this misconception that people avoid holding marriage ceremonies in the month of Muharram. This is again a baseless concept which is contrary to the express teachings of the Holy Qur'an and the Sunnah. Such superstitions have been totally negated by the Holy Prophet e. If the death of an eminent person in a particular day renders that day unlucky for all times to come, one can hardly find a day, free from this bad luck, out of 365 days of the whole year, because each and every day has a history of the demise of some eminent person. The Holy Qur'an and the Sunnah of the Holy Prophet e have made us free from such superstitious beliefs, and they should deserve no attention.
Another wrong practice related to this month is to hold the lamentation and mourning ceremonies in the memory of martyrdom of Sayyidna Husain t As mentioned earlier, the event of Karbala is one of the most tragic events of our history, but the Holy Prophet e has forbidden us from holding the mourn*ing ceremonies on the death of any person. The people of Jahiliyyah (Ignorance) used to mourn over their de*ceased relatives or friends through loud lamentations, by tearing their clothes and by beating their cheeks and chests. The Holy Prophet e stopped the Muslims from doing all this and directed them to observe pa*tience by saying إنا لله وإنا إليه راجعون . A number of authen*tic ahadith are available on the subject. To quote only one of them:
ليس منا من ضرب الخدود، وشق الجيوب، ودعا بدعوة الجاهلية([2])
"He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of jahiliyyah."
All the authentic jurists are unanimous on the point that the mourning of this type is absolutely impermissible. Even Sayyidna Husain t shortly before his demise, had advised his beloved sister Sayyidah Zainab رضي الله عنها not to mourn over his death in this manner. He said:
يا أخيه إني أقسم عليك، لا تشقى على جيبا، ولا تخمشي على وجها ولا تدعى بالويل والثبور إن هلكت ([3])
"My dear sister, I swear upon you that you, in case I die, shall not tear your clothes, nor scratch your face, nor curse anyone for me or pray for your death".
It is evident from this advice of Sayyidna Husain t that this type of mourning is condemned even by the blessed person for the memory of whom these mourning ceremonies are held. Every Muslim should avoid this practice and abide by the teachings of the Holy Prophet e and his beloved grand child Sayyidna Husain t.



([1]) سنن ابو داؤد
[2]) ( صحيح البخاري كتاب الجنائز
[3]) ( الكامل، ابن أثير، جلد ٤ صفحه ٢٤

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The Month of SAFAR

"Safar" is the second month in the Islamic calendar. It is one of "Al-Ashhur-al-hurum" the four sancti*fied months in which battle was prohibited in the days of the Holy Prophet e. However, no specific mode of worship or other special rules are set by the Shari'ah to observe this month.


لاَ صَفَرَ


(To hold) the month of Safar (as unlucky) is nothing.

Some people believe that this month is an unlucky month, therefore, they avoid to hold marriage ceremo*nies or any other happy gatherings in this month. This belief is totally baseless and it is a part of the su*perstitions rampant in the ignorant of Arabia before the advent of Islam. The Holy Prophet e eradicated all such superstitious beliefs. Specially in the case of the month of Safar, he expressly said,

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

The Month of RABI ‘UL-AWWAL

The month of Rabi'ul-Awwal is the most signifi¬cant month in the Islamic history, because humanity has been blessed in this month by the birth of the Holy Prophet Muhammad (SAW). Before the birth of the Holy Prophet (SAW) , not only the Arabian peninsula, but also the so-called civilized nations of Rome and Persia were drowned in the darkness of ignorance, supersti¬tions, oppression and unrest.

The Holy Prophet (SAW) came with the eternal truth of Tawhid (Oneness of Allah), the only faith which provides a firm basis for the real concepts of knowledge, equity and peace. It was this faith which delivered humanity from ignorance and superstitions and spread the light of true knowl¬edge all over the world.

Thus the birth of the Holy Prophet (SAW) was the most significant and the most remarkable event in hu¬man history. Had there been room in Islamic teach¬ings for the celebration of birthdays or anniversaries, the birthday of the Holy Prophet (SAW) would have undoubtedly deserved it more than the birthday of any other person.
But the nature of Islamic teachings is such that their main stress is directed towards practicalism in¬stead of formalism. That is why, unlike Judaism, Christianity and Hinduism, there are very few festivals in Islam which provides for only two Eids (Eidulfitr and Eidul-Adha) during the whole year. The dates of these two Eids do not correspond to the birthday of any of the outstanding persons of Islamic histo¬ry, nor can their origin be attributed to any particular event of history which had happened in these dates.

Both of these two Eids have been prescribed for paying gratitude to Allah on some happy events which take place every year. The first event is the comple¬tion of the fasts of Ramadan and the second event is the completion of Hajj, another form of worship regarded as one of the four pillars of Islam.

The manner prescribed for the celebration of these two Eids (Festivals) is also different from non-Islamic festivals. There are no formal processions, illumina¬tion or other activities showing formal happiness. On the contrary, there are prayer congregation and infor¬mal mutual visits to each other which can give real happiness instead of its symbols only.

On the other hand, Islam has not prescribed any festival for the birthday of any person, however great or significant he may be. The prophets of Allah are the persons of the highest status amongst all human beings. But the Holy Prophet (SAW) or his noble companions never observed the birthday or anniversary of any of them. Even the birthday of the Holy Prophet (SAW) which was the most happy day for the whole mankind was never celebrated by the Holy Prophet (SAW) himself, nor by his blessed Companions.

The Companions of the Holy Prophet (SAW) remained alive after him for about a century, but despite their unparalleled and profound love towards the Holy Prophet (SAW) , they never celebrated the birthday or the death anniversary of the Holy Prophet (SAW) . Instead, they devoted their lives for promoting the cause of Is¬lam, for bringing his teachings into practice, for conveying his message to the four corners of the world and for establishing the Islamic order in every walk of life.
In fact, commemorating the birth of a distin¬guished person has never been prescribed by any re-ligion attributing itself to divine revelation. It was originally a custom prevalent in pagan communities only. Even Christmas, the famous Christian feast commemorating the birth of Jesus Christ finds no mention in the Bible or in the early Christian writ¬ings. It was only in the 4th century after the ascension of Jesus Christ that Christmas was recognized as a regular Christian feast. To quote the Collier's Encyclopedia:

"It is impossible to determine the exact date of the birth of Christ, either from the evidence of the gospels, or from any sound tradition. During the first three centuries of the Christian era there was considerable opposition in the Church to the pagan custom of celebrating birthdays, al¬though there is some indication that a purely religious commemoration of the birth of Christ was included in the feast of Epiphany. Clement of Alexandria mentions the existence of the feast in Egypt about the year A.D. 200 and we have some evidence that it was observed on various dates in scattered areas. After the triumph of Constantine, the Church at Rome assigned De¬cember 25 as the date for the celebration of the feast, possibly about A.D. 320 or 353. By the end of the fourth century the whole Christian world was celebrating Christmas on that day, with the exception of the Eastern Churches, where it was celebrated on

January 6. The choice of December 25 was probably influenced by the fact that on this day the Romans celebrated the Mithraic feast of the Sun-God, and that the Saturnalia also came at this time." ( Collier's Encyclopedia 1984 ed. v. 6, p. 403).
A similar description of the origin of Christmas is found in the Encyclopedia Britannica with some more details. Its following passage will throw more light on the point:
"Christmas was not among the earliest festivals of the Church, and before the 5th century there was no general consensus of opinion as to when it should come in the calendar, whether on Jan. 6, March 25 or Dec. 25. The earliest identification of Dec. 25 with the birthday of Christ is in a passage, otherwise unknown and probably spurious, of the philos of Antioch (c.180), pre¬served in Latin by the Magdeburyg centuriators (i, 3, 118), to the effect that the Gauls contended that since they celebrated the birth of Lord on Dec. 25, so they ought to celebrate the resurrection on March 25. A passage, almost certainly interpolated, in 'Hippelates' (c. 202) commentary on Daniel iv, 23, says that Jesus was born at Bethlehem on Wednesday, Dec. 25, in the 42nd year of Augustus, but he mentions no feast, and such a feast, indeed, would conflict with the then orthodox ideas. As late as 245 Origin (hom. viii on Leviticus) repudiated the idea of keeping the birthday of Christ "as if he were a king Pha¬raoh". (Britannica, 1953 ed. v. 5, p.642)

These two extracts are more than sufficient to prove the following points:
1. The commemoration of birthdays was originally a pagan custom, never recognized by a divine scripture or a prophetic teaching.
2. The exact date of the Birth of Sayyidna 'Isa is unknown and impossible to be ascertained.
3. The commemoration of the birth of Jesus Christ was not a recognized practice in the early centuries of the Christian history. It was in the 4th or 5th century that it was recognized as a religious feast, and that, too, under the influence of the pagans who worshipped Sun-God.
5. There was a strong opposition against the com¬memorating the birthday by the early Christian schol¬ars like Origin, on the ground that it is originally a custom of pagans and idolaters.

In original Islamic resources also we cannot find any instruction about the celebration of birthdays or death anniversaries. Many Companions of the Holy Prophet (SAW) passed away during his life-time. His be¬loved wife Saj'yidah Khadijah رضي الله عنها passed away in Makkah. His beloved uncle Sayyidna Hamzah (SAW) was brutally slaughtered during the battle of Uhud. But the Holy Prophet (SAW) never observed their birthday or their death anniversaries, nor did he ever advise his followers to celebrate his own birthday in Rabi'ul-Awwal.

The reason for abstinence from such celebrations is that they divert the attention of people from the real teachings of Islam towards the observance of some formal activities only. Initially, these celebrations may begin with utmost piety and with a bona fide intention to pay homage to a pious person. Yet the experience shows that the celebration is ultimately mixed up with an element of merrymaking and re¬joicing and is generally confused with secular festivals, and the secular, and often sinful, activities creep into it gradually.

4. The example of Christmas will again be relevant.
This Christian feast was originally innovated to com¬memorate the birth of Jesus Christ and, of course, to memorize his teachings. But once the occasion has been recognized as a feast, all the secular elements of public festivals crept in. The following quotation from the Encyclopedia Britannia is worth attention:
"For several centuries Christmas was solely a church anniversary observed by religious services. But as Christianity spread among the people of pagan lands, many of the practices of the win¬ter solstice were blended with those of Christianity because of the liberal ruling of Gregory I, the great, and the cooperation of the missionaries. Thus, Christmas became both religious and secular in its celebration, at times reverent, at others gay."
Then, what kind of activities have been adopted to celebrate Christmas is mentioned in the next paragraphs of which the following extract is more perti¬nent here to quote:
"Merrymaking came to have a share in Christ¬mas observance through popular enthusiasm even while emphasis was on the religious phase. ... In the wholly decked great halls of the feudal lords, whose hospitality extended to all their friends, tenants and household, was sailing, feasting, singing and games, dancing, masquerading and mummers presenting pantomimes and masques were all part of the festivities." (Encyclopedia Britannica, 1953 v. 5, p. 643)
This is enough to show as to how an apparently innocent feast of reverence was converted into a secular festival where the merrymaking and seeking enjoyment by whatever means took preference over all the religious and spiritual activities.

Being fully aware of this human psychology, Islam has never prescribed, nor encouraged the observance of birthdays and anniversaries, and when such celebrations are observed as a part of the religion they are totally forbidden. The Holy Qur'an has clearly pro¬nounced on the occasion of the last Hajj of the Holy Prophet (SAW) :
اَلْيَوْمَ اَكْمَلْتُ لَكُمْ دِيْنَكُمْ

Today, I have completed (the teachings of) your religion.

