The Last Ten Days of Ramadan

How to take full advantage and benefit from the last part of Ramadan ?
Though all parts of Ramadan are full of blessings and rewards, its last ten days hold a special status reflected in the recommendations and practices of the Messenger of Allah, salla Allahu alaihi wa sallam, and his companions. I will focus here on three major practices of the Prophet, salla Allahu alaihi wa sallam, and his companions during these days.
1-Praying in the last ten nights of Ramadan
Al-Bukhari and Muslim record from 'Aishah that during the last ten days of Ramadan, the Messenger of Allah would wake his wives up during the night and then remain apart from them (that is, being busy in acts of worship). A narration in Muslim states: "He would strive [to do acts of worship] during the last ten days of Ramadan more than he would at any other time."
Aisha reported that With the start of the last ten days of Ramadan, the Prophet used to tighten his waist belt (i.e. work hard) and used to pray all the night, and used to keep his family awake for the prayers. [Bukhari]
2-Performing I`tikaf in the Masjid (seclusion in the Mosque)
Before going to the essential of this last section, let us stop by one of the great Imam of ahl Assunnah wal jama`ah, one of the greatest revivers of the Da`wah and the methodology of the Salaf, Shaikhul-Islam Shamsuddeen Ibn Qayyim al-Jawziyyah who will give us a brain storming admonition.
He says (rahimahu Allah) in Zaad al Ma`aad fi hadyi khairi al `ibaab :
"Since the hearts' rectitude and firmness upon the path towards Allah the Most High, rests upon directing it solely upon Allaah and causing it to turn and give all its attention to Allaah the Most High. Since the disorder of the heart cannot be rectified except by turning to Allaah the Most High, and its disorder will be increased by eating and drinking too much, mixing with the people excessively, speaking profusely and sleeping too much. These will cause it to wander into every valley, and cut it off from its path to Allah, weaken it, divert it or put a halt to it.
>From the Mercy of the Mighty and Most Merciful is that He has prescribed for them fasting , which will cut off the excesses of eating and drinking, and empties the hear of its desires which divert it on its journey to Allah the Most High. He prescribed it in due proportion as will be appropriate and will benefit the servant, with regard to this world and the Hereafter, and does not harm him, nor damage what is beneficial for him.
He also prescribed i`tikaf for them, by which is intended that the heart is fully occupied with Allah, the Most High, concentrated upon Him alone, and cut off from preoccupation with the creation. Rather it is engrossed with Him alone, the One free of all defects, such that remembering Him, loving Him and turning to Him takes the place of all anxieties of the heart and its suggestions, such that he is able to overcome them. Thus all his concerns are for Him. His thoughts are all of remembrance of Him, and thinking of how to attain His Pleasure and what will cause nearness to Him. This leads him to feel contented with Allah instead of the people, so that prepares him for being at peace with Him alone on the day of loneliness in the grave, when there is no one else to give comfort, nor anyone to grant solace except Him. So this is the greater goal of I'tikaf"
The book Zaad al Ma`aad as well as all other books of Ibn al-Qayyim are just peaces of art that every Muslim should read. Al-hamdu liLLAH there is a great effort among the followers and revivers of the methodology of the Salaf in translating these books into English. Some of them or part of them are already available. You may want to contact the bookstore of al-Qur'an was-Sunnah Society of North America [USA] or al-Hidaya Publishing in UK.
I`tikaf is the seclusion and staying in the mosque with the intention of becoming closer to Allah. This was the practise of the Prophet, salla Allahu alaihi wa sallam, during the last ten days of Ramadan especially. He would do it during other months as well.