It means that all the teachings of Islam were com¬municated to the Muslims through the Holy Qur'an and the Sunnah of the Holy Prophet (SAW) . No one is allowed after it to add any thing to them as a part of religion. What was not a part of religion during the life¬time of the Holy Prophet (SAW) can never form part of it at any following occasion. Such additions are termed by the Holy Prophet (SAW) as Bid'ah or innovation.

Thus, the observance of the 12th of Rabi'ul-Awwal as a religious feast is not warranted by any verse of the Holy Qur'an or by any teaching of the Holy Prophet (SAW) . Had it been a part of the religion it would have been clearly ordered or practiced by the Holy Prophet (SAW) and his blessed companions or, at least, by their immediate pupils. But no example of the cele¬bration of the occasion can be traced out in the early centuries of the Islamic history. It was after centuries that some monarchs started observing the 12th of Rabi'ul-Awwal as the birthday of the Holy Prophet (SAW) without a sound religious basis, and the congregations in the name of Maulood or Milad were held where the history of the birth of the Holy Prophet (SAW) used to be narrated. The observance of the 12th of this month as the birthday of the Holy Prophet (SAW) is not only an in¬novation having no basis in the Islamic teachings, but the accuracy of this date as the real birthday of the Holy Prophet (SAW) is also very much doubted. There are different dates suggested in different traditions, and the majority of the authentic scholars is inclined to hold that the Holy Prophet (SAW) was born on the 9th of Rabi'ul-Awwal. This difference of opinion is another evidence to prove that the observance of the birthday is not a part of the religion; otherwise its exact date would have been preserved with accuracy.

The life of the Holy Prophet (SAW) is, no doubt, the most important source of guidance for all the Mus¬lims, and every Muslim is under an obligation to learn and study the events of his Ife, and to follow the prac¬tical example set by him in every sphere of life. The narration of his pious biography (the Seerah) in itself is a pious act which invites the divine blessings, but the Holy Qur'an and the Sunnah have not prescribed a particular time or method for it. This pious act should be performed in all the months and in all the times. The month of Rabi'ul-Awwal has not been tak-en by the Shariah as a special season for holding such congregations to commemorate the birth or life of the Holy Prophet (SAW) . It is thus an innovation (Bid'ah) to restrict the Seerah meetings to the month of Rabi'ul-Awwal only, or to believe that the meetings held in this month are worthy of more reward than the meet¬ings held on any other date during the year. In fact, the Companions of the Holy Prophet  used to com¬memorate the life of the Holy Prophet (SAW) throughout the year, not only by studying and conveying his mes¬sage to others, but also by following his way of life and acting upon his teachings in each and every branch of their activities, and this is exactly what a Muslim is required and supposed to do. By this we do not mean that the Seerah meetings should not be held in the month of Rabi'ul-Awwal. The point is only that they should not be restricted to it, nor should it be believed that the Shariah has laid any kind of emphasis on holding such meetings in this particular month.

Another point which should always be kept in mind while holding such meetings is that they must be in complete conformity with the rules of Shariah. A Muslim is supposed to abide by the rules of Shariah in all his activities. But at least the meetings held in the memory of the Holy Prophet (SAW) should be free from all the acts forbidden by the Shariah.

It is often observed, especially in the Western countries, that the people hold the Seerah meetings where men and women sit together without observing the rules of hijab prescribed by the Shariah. The teachings of the Holy Prophet (SAW) are obviously against such mixed gatherings. How can a Seerah meeting bring fruits where such fundamental teachings of the Shariah are openly violated?

In some meetings the Na'ts (poems) in the memory of the Holy Prophet (SAW) are recited by the women before the male audience, sometimes with music, which is totally against the instructions of the Holy Prophet (SAW). It is clearly prohibited by the Shariah to hold such meetings or to participate in them, because it is not only a violation of the Shariah rules, but it amounts to outraging the sanctity of the Seerah of the Holy Prophet (SAW) .

All other activities, often practiced on the twelfth of Rabi'ul-Awwal, like holding processions, constructing the artificial tombs of the Holy Prophet (SAW) and illumination of the buildings and the roads are not warranted by any rule of the Shariah. Rather they are based on conscious or unconscious imitation of certain other religions. No example of such activities can be traced out from the earlier Islamic history.

What is really important with regard to the Holy Prophet (SAW) is, firstly, to follow his teachings, and sec¬ondly to make his pious Seerah available to every Muslim, to preserve it in the hearts of the Muslims from the very childhood, to educate the family members to run their lives according to it and to hold it as the most glorious example of the human conduct the universe has ever witnessed - and all this with utmost love and reverence, not manifested by some formal activities only, but also through actual behaviour of following the Sunnah. This cannot be done by merely holding processions and illuminating the walls. This requires constant and consistent efforts and a meaningful programme of education and training.
Mufti Taqi Usmani

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

The Month of RABI-UL-THANI

Tuesday, 08 March 2011 04:16
This month is also called "Rabi'ul-'akhir". No spe¬cific function or worship has been prescribed by the Shari'ah in this month. However, some people take the llth of this month as the anniversary of Shaikh Abdulqadir al-Jilani رحمة الله عليه , the great sufi and one of the most pious persons of our history.
On this as¬sumption, these people cook some special types of meals and distribute them among their acquaintants. Some of them believe that this practice pleases the soul of the Shaikh رحمة الله عليه and he will help us in ful¬filling our worldly needs or in reaching our mundane or spiritual goals.This practice is totaly baseless for a number of reasons:Firstly, it is not historically proved with certainty that the Shaikh رحمة الله عليه died on the 11th of this month. Some historians claim that he died on 9th and some of them hold that he died on 17th.Secondly, even if it is proved that he had died on llth of this month, the observation of anniversaries is not recognized by the Shari'ah, as we have explained it with more details earlier while discussing the month of Rabi'ul-awwal.Thirdly, if the practice is based on the belief that the soul of the Shaikh will be pleased by it and will help us in our worldly affairs, it is totally an erroneous idea and may amount to 'shirk'.Fourthly, even if these acts are performed for the purpose of 'Isdl-al-thawab only, there is no reason why a specific date is fixed for this purpose, and why the people not observing it are blamed and reproached.Fifthly, the 'Isal-al-thawab' can be conceived where an 'ibadah (act of worship) is done like sada-qah, but here in this practice normally the meal is dis¬tributed among the well-off relatives or friends and not among the poor. It means that there is no inten¬tion to perform an 'ibadah.Sixthly, if some mundane benefits are sought by this practice, no thawab is supposed to be achieved. How can it be an act of'lsal-al-thawdb?In short, looked at from any angle, this custom does not fit in the recognized principles of Shari'ah. Therefore, it should be abandoned in any case.It must be remembered, however, that what we have said does not mean that one cannot make an 'lsal-al-thawab to the Shaikh Abdulqadir Jilani. In fact the 'isal-al-thawab is a recognized practice in Sha¬ri'ah. It becomes more commendable if it is done in fa¬vor of a pious person, like Shaikh Abdulqadir Jilani. But it should not be restricted to a particular date or a particular act. A Muslim can make 'isal-al-thawab to the Shaikh any day and through any act of worship, like salah, fasting, charity etc.Read more...

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

The Month of JUMADA-AL-'ULA And JUMADA-AL-'UKHRA

The Month of JUMADA-AL-'ULA And JUMADA-AL-'UKHRA
Both these months have no special rules, nor are there any specific customs practiced by the Muslim people in these months.

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

The Month of RAJAB (Part 1)

Rajab is the seventh month in the Islamic lunar calendar. This month was regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet صلي الله عليه وسلم .

It is also deemed to be a prelude to the month of Ramadan, because the month Ramadan follows it after the intervening month of Sha'ban. Therefore, when the Holy Prophetصلي الله عليه وسلم sighted the moon of Rajab, he used to pray Allah in the following words:
اللهم بارك لنا في رجب وشعبان وبلغنا رمضان

O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life upto Ramadan, so that we may benefit from its merits and blessings).

Although the month of Rajab has aforesaid merits, yet no specific way of worship has been prescribed by the Shari'ah in this month. However, some people have invented some special rituals or practices in this month which are not supported by reliable resources of the Shari'ah or are based on some unauthentic traditions. We would like to explain here the correct position about them.

1. Celebration of Lailatul Mi'raj
It is generally believed that the great event of Mi'raj (ascension of the Holy Prophet صلي الله عليه وسلم to the heavens) took place in the night of 27th of Rajab. Therefore, some people celebrate the night as "Lailatul-Mi'raj" (the night of ascension to heavens).
Indeed, the event of mi'raj was one of the most remarkable episodes in the life of our beloved Holy Prophet صلي الله عليه وسلم. He was called by Almighty Allah. He travelled from Makkah to Baitul-Maqdis and from there he ascended the heavens through the miraculous power of Allah. He was honoured with a direct contact with his Creator at a place where even the angels had no access. This was the unique honour conferred by Allah to the Holy Prophet صلي الله عليه وسلم alone. It was the climax of the spiritual progress which is not attained by anybody except him. No doubt the night in which he was blessed with this unparalleled honour was one of the great nights in the history of this world. But, as we have explained in our discussion about the month of Rabi'ul-awwal, Islam has its own principles with regard to the historic and religious events. Its approach about observing festivals and celebrating days and nights is totally different from the approach of other religions. The Holy Qur'an and the Sunnah of the Holy Prophet صلي الله عليه وسلم did not prescribe any festival or any celebration to commemorate an event from the past, however remarkable it might have been. Instead, Islam has prescribed two annual celebrations only. One is Eid-ul-Fitr and the other is Eid-ul-Adha. Both of these festivals have been fixed at a date on which the Muslims accomplish a great 'ibadah (worship) every year. Eid-ul-Fitr has been prescribed after the fasts of Ramadan, while Eid-ul-Adha has been fixed when the Muslims perform the Hajj annually. None of these two eids is designed to commemorate a particular event of the past which has happened in these dates. This approach is indicative of the fact that the real occasion for a happy celebration is the day in which the celebrators themselves have accomplished remarkable work through their own active effort. As for the accomplishments of our ancestors, their commemoration should not be restricted to a particular day or night. Instead, their accomplishments must be remembered every day in the practical life by observing their teachings and following the great examples they have set for us.
Keeping this principle in view, the following points should be remembered with regard to the "Lailatul-mi'raj":
(1) We cannot say with absolute certainty in which night the great event of mi'raj had taken place. Although some traditions relate this event to 27th night of the month of Rajab, yet there are other traditions which suggest some other dates. Al-Zurqani, the fa-mous biographer of the Holy Prophet صلي الله عليه وسلم has referred to five different views in this respect: Rabi'-ul-awwal, Rabi'-ul-'akhir, Rajab, Ramadan and Shawwal. Later, while discussing different traditions, he has added a sixth opinion, that the mi'raj took place in the month of Zulhijjah.

Allama Abdulhaq Muhaddith Dehlawi, the well-known scholar of the Indian sub-continent, has written a detailed book on the merits of Islamic months. While discussing the 'Lailatul-mi'raj he has mentioned that most of the scholars are of the view that the event of mi'raj took place in the month of Ramadan or in Rabi'ul-awwal.

(2) It is also not certainly known in which year the event of Mi'raj had taken place. There are a number of views mentioned in the books of history which suggest a wide range between the fifth-year and the twelfth year after the Holy Prophet صلي الله عليه وسلم was entrusted with prophet hood.
Now, if it is assumed that the event of Miraj took place in the fifth year of his prophet hood, it will mean that the Holy Prophet صلي الله عليه وسلم remained in this world for eighteen years after this event. Even if it is presumed that the mi'raj took place in the twelfth year of his prophet hood, his remaining life-time after this event would be eleven years. Throughout this long period, which may range between eleven years and eighteen years, the Holy Prophet صلي الله عليه وسلم never celebrated the event of mi'raj, nor did he give any instruction about it. No one can prove that the Holy Prophet صلي الله عليه وسلم ever performed some specific modes of worship in a night calling it the ‘Lailatul-mi'raj' or advised his followers to commemorate the event in a particular manner.