'Aisha reported that the Messenger of Allah, salla Allahu alaihi wa sallam, used to practice I`tikaf in the last ten nights of Ramadan and used to say, "Look for the Night of Qadr in the last ten nights of the month of Ramadan" [Bukhari]
Abu Hurairah, radiyallahu 'anhu said: "Allah's Messenger, salla Allahu alaihi wa sallam, used to perform i`tikaf for ten days every Ramadan, then when it was the year in which he was taken (died), he performed I`tikaf for twenty days. [Bukhari]
'Aisha reported that the Prophet,salla Allahu alaihi wa sallam, used to practice I`tikaf in the last ten days of Ramadan till he died and then his wives used to practice I`tikaf after him. [Bukhari]
`Aishah radhiya Allahu `anha also reported that the Prophet, salla Allahu alaihi wa sallam, "Used to perform i'tikaf in the last ten days of Ramadan until Allah the Mighty and Majestic, took him. [Bukhari and Muslim]
Al-Bukhari records from Abu Said that the Prophet (S) said: "Whoever makes I`tikaf with me is to make I'tikaf during the last ten [nights]."
This Sunnah of the Prophet, salla Allahu alaihi wa sallam, has been abandoned by many Muslims and it is worth reviving it in this era.
Sayyid Sabiq says in Fiqhus-Sunnah :
The sunnah or preferred i`tikaf has no specific time limit. It can be fulfilled by staying in the mosque with the intention of making i`tikaf for a long or short time. The reward will be according to how long one stays in the mosque. If one leaves the mosque and then returns, he should renew his intention to perform itikaf.
Ya'la ibn Umayyah said: "I secluded myself in the mosque for some time for I`tikaf." 'Ata told him: "That is I`tikaf, as long as you secluded yourself there."
One who is performing Sunnah (like in Ramadan) i'tikaf (i.e. not the obligatory one that is made after a vow) may end his i`tikaf at any time, even if it is before the period he intended to stay.
'Aishah related that if the Prophet intended to make itikaf, he would pray the morning prayer and begin it. One time he wanted to make i`tikaf during the last ten nights of Ramadan, and he ordered his tent to be set up. Aishah reported: "When I saw that, I ordered my tent to be set up, and some of the Prophet's wives followed suit. When he [the Prophet] prayed the morning prayer, he saw all of the tents, and said: "What is this?" They said: "We are seeking obedience [to Allah and His Messenger]." Then he ordered his tent and those of his wives to be taken down, and he delayed his i`tikaf to the first ten days [of Shawwal]."[Bukhari]
The fact that the Messenger of Allah ordered [his and] his wives' tents to be struck down and [he himself left and] asked them to leave the i`tikaf after they have made the intention for it shows that they discarded the i`tikaf after they had begun it. ([] in this small paragraph are some additional comments to clarify things).
It is preferred for the one who is making I`tikaf to perform many supererogatory acts of worship and to occupy himself with prayers, reciting the Qur'an, glorifying and praising Allah, extolling His oneness and His greatness, asking His forgiveness, sending salutations on the Prophet, upon whom be peace, and supplicating Allah - that is, all actions that bring one closer to Allah. Included among these actions is studying and reading books of tafsir and hadith, books on the lives of the Prophets, upon whom be peace, books of fiqh, and so on. It is also preferred to set up a small tent in the courtyard of the mosque as the Prophet did.
Permissible Acts for the Mu`takif (the person performing I`tikaf)
The following acts are permissible for one who is making I'tikaf
(1) The Person may leave his place of I`tikaf to bid farewell to his wife and a Woman can visit her husband who is in I`tikaf}
Safiyyah, radhiya Allahu `anha said : The prophet salla Allahu alaihi wa sallam, was making i`tikaf [in the last ten nights of Ramadan], so I came to visit him at night [and his wives were with him and then departed]. I talked with him for a while, then I stood up to leave, [so he said:"Do not hurry for I will accompany you",. He stood along with me to accompany me back -and her dwelling was in the house of Usaamah Ibn Zayd [until when he came to the door of the mosque near the door of Umm Salamah], two men of the Ansaar were passing by, when they saw the Prophet, salla Allahu alaihi wa sallam, they hastened by, so the Prophet, salla Allahu alaihi wa sallam, said : "Be at your ease for she is Safiyyah bintu Huyayy." So they said:" 'SubhanAllah, O Messenger of Allah! [we did not have any doubt about you].' He said: "Indeed Shaytan circulates in the son of Adam just as blood circulates, and I feared that he would insert an evil thought" -or he said : "something - into your hearts" [Bukhari and Muslim, in [] are additional narrations from Abu Dawud]
(2) Combing and cutting one's hair, clipping one's nails, cleaning one's body, wearing nice clothes or wearing perfume are all permissible. 'Aishah reported: "The Prophet was Performing itikaf and he would put his head out through the opening to my room and I would clean [or comb in one narration] his hair. I was menstruating at the time." [al-Bukhari, Muslim, and Abu Dawud].