(3) After the demise of the Holy Prophet صلي الله عليه وسلم also, no one of his companions is reported to celebrate this night as a night of special acts of worship. They were the true lovers of the Holy Prophet صلي الله عليه وسلم and had devoted their lives to preserve every minute detail of the sunnah of the Holy Prophet صلي الله عليه وسلم and other Islamic teachings. Still, they did not celebrate the event of mi'raj in a particular night in a particular way.

All these points go a long way to prove that the celebration of the 27th night of Rajab, being the laila-tul-mi'raj has no basis in the Sunnah of the Holy Prophet صلي الله عليه وسلم or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, the exact date of this event would have been preserved accurately by the Ummah and the Holy Prophet صلي الله عليه وسلم and his blessed companions would have given specific directions for it.

Therefore, it is not a Sunnah to celebrate the ' Lailatul-mi'raf . We cannot take any practice as a sunnah by our own emotions, unless it is established through authentic sources that the Holy Prophet صلي الله عليه وسلم or his noble Companions have recognized it as such, otherwise it may become a bid'ah about which the Holy Prophet صلي الله عليه وسلم has observed in the following words:
من أحدث في أمرنا هذا ما ليس منه فهو رد

Whoever invents something in our religion which is not a part of it, it is to be rejected.

Being mindful of this serious warning, we should appreciate that the 27th night of the month of Rajab is not like 'Lailatul-qadr or 'Lailatul-bara'ah' for which special merits have been mentioned expressly either by the Holy Qur'an or by the Holy Prophet صلي الله عليه وسلم.

However, all the recognized modes of 'ibadah (worship) like salah, recitation of the Holy Qur'an, dhikr, etc. are commendable any time, especially in the late hours of night, and obviously the 27th night of Rajab is not an exception. Therefore, if someone per-forms any recognized 'ibadah in this night from this point of view nothing can stop him from doing so, and he will be entitled to the thawab (reward allocated for that recognized 'ibadah insha-Allah. But it is not permissible to believe that performing 'ibadah in this night is more meritorious or carries more thawab like 'Lailatul-qadr or 'Lailatul-bara'ah', because this belief is not based on any authentic verse or on a sunnah of the Holy Prophet صلي الله عليه وسلم. Similarly, it is not a correct practice to celebrate this night on a collective scale and to invite people to special ritual congregations.

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The Month of Rajab (Part 2)

(4) Some people suggest some special modes of worship to be performed in this night. Since no special mode of worship is prescribed by the Shari'ah in this night, these suggestions are devoid of any authority and should not be acted upon.



It is believed by some that the Muslims should keep fast on 27th of Rajab. Although there are some traditions attributing special merits to the fast of this day yet the scholars of hadith have held these traditions as very weak and unauthentic reports which cannot be sufficient to establish a rule of Shari'ah. On the contrary, there is an authentic report that Sayyidna Umar رضي الله تعالى عنه used to forbid people from fasting on this day, rather to compel them to eat if they had started fasting.

It should be borne in mind here that a ‘nafl' fast can be observed any day (except the five prohibited days of the year), therefore, fasting on 27th of Rajab is not prohibited in itself. What is prohibited is the belief that fasting on this day is more meritorious than fasting in other normal days. One should not fast in this day with this belief. But if someone fasts therein, believing it to be a normal nafl fast, there is no bar against it.

Sacrifice (qurbani) in the month of Rajab

In the days of ignorance (jahiliyyah) the Arabs used to offer the sacrifice of a goat in the month of Rajab. This sacrifice used to be called ‘Atirah' or 'Rajabiyyah'. This sacrifice was offered in the name of different so-called gods and their icons. In the beginning of Islam, this custom was retained, but the Muslims modified it by offering the sacrifice of 'Atirah in the name of Allah instead of the false gods. But finally, this custom was abandoned and the Holy Prophet صلي الله عليه وسلم. prohibited the offering of 'Atirah. In a tradition of Sayyidna Abu Hurairah .رضي الله تعالى عنه, reported by both al-Bukhari and Muslim, the Holy Prophet صلي الله عليه وسلم has said:

لا فرع ولا عتيرة

Fara' is nothing and 'Atirah is nothing.

Abu Hurairah رضي الله تعالى عنه has explained in the same tradition that 'Fara' was the first child of a she-camel. Whenever a she-camel delivered its first child, the Arabs used to sacrifice it in the name of their so-called gods, while the 'Atirah' was a goat used to be sacrificed in the month of Rajab. Since the Holy Prophet صلي الله عليه وسلم stopped both these customs, 'Atirah is no longer a recognized practice.

'Umrah in the month of Rajab

Ibn 'Abidin, the well-known scholar of the Islamic jurisprudence, has mentioned that the people of Makkah (in his days) used to perform 'umrah in the month of Rajab. Perhaps they believed that performing 'umrah in this month is more meritorious than in other months. Then Ibn 'Abidin himself has rejected the authenticity of this practice, because no tradition of the Holy Prophet صلي الله عليه وسلم is found to this effect. Conversely Sayyidah 'Aishah رضي الله تعالى عنها has expressly negated the presumption by saying that the Holy Prophet صلي الله عليه وسلم never performed an 'umrah in the month of Rajab (Sahih Muslim 1:409)

However, Ibn 'Abidin has quoted a narration that 'Abdullah ibn Zubair رضي الله تعالى عنه completed the renovation of Ka'bah shortly before 27th of Rajab, and as a sign of gratefulness he performed 'umrah and slaughtered some animals. But this report cannot form the basis of a recognized annual practice, firstly because the report is not very authentic, and secondly because it does not mention that Abdullah ibn Zubair رضي الله تعالى عنه had adopted it as a continuing practice. At the most, he performed 'umrah once as a sign of gratefulness on the completion of Ka'bah. It does not mean that he performed it as a characteristic of the month of Rajab.

Therefore, performing 'Umrah in this month is like performing it in any other month and no special merit can be attached to it merely because it has been performed in the month of Rajab.

The Salah of ‘Ragha'ib'

Another special mode of worship attributed by some people to this month is the Salah of Raghai'b. According to the custom of such people, this Salah is performed in the night of first Friday of the month of Rajab. The Salah of Raghaib is said to consist of twelve rak'ats to be performed in pairs with six salams, and in each rak'at the surah al-qadr is recited three times followed by the Surah-al-ikhlas.

This type of Salah is also not based on any sound source of Shari'ah. Therefore, almost all the jurists and scholars of Shari'ah have held that the Salah of Raghaib is a baseless practice and it is not permissible as a recognized practice of this month. It is true that there is a tradition, narrated by Razin, the author of a book of hadith, which attributes the origin of this practice to the Holy Prophet صلي الله عليه وسلم but almost all the scholars of the science of hadith have held it to be absolutely unauthentic. Therefore, no importance can be attached to it.

Distribution of Breads:

Another baseless practice in the month of Rajab is that the people bake special types of breads and, after reciting some verses and prayers on them, distribute them among their friends and neighbours. This custom has two different shapes.

1). In some communities, this custom is celebrated on 17th of Rajab on the assumption that Sayyidna Ali رضي الله تعالى عنه was born on llth of Rajab and the 17th of Rajab is the day on which his 'Aquiqa (Shaving of his head) was performed. In order to celebrate this happy event, the breads of some special type are prepared and after reciting Surah Almulk on them, they are distributed among the relatives and friends. These breads are generally called "breads of Tabarak" because Surah Almulk is usually recited on them.

This practice is baseless because it is never proved that Sayyidna Ali رضي الله تعالى عنه was born on llth of Rajab or that his Aquiqa was performed on 17th of this month and, as explained earlier, even if these events are proved to have happened in those days, their commemoration through these specific rituals is not warranted by the Shari'ah.

2). A more common practice of this type is observed on 22nd of Rajab whereby some breads and meals of a special type are prepared and distributed among the people. Since these special meals are usually placed in some bowls made of clay, the custom is usually known as "Koonda", an Urdu equivalent of such bowls. It is usually believed that the custom is designed to make 'isal-al-thawab to the soul of Sayyidna Jafar Al-Sadiq who himself has directed his followers to observe this custom and has promised them that whoever observes it, his desires will be fulfilled.

All these assumptions also have no basis at all, neither historically, nor according to the principles of Shari'ah. In fact, the date of 22nd of Rajab has no concern whatsoever with Sayyidna Jafar al-Sadiq According to the historians, he was born on 8th of Ramadan 80 A.H. and died in Shawwal 148 A.H. No specific event of the life of Sayyidna Jafar al-Sadiq is proved to have happened on this date.

The people believing in the custom refer to a coined story mentioned in an unauthentic book named “Dastaan-e-Ajeeb".

Briefly stated, the gist of the story is that a poor woodcutter lived in Madinah in the days of Jafar Al-Sadiq. He went abroad to earn his livelihood. His wife was employed in the house of the Prime Minister. Once she was cleaning the courtyard of the Prime Minister when Sayyidna Jafar al-Sadiq passed by her. It was 22nd of Rajab. He advised her to bake some breads of a special type and make 'isal-al-sawab to him. According to this story, he promised her that if her desire is not fulfilled after this practice, she can catch hold of him at the doom's day. On hearing this, the woman made a vow that if her husband will come back with a considerable wealth, she will observe the custom of "Koonda". On the same day her husband, who was in another country, found a valuable treasure in the earth and came back with it to Madinah where he established himself as a rich man and started living in a magnificent castle. When his wife told the story to the wife of the Prime Minister, she disbelieved her and because of this disbelief, she and her husband, the Prime Minister, were punished by Allah. He was removed by the king from the prime ministership and was imprisoned in a jail and was ordered to be hanged. While being in the prison, the wife of the Prime Minister remembered that she had disbelieved the story of Jafar al-Sadiq told to her by her maid-servant and their misery might be the punishment of their disbelief. On this point, she and her husband repented before Allah and made a vow to observe the custom of "Koonda", if they are released from the jail. After they made such a vow, the whole scenario of the events changed suddenly. The king released the Prime Minister from the jail and reinstated him on his former position.

As it can be seen by any reasonable person, this story is totally forged on the face of it. The person who has coined this story did not even know that Madinah had never a king nor a Prime Minister. All the Muslim rulers were named as caliphs and had no Prime Minister at all. In the days of Umayyas, their capital was Damascus and in the days of Abbasis, their permanent seat was in Baghdad.

It is ironical that the story of such a woodcutter is not even known to anybody in Madinah nor in any city of the Arab countries. No Arabic book has ever referred to it. It has no mention except in an Urdu book 'Dastaan-e-Ajeeb', the author of which is unknown. One can easily see that a custom based on such fallacious and mythical story can never be an Islamic custom. Islam has always been far away from such superstitions. Therefore, this baseless custom should completely be avoided by the true Muslims. Some historians have opined that in fact, this custom has been coined by some Shiites because the date of 22nd of Rajab is the date of the demise of Sayyidna Mu`awiyah whom they take as their biggest enemy. They took that date as a happy occasion and made the Sunni Muslims also to celebrate it on the pretext of the above mentioned story. Be that as it may, it is evident that such customs have crept into the Muslim society by their long association with Hindus who commemorate different historical events of their religion in the like manner. The Muslims must be careful about these customs, because they are not only an invention of ignorance but also the imitation of non-Muslims in their religious rituals. No doubt the "Isal-al-thawab" to the soul of a deceased Muslim, and particularly to a pious person is not only permissible but also a commendable practice but the Shari`ah has not prescribed a particular date, nor a particular mode to do so. If someone wants to make '"Isal-al-thawab" to Sayyidna 'Ali or to Ja`far-al-Sadiq , he can do it any day & by performing any act of worship, like Salah, fast, Sadaqah, dhikr etc. There is no reason why it should be restricted to a special type of meal or bread distributed in a particular date. What makes this practice worse is the fact that the people accustomed to this practice deem it as necessary as a fard (obligation); rather they treat it as more necessary than fard because they do not care to perform the obligatory salah or to fulfill the rights of men obligated on them, but they are very strict and punctual to perform these activities. Moreover, if a person does not observe this practice, they reproach him and call him with bad names. Such behavior makes this custom a bidah which is condemned by the Holy Prophet صلى الله عليه وسلم as a misguidance. Therefore, the Muslims must abandon all such practices and should not cling to it only because it has been the practice of their society for many years. A Muslim is supposed to follow the dictates of Shari`ah and not the practice of the society, if it violates any of its principles.

Conclusion

The upshot of the above discussion is that the Shari`ah has not prescribed any specific way to observe the month of Rajab or to perform a specific mode of worship or a ritual in any one of its dates. However, being a prologue to the month of Ramadan, it should be availed of for preparing oneself for Ramadan and one should pray Allah to make him reach the blessed month and to benefit from its unique merits.


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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

The month of Sha’ban

The month of Sha`ban is one of the meritorious months for which we find some peculiar instructions in the sunnah of the Holy Prophet صلى الله عليه وسلّم . It is reported in the authentic ahadith that the Holy Prophet صلى الله عليه وسلّم used to fast most of the month in Sha‘ban. These fasts were not obligatory on him but Sha`ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by the Holy Prophet صلى الله عليه وسلّم through his oral instructions and his practice. Some of these are given below:

1. The blessed Companion Anas رضي الله عنه reports that the Holy Prophet صلى الله عليه وسلّم was asked,
"Which fast is the most meritorious after the fasts of Ramadan?" He replied, "Fasts of Sha`ban in honour of Ramadan." [رواه الترمذي(رقم ٦٦٣) وقال حديث غريب]
2. The blessed Companion Usama ibn Zaid رضي الله عنه reports that he asked the Holy Prophet صلى الله عليه وسلّم:
"Messenger of Allah, I have seen you fasting in the month of Sha`ban so frequently that I have never seen you fasting in any other month."
The Holy Prophet صلى الله عليه وسلّم replied:
That (Sha`ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe. so, I wish that my deeds be presented at a time when I am in a state of fasting." [سنن النسائي رقم ٢٣٥٩]
3. Ummul Mu'inineen `Aishah رضي الله عنها says,
"The Holy Prophet صلى الله عليه وسلّم used to fast in the whole of Sha`ban. I said to him, 'Messenger of Allah, is the month of Sha`ban your most favourite month to fast? He said, 'In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.'' (رواه أبو يعلى وإسناده حسن الترغيب والترهيب ص ٢٤۰ ج٢)
4. In another Tradition she says, "The Holy Prophet صلى الله عليه وسلّم would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah صلى الله عليه وسلّم fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha`ban" [صحيح البخارى (رقم ١٩٦٩) وصحيح مسلم (رقم ٢٦٩٦)]
5. In another report she says,
"I never saw the Messenger of Allah صلى الله عليه وسلّم fasting in a month so profusely as he did in the month of Sha`ban. He used to fast in that month leaving only a few days, rather, he used to fast al-most the whole of the month. [جامع الترمذي (رقم ٧٣٦)]
6. Ummul-Mu'mineen Umm Salmah رضي الله عنها says:
"I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha`ban and Ramadan." [جامع الترمذي (رقم ٧٣٦) وقال حديث حسن]
These reports indicate that fasting in the month of Sha`ban, though not obligatory, is so meritorious that the Holy Prophet صلى الله عليه وسلّم, did not like to miss it.
But it should be kept in mind that the fasts of Sha`ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha`ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in the month of Sha'ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha'ban. That is why the Holy Prophet صلى الله عليه وسلّم himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah رضي الله عنه reports the Holy Prophet صلى الله عليه وسلّم to have said,
“Do not fast after the first half of the month of Sha’ban has gone.” (أخرجه أبو داود فى الصوم رقم ٢٣٢٧ باب كراهية من يصل شعبان برمضان)
According to another report the Holy Prophet صلى الله عليه وسلّم has said:
“Do not precede the month of Ramadan with one or two fasts.” (أخرجه البخارى فى الصوم، باب لا يتقدّم رمضان بصوم يوم ولا يومين)
The gist of the above-quoted ahadith is that the Holy Prophet صلى الله عليه وسلّم himself used to fast most of the month of Sha’ban, because he had no apprehension of weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha’ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.
The Night of bara’ah
Another peculiar feature of the month of Shaban is that it consists of a night which is termed in Shari’ah as “Laylatul-bara’ah” (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha’ban. There are certain Traditions of the Holy Prophet صلى الله عليه وسلّم to prove that it is a meritorious night in which the people of the earth are attended by special divine mercy. Some of these traditions are quoted as follows.
1. Ummul’Mu’mineen Aisha رضي الله عنها is reported to have said,
“Once the Holy prophet صلى الله عليه وسلّم performed the salah of the night (tahajjud) and made a very long Sajdah until I feared that he has passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive.) The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah.

أَعُوذُ بِعَفْوِكَ مِنْ عِقَابِكَ وَأَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَأَعُوذُ بِكَ مِنْكَ إِلَيْكَ لاَ أُحْصِي ثَنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ
“I seek refuge of your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself”
Thereafter, when he raised his head from Sajdah and finished his Salah, he said to me: “Aishah, did you think that the Prophet has betrayed you?” I said, “No, O prophet of Allah, but I apprehended that your soul has been taken away because your Sajdah was very long.” He asked me. “Do you know which night is this?” I said, “Allah and his messenger know best.” He said, “This is the night of the half of Shaban. Allah Almightly looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before," (and does not forgive them unless they relieve themselves from malice). رواه البيهقي، وقال هذا مرسل جيد (الترٖغيب والترهيب للمنذري ص ٢٣٢ ج٢)
2. In another Tradition Sayyidah `Aishah رضي الله عنها has reported that the Holy Prophet صلى الله عليه وسلّم has said,
"Allah Almightly descends (in a manner He best knows it) in the night occurring in the middle of Sha`ban and forgives a large number of people more than the number of the fibres on the sheep of the tribe, Kalb." (جامع الترمذي، كتاب الصوم حديث ٧٣٩)
Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.
3. In yet another Tradition, she has reported the Holy Prophet صلى الله عليه وسلّم to have said,
"This is the middle Night of Sha`ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of womb-relations, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine." [رواه البيهقي (الترغيب والترهيب ص٢٤١ ج٢)]
4. Sayyidna Mu'adh ibn Jabal رضي الله عنه reports that the Holy Prophet صلى الله عليه وسلّم has said:
"Allah Almighty looks upon all those created by him in the middle Night of Sha`ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)". [رواه الطبرانيّ وابن حبّان فى صحيحه (الترغيب أيضا)]
Although the chain of narrators of some of these Traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some merits peculiar to it, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these Traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration.
That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.
What should be done in this night?
In order to observe the Night of Bara`ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:
(a) Salah: Salah is the most preferable act to be performed in this night. There is no particular number of Rak`at but preferably it should not be less than eight. It is also advisable that each part of the salah like qiyam, rukoo’ and sajdah should be longer than normal. The longest surahs of the Holy Qur'an one remembers by heart should be recited in the salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak`ah.
(b) The recitation of the Holy Qur'an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur'an as he can.
(c) One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:
سبحان الله والحمد لله ولا إله إلا الله والله اكبر ولا حول ولا قوة إلا بالله العلي العظيم
One should recite Salah (durood) on the Holy Prophet صلى الله عليه وسلّم as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.
(d) The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, inshallah. Prayer itself is an `ibadah, and Allah Almighty gives reward on each prayer alongwith the fulfillment of the supplicator's need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits he strives for. The prayers and supplications also strengthen one's relation with Allah Almighty which is the main purpose of all kinds and forms of worship.
One can pray for whatever purpose he wishes. But the best supplications are the ones prayed by the Holy Prophet صلى الله عليه وسلّم . These are so comprehensive and all-encompassing prayers that all the human needs, both of this world and of the Hereafter, are fully covered in the eloquent expressions used in them. Rather, most of the prophetic prayers are of such miraculous nature that human imagination can hardly reach the magnitude of their perception. Several books in various languages are available which provide these prophetic prayers, and one should pray Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one's own language.
(e) There are some people who cannot perform any additional Salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not leave themselves devoid of the blessings of this night. They should observe the following acts:
(i) To perform the salah of maghrib, `isha' and fair with jama`ah in the mosque, or in their homes in case of their being sick.
(ii) They should keep reciting the dhikr, particularly the one mentioned in para (c) above, in whatever condition they are until they sleep.
(iii) They should pray Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed.
(f) The women during their periods cannot perform salah, nor can they recite the Holy Qur'an, but they can recite any dhikr, tasbeeh durood sharif and can pray Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Holy Qur'an or in the hadith with the intention of supplication (and not with the intention of recitation).
(g) According to a hadith, which is relatively less authentic, the Holy Prophet صلى الله عليه وسلّم went in this night to the graveyard of Baqi` where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and recite Fatihah or any other part of the Holy Qur'an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act.
What should not be done in this night
1. As mentioned earlier, the Night of Bara`ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those mentioned in the Hadith No. 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night.
2. In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara`ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures.
All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin, let alone to perform it in a blessed night like the Night of Bara`ah. The Muslims should strictly abstain from all such activities.
3. Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights also. This night requires one to spare himself for the pure acts of worship only.
4. The acts of worship like Salah, recitation of the Holy Qur'an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jam’ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.
On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one's attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.
That is why the Holy Prophet observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favourite life companion Sayyidah `Aishah رضي الله عنها , and that is why all forms of the optional worship (Nafl `ibadah), are advised by him to be done in individual, not in collective manner.
Fast of the 15th Sha`ban
On the day immediately following the Night of Bara'ah, i.e. the 15th of Sha`ban, it is mustahabb (advisable) to keep fast. The Holy Prophet صلى الله عليه وسلّم is reported to have recommended this fast emphatically. [الترغيب والترهيب للمنذرى ص ٢٤٢، ٢٤٣ ج٢ عن ابن ماجه] Although the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha`ban have special merits and the Holy Prophet صلى الله عليه وسلّم used to fast most of the days in Sha`ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th Sha`ban. This constant practice indicates that they have accepted the relevant hadith as authentic.
Therefore, it is advisable to fast the 15th of Shaban as an optional (nafl) fast. One can also keep a fast of qada’ on this day and it is hoped that he can also benefit himself from the merits of this fast.