(3) The person may go out for some need that he must perform. 'Aishah reported: "When the Prophet Performed I`tikaf, he brought his head close to me so I could comb his hair, and he would not enter the house except to fulfill the needs a person has." [al-Bukhari, and Muslim].
Ibn al-Mundhir says: "The scholars agree that the one who performs itikaf may leave the mosque in order to answer the call of nature, for this is something that he personally must perform, and he cannot do it in the mosque. Also, if he needs to eat or drink and there is no one to bring him his food, he may leave to get it. If one needs to vomit, he may leave the mosque to do so. For anything that he must do but cannot do in the mosque, he can leave it, and such acts will not void his itikaf, even if they take a long time. Examples of these types of acts would include washing one's self from sexual defilement and cleaning his body or clothes from impurities."
(4) The person may eat, drink, and sleep in the mosque, and he should also keep it clean.
Actions that Nullify the I`tikaf
If a person performs one of the following acts, his I`tikaf will be nullified:
(1) Intentionally leaving the mosque without any need to do so, even if it is for just a short time. In such a case, one would not be staying in the mosque, which is one of the principles of I`tikaf.
(2) Abandoning belief in Islam, as this would nullify all acts of worship. If you ascribe a partner to Allah, your work will fail and you will be among the losers.
(3) Losing one's reason due to insanity or drunkenness, or the onset of menstruation or post-childbirth bleeding, all of which disqualifies a person for itikaf.
(4) Sexual intercourse. Allah says [in meaning]: "But do not associate with your wives while you are in seclusion (I`tikaf) in the mosques. Those are Limits (set by) Allah. Approach not nigh thereto. Thus does Allah make clear His Signs to men: that they may learn self-restraint. [al-Baqara; 2:187]
I`tikaf is not restricted to men only, women also can do it :
'Aisha (the wife of the Prophet) reported that the Prophet, salla Allahu alaihi wa sallam, used to practice I`tikaf in the last ten days of Ramadan till he died and then his wives used to practice I`tikaf after him.[Bukhari]
Dear Sister! when reading this do not forget the modesty and the Hijab of the wife of the Prophet (S) that you should observe if you intend to perform I`tikaf.
3-Seeking Laylatul-Qadr (the Night of Decree)
It is the greatest night of the year like the Day of `Arafah is the greatest day of the year. It is a night about which Allah reveled a full Surah, Suratul-Qadr [97:1-5] and the 3rd to the 6th verses of Surat ad-Dukhan [44:3-6]
It is the night when the Qur'an was reveled.
It is the night when the Message (the Final and seal of all messages) sent to Mohammad, salla Allahu alaihi wa sallam, started
It is the night when the light, that would illuminate mankind to the end of life, started
It is the night when every matter of ordainment is decreed
Allah says in what can be translated as :
"Verily! We have sent it (this Qur'aan) down in the Night of Decree (Lailatul-Qadr). And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months. Therein descend the angels and the Rooh (ie. Jibreel [Gabriel]) by Allaah's Permission with all Decrees, Peace! until the appearance of dawn." [97:1-5]
and in Surat ad-Dukhan :
"We sent it (this Qur'aan) down on a blessed Night. Verily, We are ever warning (mankind of Our Torment). Therein (that Night) is decreed every matter of ordainment. Amran (i.e. a command or this Qur'aan or His Decree of every matter) from Us. Verily, We are ever sending (the Messenger). (As) a Mercy from your Lord. Verily! He is the All-Hearer, the All-Knower. [44:3-6]
A person who misses Laylatul-Qadr is really a deprived person!