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

The Month of Ramadan (Part 1)

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



THE PHILOSOPHY OF RAMADAN
The Holy Qur'an has expressly told us that the basic objective for which man is created by Allah is that he "worships" Him:


وما خلقت الجن والإنس إلا ليعبدون
And I did not create Jinn and human beings except that they should worship Me.
]سورة الذاريات: [ 56

The word used by the Holy Qur'an for the worship is "Ibadah" which has a much wider sense than "worship". In English, the word "worship" normally indicates to some specific acts or rituals meant exclusively to show one's reverence to his Creator. But the word "ibadah' is not restricted to such acts or rituals, rather, it embodies any act done in submission to Allah's commands and to seek His pleasures. Therefore, many acts which seem to be mundane in nature are included in the word of ‘ `ibadah’ like earning one's livelihood through halal (permissible) means and in order to fulfill one's obligations towards his dependants.
However, `ibadah is of two kinds. At the first place there are acts meant exclusively to worship Allah, having no worldly objective, like Salah, fasting etc. These are direct acts of `ibadah' while the other kind of `ibadah' includes the acts which are primarily mundane, but they are converted into an `ibadah' when they are performed in full conformity with Shari`ah and with an intention to discharge one's obligations. Therefore, these acts are treated as 'ibadah' in an indirect manner. It is obvious that the direct acts of '`ibadah' should be superior to the indirect ones.
Now, while prescribing very few acts of direct `ibadah in one's daily life, like the salah which is performed five times a day, Islam has left its followers mostly with the indirect acts of 'ibadah like eating, drinking, earning the livelihood and association with one's wife, children, parents, relatives, friends and other human beings. But the primary nature of these acts being mundane, one becomes so absorbed in their worldly pleasures that their material aspects prevail on their spiritual aspect. Therefore, these acts have less spiritual strength than the direct acts of worship.
Since the direct acts of `ibadah are very few in one's daily life as compared to the indirect ones, his spiritual progress becomes slow vis-à-vis his material progress. The month of Ramadan has been designed to maintain a balance between material and spiritual aspects of the human life. This month is meant to maximize the direct acts of `ibadah and to minimize the pure' mundane activities, so that one may accelerate his spiritual progress to make up the distance and to repair the spiritual loss one may have suffered through his deep involvement in the mundane activities during the year. The days of Ramadan are designed to keep fast which is an act of `ibadah for the whole day, and depriving oneself from any material food for many hours, it lessens the bad spiritual effects, if any, of the material pleasures. The nights of Ramadan, on the other hand, are spent in offering Tarawih and waking up for tahajjud and suhur, reducing the time of one's sleep much less than in the normal days. Moreover, apart from the prescribed acts of worship, one is supposed to offer as much optional (nafl) `ibadah in this month as he can. In this way the level of one's spiritual activities in this month is raised up much higher than in other days of the year.
This philosophy of the month of Ramadan makes it clear that this month should be devoted to the direct acts of worship as far as possible. That is why the reward of the virtuous acts in this month has been multiplied. This is to encourage the Muslims to the maximum possible acts of `ibadah.



THE MERITS OF RAMADAN
The Holy Prophet صلى الله عليه وسلم , has mentioned the merits of Ramadan in a large number of ahadith Some of them are reproduced here with translation:

عن سلمان رضي الله عنه قال: خطبنا رسول الله صلى الله عليه وسلم في آخر يوم من شعبان فقال: يا أيها الناس: قد أظلكم شهر عظيم مبارك فيه ليلة خير من ألف شهر، جعل الله صيامه فريضة وقيام ليله تطوعا من تقرب فيه بخصلة كان كمن ادى فريضة فيما سواه، ومن ادى فريضة فيه كان كمن ادى سبعين فريضة فيما سواه، وهو شهر الصبر والصبر ثوابه الجنة، وشهر المواساة ، وشهر يزاد فيه رزق المؤمن، من فطّر فيه صائما كان مغفرة لذنوبه وعتق رقبته من النار وكان له مثل اجره، من غير ان ينقص من اجره شيء، قالوا: يا رسول الله ! ليس كلنا يجد ما يفطر به الصائم، فقال رسول الله صلى الله عليه وسلم: يعطي الله هذا الثواب من فطّر صائما على تمرة أو شربة ماء، أو مذقة لبن، وهو شهر أوله رحمة، وأوسطه مغفرة، وآخره عتق من النار ، واستكثروا فيه من أربع خصال: خصلتين ترضون بهما ربكم، وخصلتين لاغناء بكم عنهما. فأما الخصلتان اللتان ترضون بهما ربكم ، فشهادة أن لا إله الا الله ، وتستغفرونه وأما الخصلتان اللتان لا غناء بكم عنهما، فتسئلون الله الجنة وتعوذون به من النار، ومن سقى صائما سقاه الله من حوضي شربة لا يظمأ حتى يدخل الجنة (رواه ابن خزيمة في صحيحه والبيهقي وغيرهما) (الترغيب والترهيب للمنذري ص٢،٣)
Salman, the Persian رضي الله عنه in has reported the following: The Holy Prophet صلى الله عليه وسلم addressed us on the last day of Sha`ban wherein he said:
"O men, a great, blessed month has cast its shadow upon you. It is a month which contains a night far better than one thousand months, a month Allah has made it obligatory to fast therein and made it commendable to stand up praying in its nights. If someone seeks Allah's nearness by offering an optional act of worship in this month, it will be as rewarding as to offer an obligatory worship in other days, and if someone performs an obligatory act of worship in this month, it will carry as much reward as the reward of performing seventy obligatory acts of worship in other days. It is the month of patience and the reward of patience is Jannah (paradise). It is a month of sympathy, a month in which the provision for a believer is increased. If someone provides another person with food to make Iftar (terminate one's fast by eating or drinking something) it will cause forgiveness to his sins and freeing his neck from hell and he will be awarded the same thawab as the fasting person will be rewarded for his fast, without decreasing his own thawab.
The companions of the Holy Prophet صلى الله عليه وسلم said, "O Messenger of Allah, every one of us does not have enough food to offer for iftar to another fasting person." The Holy Prophet صلى الله عليه وسلم said, "This thawab will also be given to a person who offers to a fasting person one date or a drink of water or a little milk for his iftar. And this is a month the first part of which is mercy from Allah, the middle of which is the forgiveness from Allah and the last part of which is liberation from hell. If someone relaxes the burden of work from his slave in this month, Allah will forgive him his sins and will free him from the Fire. In this month you should do four acts frequently. Two acts are such that you will please your Lord through them and two are such that you can never claim to be need-free of them. As for the two acts you please Allah through them, they are: to bear witness that there is no god but Allah, and to seek forgiveness from Allah. And the two acts you can never be need-free of them are: to pray Allah to give you the Jannah (the Paradise) and to seek refuge to Allah from the Fire. And if someone serves a drink to a fasting person, Allah will make him have such a drink from my canal (the Kauthar) that he will never get thirsty after it until he enters the Jannah."
This hadith gives us a detailed account of the peculiar merits of the month of Ramadan and of what we should try to do in it. The upshot of the hadith is that one should not restrict himself to fasting in this month; rather he should maximise the number of his virtuous acts and take this opportunity to seek forgiveness for his sins and to secure as much thawab as he can, by offering the nafl acts of worship including charitable acts.
In another hadith, reported by Abu Hurairah رضي الله عنه in the Holy Prophet صلى الله عليه وسلم has said:

خمس خصال في رمضان لم تعطهن أمة قبلهم: خلوف فم الصائم أطيب عند الله من ريح المسك، وتستغفرلهم الحيتان حتى يفطروا، ويزين الله عزوجل كل يوم جنته ثم يقول: يوشك عبادي الصالحون أن يلقوا عنهم المؤونة وليصيروا إليك، وتصفد فيه مردة الشياطين، فلا يخلصوا فيه إلى ما كانوا يخلصون إليه في غيره وليغفر لهم في آخر ليلة (رواه احمد والبزار والبيهقي، كما في الترغيب)
“My Ummah has been given five characteristic honours in the month of Ramadan which have not been given to any other ummah before.
1. The smell coming out from the mouth of a fasting person is better with Allah than the smell of musk.
2. fishes (in the water) keep praying Allah to forgive the fasting persons until they make iftar.
3. In every day of Ramadan, Allah decorates the Jannah and addresses it saying, "It is not too far that my righteous servants shall throw away the burdens (of the worldly life) and shall proceed towards you.”
4. The rebellious satans are shackled in this month, and they cannot do in it what they do in other days (i.e. instigating men and women to commit sins.)
5. In the last night of this month, they (the fasting persons) are granted amnesty.”
In a hadith narrated by `Ubadah ibn al Samit, رضي الله عنه the Holy Prophet صلى الله عليه وسلم is reported to have said:

"أتاكم رمضان، شهر بركة يغشاكم الله فيه فينزل الرحمة ويحطّ الخطايا يستجيب فيه الدعاء ينظر الله تعالى إلى تنافسكم فيه، ويباهي بكم ملائكته فأروا الله من أنفسكم خيرا، فإن الشقي من حرم فيه رحمة الله عزوجل.

“Ramadan has come to you. It is the month of blessing in which Allah envelops you (with His kindness) He makes His mercy descend upon you, He forgives your sins and accepts your prayers. Allah witnesses you when you race one another (in virtuous deeds) in this month and becomes proud of you before His angels. Therefore, show Allah the best of deeds from your side, because unfortunate is that person who deprives himself from Allah's mercy in this month.”
These ahadith are sufficient to explain the great merits Allah has invested this month with.


HOW TO SPEND RAMADAN
The month of Ramadan is the season of divine blessings. It is the month of purification, it is meant for annual renovation of the inner spiritual qualities. It is a golden opportunity for every Muslim to strengthen his 'Iman, to purify his heart and soul and to remove the evil effects of the sins committed by him.
This month invites a Muslim to minimize his other mundane involvements and maximize the acts of worship. One should plan his schedule for this month, before-hand, so as to spare maximum time for 'ibadah.
Here is a brief list of the acts which should be carried out in Ramadan with due care:

1. To offer every prayer with jama'ah in a masjid.

2. To rise up a little earlier than the exact time of suhoor and to offer the salah of tahajjud. There is no prescribed number of the Tahajjud prayer. Yet, it is better to pray 8 Rak'at.

3. To offer the nafl prayers of Ishraq (two rak'at after sunrise) Duha (Four rak'at which may be performed at anytime after Ishraq before noon) and Awwabin (six rak'at after maghrib).

4. The recitation of the Holy Qur'an. No specific limit is prescribed. But one should recite as much of it as he can.

5. Dhikr or Tasbeeh, specially the following recitations:

(a) سبحان الله وبحمده سبحان الله العظيم
(b) سبحان الله والحمد لله ولا إله إلا الله والله اكبر
(c) استغفرالله ربي من كل ذنب وأتوب إليه
(d)اللهم صل على محمد النبي الأمي وعلى آله وصحبه وسلم
(e) لا حول ولا قوة إلا بالله العلي العظيم

Apart from reciting these words, one hundred times each, at a particular time, they may also be continued frequently throughout the day, even if one is engaged in some light work, when walking and when in bed.

6. Prayers and supplications: No particular prayer is prescribed. One can pray for everything he needs both in this world and in the Hereafter. However, the supplications of the Holy Prophet صلى الله عليه وسلم are so comprehensive that they encompass all that a Muslim can need in his life and after his death. It is, therefore, much advisable to pray Allah Almighty in the prophetic words used by the Holy Prophet صلى الله عليه وسلم.

There are several books where these prophetic supplications have been compiled. Here is the name of two books which should be kept by every Muslim in his home and be used for praying daily:
(i) Al-hisnul-hasin الحصن الحصين By Allamah aljazri.
(ii) Munajat-e-Maqbool مناجات مقبول By Maulana Ash-raf Ali Thanvi.

7. Sadaqah (charity): Apart from paying zakah, which is obligatory, one should also pay optional sadaqah in Ramadan according to his best ability. It is reported in authentic ahadith that the Holy Prophet صلى الله عليه وسلم used to pay special attention in Ramadan to look after the poor and to help them financially. Therefore, a Muslim should give as much money in sadaqah as he can afford.

WHAT SHOULD BE AVOIDED IN RAMADAN

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

Specially the following acts should be avoided totally:

(1) Telling a lie.

(2) Gheebah or backbiting i.e. condemnation of a person in his absence.

(3) Quarrelling.
(The Holy Prophet صلى الله عليه وسلم has particularly forbidden from it when one is in the state of fasting. He has directed us that, if someone wants to quarrel in Ramadan, we should tell him that we are fasting, hence we are not prepared to indulge in any quarrel.)

(4) Eating unlawful things.

(5) Earning through unlawful means.

(6) Any act which may harm a person without a valid cause.
(7) Burdening one's servants or employees with a toilsome job beyond their ability, without providing them facilities to carry it out.
In short, one should try his best to refrain from all kinds of sins, and protect his eyes, ears, tongue and all other organs from indulging in an unlawful activity.
Once a Muslim spends the month of Ramadan in this way, he will insha’allah, find himself equipped with a spiritual strength which will facilitate for him to conduct a good Islamic life in accordance with the pleasure of Allah.

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The Month of Ramadan (part 2)

RULES OF FASTING
Fasting in the days of Ramadan is obligatory (Fard) on every Muslim. The one who does not believe it to be obligatory is not a Muslim, and the one who, without a valid excuse, does not fast in a day of Ramadan is a sinner.


"Fast" means "to refrain from eating, drinking and having sexual intercourse throughout the day, right from the break of dawn upto sunset, with a clear intention of seeking the pleasure of Allah." If somebody refrains from food, drink and sex for any reason other than seeking the pleasure of Allah, it cannot be called a "fast" in the terminology of the Shari'ah. It is thus necessary that there should be an intention which is called the "Niyyah"
For the fasts of Ramadan it is advisable that the "niyyah" be made in the night i.e. before the commencement of the fast. However, if a person had no intention of keeping fast before dawn, he can also make "niyyah" in the morning at any time before midday, i.e. about 1 1/2 hours before Zawal (noon). But this rule is applicable only for the fast of Ramadan and for the Nafl (optional) fasts. As for fasts of qada it is always necessary to make niyyah before dawn. Since the niyyah means intention, it is an act performed by one's heart. It need not be pronounced in words. However, it is also permissible to express this intention in spoken words, but those who take it as ‘necessary’ to pronounce the words of "niyyah" are not correct.

Acts nullifying the fast
Acts nullifying the fast are of two kinds. In the first place there are some acts which not only nullify the fast, but also make one liable to both qada' and kaffarah. The number of these acts is only three, namely:
(a) Eating something.
(b) Drinking something.
(c) Having sexual intercourse.
These three acts are liable to kaffarah when they are committed deliberately after one has started a fast, provided that the person committing them knows that they render the fast broken.
In such cases both qada' and kaffarah are obligatory on him. Qada' means to keep another fast in lieu of the broken one. And kaffarah means to perform an act to expiate the sin of having broken the fast. Kaffarah may be given in the following three ways respectively:
(a) Freeing a slave.
(b) Fasting for two months constantly without a break.
(c) Giving food to sixty persons.
Since slavery has come to an end in our days, only the latter two ways can be adopted today. But the person who has strength enough to fast for two months constantly has been bound to fast. He cannot adopt the third way, i.e. giving food to sixty persons. If he is too weak to fast for such a large number of days, he can give kaffarah by giving food to sixty persons.
In the second place there are some acts which nullify the fast, but do not make the relevant person liable to kaffarah. In such cases only qada' is obligatory. These acts are:
(i) Eating or drinking unintentionally. For example, while making wudu, if a drop of water slips into the throat unintentionally, the fast stands broken, but only the qada' will be enough to compensate for the mistake.
(ii) Dropping medicine or anything else in the nose.
(iii) Smoking.
(iv) Emission of semen while touching, kissing or caressing a woman.
(v) Eating or drinking under the wrong impression that the dawn has not yet broken, or the sun has set, while otherwise was true.
(vi) If someone eats or drinks while he does not remember that he is in a state of fasting, his fast is not broken. He should continue with his fast after he remembers. However, if he eats or drinks after he remembers, his fast will stand broken, and if this eating or drinking was due to his wrong impression that his fast stood broken by his first eating or drinking, he will be liable to qada only.

Acts rendering the fast makrooh:
The following acts do not nullify the fast, but render it makrooh in the sense that they lessen the reward of the fast. Hence it is not advisable to indulge in any of the following acts when one is in the state of fast:
(i) Chewing something or tasting it with the tongue without eating it.
(ii) Using tooth paste or tooth powder. However, cleaning teeth with a miswak or a brush (without paste or powder) is allowed.
(iii) Remaining in the state of Janabah (major impurity) for the whole day.
(iv) Giving blood to anyone.
(v) Quarrelling with someone or abusing him.
(vi) Gheebah i.e., to abuse or to blame someone in his absence.
(vii) Telling a lie.
The latter three acts are absolutely prohibited even when one is not in the state of fasting, but they become all the more prohibited when one keeps fast.

Acts which are allowed
The following acts are allowed in the state of fasting:
(i) Cleaning teeth using a miswak or a brush and ears with cotton swabs.
(ii) Applying oil or henna or colour to the hair.
(iii) Using eye-drops or kohl (surma/kajal).
(iv) Wearing perfume or feeling it, or using lipstick or chopstick.
(v) Taking a shower.
(vi) Using medicine through injection.
(vii) Vomiting unintentionally.
(viii) Entrance of smoke or dust into the throat unintentionally.
(ix) Ejaculation while dreaming.
(x) Bleeding from the teeth unless blood slips in to the throat.
(xi) Delaying the ghusl of janabah upto the sunrise.

Cases in which fasting is not obligatory
In the following cases it is allowed for a Muslim to avoid fasting in Ramadan and compensate it by fasting on some other days:
(i) If a person suffers from a disease which has rendered him unable to fast, or a competent doctor has expressed his apprehension that fasting may increase the disease, he can avoid fasting until when it is clear that fasting is no more injurious to his health. But after recovery he is under an obligation to perform qada' of all the fasts he has missed due to his sickness.
(ii) If a woman is pregnant, and it is seriously feared that fasting may harm her or her baby, she can postpone fasting in Ramadan and may fast after delivery as qada'.
(iii) If a woman breast-feeds her baby, and it is seriously feared that, in case she fasts, she cannot feed her baby or her fasting may harm her or her baby, she can avoid fasting in Ramadan and perform qada'.

Fasting in journey
(iv) The one who travels to a distance of at least 48 miles from his hometown can also postpone fasting during his journey. But if he resolves to stay in a town for more than 14 days, he is not treated as a traveller for this purpose and he is obligated to fast in the days of Ramadan. However, if he has not made up his mind to stay in a place for more than 14 days, and he is doubtful whether he will stay for 14 days or less than that, he can also avail of the concession, unless he decides to stay for the prescribed period, i.e.. more than 14 days. If he remained uncertain about his stay but stayed at a place for even more than 14 days in this state of uncertainty, he will remain entitled to this concession until he resolves positively to stay for another 15 days.
Although this concession is available to every traveller who leaves his hometown to a distance of at least 48 miles, yet if the journey is comfortable and fasting is not very burdensome on him, it is more advisable for him to fast for two reasons. Firstly, because such a traveller gets more thawab (reward) in case he fasts during his journey, and secondly, because if he avoids fasting while on travel, he will have to fast after Ramadan which can be more difficult for him.
But if the journey is a difficult one, and it is much burdensome to fast in such a difficult journey, then, it is more advisable for him to avoid fasting, but if fasting seems to be nearly unbearable for him, it is not lawful to keep fast in such a journey.
If someone has started fasting, then he had to travel during the day, he cannot avail of the concession during that day, rather he will have to complete his fast unto the sunset. However, if his journey continues on to the next day, he can benefit from the concession the next day.
Conversely, if someone was on travel in the beginning of a day, and he did not keep fast for that reason and began to eat and drink but he reached his hometown during the day, he must avoid eating or drinking after reaching his hometown unto the sunset. This abstinence from eating and drinking will not be counted as a fast, and he will have to perform qada' of that day also, but he is directed to abstain from eating and drinking only to honour that part of the day of Ramadan which he has passed in his hometown.

(v) Fasting is prohibited for women during their monthly periods (menstruation) and during partition (i.e. normal bleeding after childbirth), but they have to perform qada' for the fasts they have missed in such a state.
(vi) Those who are allowed a concession (of not fasting) in Ramadan can eat and drink during the day, but they should honour the days of Ramadan and should not eat or drink as far as possible at a public place or before other Muslims who are in the state of fasting.

Those who can break their fast during the day
It is major sin to break a fast during the day without a valid excuse. It makes one liable to kaffarah as explained earlier. However, there are situations where it becomes lawful to break a fast. These situations are as under:

Concession given to a sick person
(a) Where a person is attacked by a severe disease, and a competent doctor opines that, if he continues with his fast, it will bring a serious danger to his life. In such a situation breaking of the fast is not only allowed, but it is obligatory.
(b) A person feels such an extreme hunger or thirst that further abstinence from eating or drinking may endanger his life. In this situation also, breaking of the fast is obligatory.
(c) In any situation where refraining from eating or drinking may create a serious danger to one's life, it becomes lawful to break the fast.
In all these cases, the person breaking the fast is not liable to kaffarah, but he has to perform qada' whenever the danger is removed.

Suhoor or Sehri
'Suhoor' is the meal one takes in the last hours of the night before the commencement of a fast. It is a Sunnah to have 'Suhoor'. If someone has no appetite at that time, it is advisable for him to have something light. Even by having a few sips of water the sunnah of suhoor can be fulfilled. Although the 'Suhoor' can be had any time after midnight, but it is more advisable to have it in the last hour of the night immediately before the break of dawn.
The 'Suhoor' can be continued upto the break of dawn. But in order to be on the safe side, it is advisable to refrain from eating or drinking a few minutes earlier than the break of dawn. Eating or drinking after the dawn even for a single minute renders the fast void.
If one is doubtful whether the dawn has broken or not, he should refrain from eating or drinking. However, if he eats or drinks in this state of uncertainty, his fast is valid unless it is proved later that he had eaten or drunk after the break of dawn, in which case, he will have to observe another fast.

Iftar
Iftar means to conclude a fast after sunset by eating or drinking something. It is also a sunnah to make iftar soon after sunset, and it is makrooh to delay Iftar after sunset without a valid excuse. However, if someone is doubtful whether the sun has set or not, he should not make iftar until he is sure about it, because if it is proved at any time that he had made iftar even half a minute earlier than the sunset actually took place on his horizon, his fast will be rendered nullified and void. Similarly, if the weather is cloudy, it is advisable to delay iftar for a few minutes after the time of sunset.
No particular meal is prescribed for iftar but it is advisable to make iftar using dates because the Holy Prophet صلى الله عليه وسلم generally used dates for iftar.
It is also sunnah to recite the following du 'a (prayer) while making iftar:

اللّهُمّ لَكَ صُمْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلتُ وَعَلَى رِزْقِكَ أَفْطَرْتُ

“O' Allah, for you I have fasted, and in you I have believed and in You I have placed my trust and with Your provision I make my Iftar.”


and after having and drinking water, it is advisable to say,

ذَهَبَ الظَّمَأُ وَابْتَلَّتِ الْعُرُوْقُ وَثَبَتَ الْأَجْرُ إِنْ شَاءَ اللهُ

Thirst has gone; veins have become wet and the reward (of the fast) has, God willing, been established.

FAST OF QADA'
Whoever has missed a fast of Ramadan is liable to compensate it with fasting after Ramadan. This fast is called ‘the fast of Qada'’. Fast of qada may be observed any day during the year except for the following days:
(a) First of Shawwal (Eidul-fitr).
(b) Tenth of Zulhijjah (Eidul-adha).
(c) Eleventh, twelfth and thirteenth of Zulhijjah.
On these days fasting is strictly prohibited, so the fast of Qada' cannot be observed, on these days.
Fast of qada' should be observed as soon as possible after one has missed a fast of Ramadan. Delaying the performance of qada' without a valid reason is not desirable. If some one has missed more than one fast, he can perform qada’ for all of them continuously, or with intervals. But the fasts of kaffarah should necessarily be continuous - without any interval. Any interval makes the previous fasts nullified for the purpose of kaffarah, and one has to begin the fasts all over again.
Unlike the fast of Ramadan and optional (Nafl) fasts, in the fast of Qada' it is necessary to make niyyah before the dawn.
If a person has an obligation to keep a large number of the fasts of qada', he should write down the exact number of the fasts due on him. He should also make a will that if he could not fast in his life time, his heirs should pay fidyah (redemption from obligation not carried out) from his left over property. The amount of fidyah for one fast is one kilo and six hundred sixty two grams of wheat or its price. If the amount of fidyah can be paid from one-third property of a deceased person who has made a will to pay fidyah, the heirs are bound to pay it from his left over property. But if the deceased made no will to pay fidyah, the heirs are not bound to pay it from his property. Similarly, if the amount of fidyah exceeds one-third of the property left by the deceased, the heirs are not liable to pay the excess, unless they wish to do so by their free will.

TARAWIH
Another important feature of the month of Ramadan is Tarawih. It is a special Salah (prayer) consisting of 20 rak'at which is performed immediately after the ‘Isha' prayer. This Salah is Sunnah mu'akkaddah (repeatedly emphasized), and should not be missed. The Holy Prophet صلى الله عليه وسلم said,
"Allah has made fasting in Ramadan obligatory, and I have made the special prayer of Ramadan (i.e. the Tarawih) a Sunnah"
It is a Sunnah Mu'akkadah’ ‘alal-kifayah to perform Tarawih in jama 'ah. It means that it is a Sunnah mu'akkadah, for the people of every mosque to arrange for the jama'at of the Tarawih. If a person after being sure that the jama'ah of Tarawih is being held in his mosque, performs the Tarawih in his home without jama'ah, the sunnah of the Tarawih is discharged, but he will be deprived of the great thawab (reward) of praying with jama'ah. So, one should perform the Tarawih in the mosque as far as possible.
It is also a Sunnah to complete the recitation of the whole Quran in Tarawih in Ramadan. It is thus advisable to request a hafiz (one who has memorized the Holy Quran by heart) to lead the prayer of Tarawih. However, paying any fee to the hafiz for this purpose is not allowed. If no such hafiz is available, the Tarawih should be led by any Imam, and he can recite in it whatever Surahs of the Holy Qur'an he remembers.
As a general practice, the Holy Qur'an is completed in most of the mosques a few days before the end of Ramadan, on the 27th night or even earlier. In such a case, Tarawih should be continued till the last night of Ramadan with recitation of different surahs. Those who leave Tarawih after the completion of the Holy Qur'an are not correct, because Sunnah of the Tarawih remains unchanged unto the last night.
The time of Tarawih begins after the performance of the obligatory (Fard) prayer of 'Isha. Therefore, the one who has not performed the Fard prayer of Isha cannot join the prayer of Tarawih. He should perform the Fard of ‘Isha first, then join the Tarawih. If he missed some rak'at of Tarawih, he can complete it after the witr. For example, a person came to the mosque when the Imam has performed four rak'at of Tarawih. He should perform the Fard of 'Isha first, then join the jama'ah for Tarawih. If he has missed 4 or 6 rak'at of Tarawih, he should also perform the witr prayer with the Imam, then pray the four or six rak'at he has missed on his own, individually.

Laylatulqadr:ليلة القدر
One of the most meritorious aspects of the month of Ramadan is that it contains Laylatulqadr, the most blessed night of the year. It is the night which Allah Almighty chose to reveal the Holy Qur'an. The Holy Qur'an has mentioned that this night is better than one thousand months. It means that the worship performed in this night brings more reward than the worship performed in one thousand months. The authentic Traditions of the Holy Prophet صلى الله عليه وسلم mention that, in this night, Allah Almighty directs His special mercy towards the people of the earth, accepts the supplications made by His slaves and forgives a large number of people who repent and pray.
Laylatulqadr falls in one of the last five odd nights of Ramadan i.e. 21st, 23rd 25th, 27th and 29th. According to authentic sources, Laylatulqadr falls in any one of these night alternately. The purpose of this alternation is that one should spend all the five nights in worship and prayers, so that he may find laylatulqadr with certainty.
No special form of worship is prescribed for Laylatulqadr. The night should be spent by offering as much nafl prayers as one can offer, in recitation of the Holy Qur'an, in dhikr and Tasbeeh, in supplications and in making sadaqah (charity).
It is not advisable in this night to hold ceremonies or meetings or delivering long lectures or illuminating the mosques. This is a night meant for developing a special connection with one's Creator, for offering acts of worship in solitude and seclusion, for having constant and exclusive contact with his Lord who is the Lord of the universe, for minimizing the diversity of thoughts and actions and for devoting oneself to Allah Almighty with his heart and soul.
This purpose can seldom be achieved in congregations and assemblies. That is why the Holy Prophet صلى الله عليه وسلم never tended to celebrate this night by lectures, meetings, illumination or even by offering prayers in jama'ah. Instead, he used to perform acts of worship individually, and in solitude.
Sayyidah 'Aishah رضي الله عنها once asked the Holy Prophet صلى الله عليه وسلم as to what du'a (supplication) she should recite in the Laylatulqadr. The Holy Prophet صلى الله عليه وسلم taught her the following du'a:
اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّى
“Allah, You are surely most forgiving and You like forgiving, so, forgive me.”
The best way to benefit from the blessings of this night is to keep awake for the whole night and spend it in worship and prayers. But people who cannot do so for any reason should spare at least a considerable part of the night for acts of worship. At least 8 rak'at should be prayed after midnight as tahajjud, some part from the Holy Qur'an should be recited and the supplications of the Holy Prophet صلى الله عليه وسلم should be offered. Any Dhikr or Tasbeeh should be constantly recited, specially the following dhikr has numerous merits:

سبحان الله والحمد لله ولا إله إلا الله والله اكبر ولا حول ولا قوة إلا بالله العلي العظيم

Even when one is not in the state of wudu, the Dhikr and Tasbeeh may be recited. Similarly, the dhikr may also be performed during other states, when walking or in bed.

I'TIKAF
Another unique form of worship in this month is "i’tikaf" in which a person gives up all his activities, abandons his attachments, associations and routines and enters the mosque for a specific period.
Islam does not approve monasticism which is based on the concept that Allah's pleasure cannot be attained without abandoning all worldly activities for ever. The Holy Qur'an has expressly condemned this concept. Islam has, instead, emphasized on earning one's livelihood through permissible means, on one's mingling with his family members and on discharging all the obligations toward his wife, children, relatives, neighbours and other acquaintants. But at the same time, as explained earlier in more detail, sometimes one's deep involvement in these activities slows down his spiritual progress. In order to repair this loss, a Muslim is required to spare a time in which he separates himself from the normal routine of worldly activities and to sit in seclusion, devoting his heart and soul for pure spiritual acts. I‘tikaf is a beautiful way to carry out this objective. In I'tikaf one leaves his home and family and undertakes to remain in the mosque for a limited period. This unique mode of worship can be done any time in the year. However, it has been declared as a 'Sunnah mu'akkadah' in the last ten days of Ramadan, because Ramadan is the most suitable time to carry out this worship. Moreover, the last ten days of Ramadan are the days in which 'Lailat-ul-Qadr' normally occurs and as explained earlier, its definite time is unknown. It may occur in any of the odd nights of these days. When one is in the state of i`tikaf for the last ten days of Ramadan, he can surely benefit from its infinite merits, because even if he is sleeping in the 'Lailat-ul-Qadr', while he is in the State of i'tikaf, it will be credited to his account as 'worship' in the 'Lailatul-Qadr', because each and every second in the state of I’tikaf is `ibadah, even if one is eating, drinking or sleeping. This extraordinary privilege cannot be attained in one's home. That is why the Holy Prophet صلى الله عليه وسلم used to perform i`tikaf every year in Ramadan.
The detailed injunctions and regulations of 'i`tikaf are explained in my book 'The Rules of I’tikaf' and it is not proper to reproduce all of them here. However, some fundamental rules of I’tikaf are summarized here:


Some Rules of I'tikaf
1. I’tikaf in the last ten days of Ramadan is sun-nah `alal kifayah. It means that in each mosque, at last one person should sit in I’tikaf. If he does so, the requirement of Sunnah is fulfilled for the whole locality. However, if no person performs i`tikaf, the whole locality is responsible for not observing the sunnah. Therefore, the residents of a locality should make sure that some person is performing i'tikaf in their mosque. If no such person is available, they should prepare someone to do so.
2. The time of this i`tikaf commences immediately after the sunset of the twentieth day of Ramadan. Therefore, a person who wants to sit in i`tikaf, must enter the mosque before sunset on that day, so that sunset takes place while he is in the mosque.
3. The main requirement for a valid i`tikaf is that one remains in the limits of the mosque throughout the period of I’tikaf and never comes out of it, except for the necessities like easing oneself by attending the call of nature.
4. The "limits of the mosque" for the purpose of i`tikaf are restricted to the places meant for offering salah and determined as such by the founders of the mosque or by its administration. Therefore, the places like the place of ablution, toilets etc. are not included in the "limits of a mosque" for the purpose of i’tikaf. Therefore, if a person enters these places without the aforesaid necessity, his i‘tikaf shall terminate.
5. One can go out of the mosque during I’tikaf only for the following needs:
(i) to answer the call of nature
(ii) to make obligatory ghusl, i.e. in the state of impurity (janabah) (It should be remembered that it is not allowed during i'tikaf to go out of the mosque for having a non-obligatory bath, like the bath of Friday etc.)
(iv) to bring food where no other person is available to bring it. In this case it is allowed either to bring food to the mosque or to have food elsewhere outside the mosque.
(v) to offer the jum’ah prayer, if no jum’ah prayer is offered in the same mosque in which he is sitting in i'tikâf.
(vi) To move to another mosque in the event of a serious danger to one's life or property.
5. It is advisable that a person performing I`tikaf avoids all unnecessary activities and spends the most of his time in the acts of worship, like salah, recitation of the Holy Qur'an or making dhikr or tasbih. However, it is makruh to remain silent totally.

6. The following acts result in terminating the I'tikar:
(i) To leave the mosque even for a moment without the aforesaid needs
(ii) To remain outside the mosque after fulfilling the aforesaid needs.
(iii) To have sexual intercourse, or emission through some other intentional acts like kissing, cuddling etc. which are totally prohibited in i`tikaf.
(iv) Any act which breaks one's fast, like eating, drinking etc. (Since fasting is a pre-condition for a valid masnun I’tikaf, the I’tikaf is automatically terminated by breaking of the fast).
7. If the I’tikaf is terminated for any reason, it becomes obligatory on the relevant person that he makes qada' of the i`tikaf for one day only (He need not to perform i`tikaf for ten days). For example, A started a masnan i`tikaf on 21st night of Ramadan with intention to sit in i`tikaf for ten days, but on 25th of Ramadan he came out of the mosque mistakenly or unconsciously. His i`tikaf is thus terminated. Now, he has to make qada' of one day only. He needs not to repeat the i’tikaf for ten days, nor for five days. He is required to make qada' only for one day. Therefore, he can discharge this obligation by starting i`tikaf for one day, either in the same Ramadan, or after Ramadan by keeping a nafl fast, or in the next Ramadan. If he elects to perform qada’ in the same Ramadan, he can sit in i`tikaf before the sunset of 25th Ramadan (in which his i`tikaf was terminated) and observe i'tikaf upto the sunset of 26th. His obligation will be discharged. Then, he is at liberty either to go home or to continue his i`tikaf as nafl (and not as a sunnah or wajib)

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

The Month of SHAWWAL

Shawwal is the tenth month of the Islamic lunar calendar. It comes immediately after Ramadan and has some specific rules attached to it. These are summarized hereunder:

Beginning of the Ashur-al-Hajj
Shawwal is the first of the three months named as "Ashhur al-hajj" (i.e. the months of hajj). Although the major acts of hajj are normally performed in the first ten days of Zulhijjah, yet the whole period starting from the first of Shawwal upto the 10th of Zulhijjah is held to be the period of hajj because some acts of hajj can be performed any time during this period, for example, the Tawaf-ul-qudum, followed by the Sa'y of hajj cannot be performed before Shawwal, while it can be performed any day after the beginning of shawwal. Similarly, an `umrah performed before Shawwal cannot be treated as the `umrah of Tamattu`, while the ‘umrah performed in Shawwal can be affiliated to the hajj, making it a hajj of Tamattu`, Moreover, ihram of hajj should not be started before Shawwal, because it is makruh, even though it may be held as a valid ihram. For these reasons these three months have been named as the ‘months of hajj’ and the month of Shawwal has the honour of being the first of these.
‘Idul-Fitr

The second meritorious aspect of Shawwal is that it has been chosen by Allah Almighty for the celebration of “Eid-ul-fitr”, one of the only two annual festivals recognized by the Shari`ah. This happy day is designed by the Shari‘ah as a sign of gratefulness by the Muslims on the accomplishment of Ramadan, and as an immediate reward by Allah for those who spent the month of Ramadan in fasting and performing other forms of `ibadah.

Instead of commemorating an even from the past, the Shari‘ah has prescribed the first of Shawwal as an annual festival for the Muslims at an occasion when they themselves accomplish a great ‘ibadah. This approach reminds the Muslims that they should not rely only on the accomplishments of their ancestors, rather, they should themselves perform meritorious acts to please their Creator.

In prescribing the ways to celebrate the happy day, Islam has adopted another unique approach. The festivals of other religions or nations normally comprise of some acts of rejoicing and enjoyment. The whole happy day is normally spent in dancing, singing and playing.

Islam has, conversely, prescribed a very simple, prestigious and more humane way to observe the happy day. First of all, it is mandatory on all the well-off Muslims to start their day by paying "Sadaqat-ul-fitr" to the poor of their society, so that, they, too, may enjoy, the day alongwith others, and may not be worried for earning their livelihood at least in that day of happiness.

After paying the "Sadqat-ul-fitr", the Muslims are required to proceed to an open place where they can offer the Eid prayer collectively. In this way, they are supposed to present themselves before their Creator and offer two rak’ats of this special type of Salah, which makes them receive blessings from Allah and start their celebration by these divine blessings.

After the Salah also, they are supposed to rejoice the day in a responsible manner, without violating the limits prescribed for them and never indulging in the acts prohibited by Allah.

Keeping this point in view, we will now discuss specific rules prescribed for observing the day of Eidul-fitr.

The Night preceding Eidul-Fitr'
It had been the practice of the Holy Prophet صلى الله عليه وسلمthat he would not sleep in the night preceding the day of Eidul-fitr. This night has been named in a Hadith as ليلة الجائزة (The night of reward). It means that Allah Almighty bestows his rewards to those who have spent the month of Ramadan abiding by the dictates of Shari‘ah, and all their prayers in this night are accepted. Therefore, it is desirable to perform nafl prayers in this night. The Holy Prophet4.413:. is reported to have said:
"من قام ليلتي العيدين محتسبا لم يمت قلبه يوم تموت القلوب"

“Whoever stands up (In worship) in the nights preceding the two Eids expecting rewards from his Lord, his heart will not die when the other hearts will die.” (Ibn Majah)
To benefit from this opportunity, one should perform as much worship in this night as he can, and should pray for all his needs and desires.

Before going to ‘Eid Prayer
The following acts are prescribed as Sunnah at the beginning of the day of ‘Eidul-Fitr before proceeding to the Eid prayer:
1. To wake up early in the morning.
2. To clean one's teeth with a Miswaak or a brush.
3. To have a bath.
4. To put on one's best available clothes.
5. To wear perfume.
6. To eat a sweet food, preferably dates, before the Eid prayer.
7. To recite the following Takbir in the low voice while going to the Eid prayer:
الله أكبر الله أكبر لا إله إلا الله والله أكبر، الله أكبر ولله الحمد

Sadaqat-ul-fitr
Sadaqat-ul-fitr is an obligation for every Muslim, male or female, who owns 613.35 grames of silver or its equivalent, either in the form of money, ornaments, stock-in-trade or in the form of some goods or commodities beyond one's normal needs. Every person who owns such an amount has to pay Sadaqat-ul-fitr, not only on behalf of himself but also on behalf of his minor children. The prescribed amount of Sadaqat-ul-fitr is 1.75 Kilograms of wheat or its value in money. This amount is prescribed for paying sadaqat-ul-fitr for one person only. If a person has some minor children, the same amount has to be paid on behalf of each one of them separately. The following points must be remembered with regard to the payment of sadaqat-ul-fitr.
1. Sadaqat-ul-fitr is obligated on each adult male or female separately, and the relevant adult person himself is responsible to pay it. The husband is not required to pay sadaqat-ul-Fitr on behalf of his wife nor is the wife supposed to pay it on behalf of her husband. Similarly, a father is not bound to pay sadaqat-ul-fitr on behalf of his adult children or vice versa. However, if the head of the family, by his own free will, wishes to pay sadaqat-ul-fitr for each one of the members of his family, he should seek their authorisation for that purpose. In this case the sadaqat-ul-fitr paid by him will be valid on their behalf. If he did not pay the sadaqat-ul-fitr on behalf of any of the members of his family, he will not be responsible for it. Rather, it is the duty of every adult member of the family to discharge his own obligation or to request the head of the family to pay it on his or her behalf.
2. It is a Sunnah that the sadaqat-ul-fitr is paid before performing the Eid prayer. It can also be paid before the Eid day, but it is not advisable to delay it upto the performance of ‘Eid prayer. However, if a person has failed to pay on its proper time, he should pay it as soon as possible, whereby the obligation will stand discharged.
3. The sadaqat-ul-fitr is not necessary on behalf of a child who has born after the break of dawn in the ‘Eid day, nor is it necessary to pay sadaqat-ul-fitr on behalf of a person who dies before the dawn of the Eid day.
4. Sadaqat-ul-fitr should be paid only to a person who is entitled to receive Zakah.

The Eid Prayer
The second obligation on Eid day is to perform the Eid prayer. Some rules in this respect are mentioned hereunder:
1. The Eid prayer is Wajib (obligatory) on every male Muslim.
2. The Eid prayer can be performed any time between the Ishraq and Zawal.
3. It is preferable that the Eid prayer is performed at an open field and not in a mosque. However, if, it is difficult for any reason to perform it in an open field, it can also be performed in a big mosque.
4. It is not advisable to hold the Eid prayer in every mosque, rather it is preferable that the people of several small mosques either perform it in an open field or, in its absence, in a big mosque which can accommodate a large number of people.
5. No Nafl salah can be performed before the ‘Eid prayer, neither in one's home, nor at the place of Eid prayer. Similarly, Nafl prayer cannot be performed after the ‘Eid prayer at the same place. However, it can be performed after one comes back to his home.
6. The Eid prayer has neither Azaan nor Iqamah.

How to perform Eid Prayer
The Eid Prayer has two raka'at to perform in the normal way, with the only addition of six Takbirs, three of them in the beginning of the first raka`ah, and three of them just before ruku` in the second raka`ah.

The detailed way of performing the Eid prayer is as follows:
The Imam will begin the prayer without adhan or iqamah. He will begin the prayer by reciting Takbir of Tahrimah (Allahu Akbar). You should raise your hands upto the ears, and reciting the Takbir, you give a little pause during which you should recite Thana' (Subhanakallahumma.......). After the completion of Thane the Imam will recite Takbir (Allahu Akbar) three times, and after reciting each Takbir (Allahu Ak-bar) in a low voice, you should bring your hands down and leave them earthwards. But, after the third Takbir, you should set them on your navel as you do in the normal prayer.

After these three Takbirs the Imam will recite the Holy Qur'an which you should listen calmly and quietly. The rest of the raka‘ah will be performed in the normal way.
After rising for the second raka`ah, the Imam will begin the recitations from the Holy Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three takbirs once again, but this time it will be before bowing down for ruku`. At each Takbir you should raise your hands upto the ears, and after saying “Allahu Akbar”, bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku` position. At this takbir you need not raise your hands. You just bow down for your ruku` saying, 'Allahu Akbar'. The rest of the salah will be performed in
its usual way.

Khutbah: The address of Eid-ul-fitr
In this salah, khutbah is a sunnah and is delivered after the salah, unlike the salah of jumu'ah where it is fard and is delivered before the salah. However, listening to the khutbah of Eid salah is wajib or necessary and must be heard in perfect peace and silence.

It is a sunnah that the Imam begins the first khutbah by reciting takbirs 'Allahu Akbar' nine times and the second khutbah with reciting it seven times.

Note:
The way of Eid prayer described above is according to the Hanafi school of Muslim jurists. Some other jurists, like Imam Shafi‘i, have some other ways to perform it. They recite Takbir twelve times before beginning the recitations from the Holy Qur'an in both the raka'at. This way is also permisible. If the Imam, being of the Shafi‘i school, follows this way, you can also follow him. Both ways are based on the practice of the Holy Prophet صلى الله عليه وسلم.

Six fasts in the month of Shawwal
It is commendable to keep six fasts in the month of Shawwal. The Holy Prophet صلى الله عليه وسلم has said:

"من صام رمضان ثم أتبعه بستّ من شوّال كان كصيام الدهر"

“Whoever completes fasts of Ramadan then adds to them the fast of six days in the month of Shawwal, it will carry the thawab of fasting for the whole year.” (Sahih Muslim)
This Hadith had described the great thawab of six fasts of this month. The scholars have interpreted this hadith by saying that according to the recognized rules of Shariah every good deed is rewarded ten times more thawab of its origin, therefore, the thawab of 30 days of Ramadan amounts to the thawab of fasting for 300 days. If the fasts of Ramadan are followed by six more fasts, they carry the thawab of 60 days more, raising the aggregate thawab to 360 which is the number of days of one year according to Islamic calendar. Therefore, the Muslims should take this opportunity of acquiring such an enormous reward from the 2nd of Shawwal and keep fasting upto the 7th of it. However, if, they are kept in other days, it is hoped that the requirement of the above hadith may also be fulfilled.

http://www.muftitaqiusmani.com/index...nths&Itemid=16

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

The Month of ZULQA'DAH

This is the eleventh month of the Islamic lunar ca¬lender. It is the first of the four sanctified months (al-ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet (SAW). It is also one of the months of Hajj as explained in the discussion about Shawwal.

However, no specific rules are prescribed for this month, except that the persons performing hajj are re¬quired to follow the rules of hajj,

Some false beliefs are attached to this month by ignorant people. They say that this month is not a blessed month; therefore, marriages should not be held or solemnized in the month of Zulqa'dah. Accord¬ing to them, a marriage held in this month may not be successful; rather it may bring misfortune to the spouses.

This belief is absolutely baseless. A Muslim should never attend to such superstitious whims. In fact, the month is one of the sanctified months, as mentioned earlier. It is also proved through authentic traditions that the Holy Prophet صلى الله عليه وسلّم had performed 'umrah four times in his madanite life. Three of them were per¬formed in the month of Zulqa'dah, the fourth being performed alongwith the last Hajj. When the Holy Prophet صلى الله عليه وسلّم has chosen this month for performing the great 'ibadah of 'umrah how can one claim that the month has an element of misfortune? Therefore, no Muslim should ever hesitate in holding marriages or other ceremonies in this month on such a false as¬sumption of unluckiness

http://www.muftitaqiusmani.com/index...nths&Itemid=16

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)