Abu Hurairah reported that the Prophet, salla Allahu alaihi wa sallam, said " The blessed month has come to you. Allah has made fasting during it obligatory upon you. During it the gates to Paradise are opened and the gates of Hellfire are locked, and the devils are chained. There is a night [during this month] which is better than a thousand months. Whoever is deprived of its good is really deprived [of something great]. [Ahmad, an-Nisa'i and al-Bayhaqi]
One who misses this blessed night then he has missed much good for no one misses it except one from whom it is withheld. Therefore it is recommended that the Muslim who is eager to be obedient to Allaah should stand in Prayer during this night out of Eemaan and hoping for the great reward, since if he does this, Allaah will forgive his previous sins (1).
What happens to the person who witnesses Laylatul-Qadr? and what should one do?
Abu Hurairah Radhiya Allahu `anhu reported that the Messenger of Allah, salla Allahu alaihi wa sallam, said : "Whoever stands (in prayer) in Lailatul-Qadr out of Eemaan (faith and sincerity) and seeking reward then his previous sins are forgiven". [Bukhari]
It is recommended to supplicate a lot during this night, it is reported from our mother 'Aishah radhiya Allahu `anha, that she said: "O Messenger of Allah! What if I knew which night Lailatul-Qadr was, then what should I say in it?" He said.- "Say.- (Allahumma innaka 'affuwwun tuhibbul 'afwa fa'fu 'annee.)
"O Allaah You are The One Who pardons greatly, and loves to pardon, so pardon me.". [at-Tirmithi and Ibn Majah with a Sahih Isnad]
When is Laylatul-Qadr ?
It is preferred to seek this night during the last ten odd nights of Ramadan, as the Prophet salla Allahu alaihi wa sallam,, strove his best in seeking it during that time. We have already mentioned that the Prophet would stay up during the last ten nights, would wake his wives, and then would remain apart from them to worship.
Ibn Abbas reported that the Prophet,salla Allahu alaihi wa sallam, said, "Look for the Night of Qadr in the last ten nights of Ramadan ,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e. 21, 23, 25, respectively)." [Bukhari]
`Aishah radhiya Allahu `anha said: "Allah's Messenger used to practice I`itikaf in the last ten nights and say: 'Seek out Lailatul-Qadr in the (odd nights) of the last ten of Ramadan." [Bukhari and Muslim]
However if the servant is too weak or unable, then he should at least not let the last seven pass him by, due to what is reported from Ibn 'Umar, who said: Allah's Messenger said: "Seek it in the last ten, and if one of you is too weak or unable then let him not allow that to make him miss the final seven.' [Bukhari and Muslim]
This explains his saying: "I see that your dreams are in agreement (that it is in the last seven) so he who wishes to seek it out then let him seek it in the last seven.' [Bukhari and Muslim]
It is known from the Sunnah, that knowledge of the exact night upon which Lailatul-Qadr falls was taken up because the people argued, 'Ubaadah ibn as- Saamit, radiyalloahu 'anhu, said: The Prophet came out intending to tell us about Lailatul-Qadr, however two men were arguing and he said: "I come out to inform you about Lailatul-Qadr but so and so, and, so and so were arguing, so it was raised up, and perhaps that is better for you, so seek it on the (twenty) ninth and the (twenty) seventh and the (twenty) fifth.'[Bukhari]
Some of the ahadeeth indicate that Lailatul-Qadr is in the last ten nights, while others indicate that it is in the odd nights of the last ten, so the first are general and the second more particular, and the particular has to be given priority over the general. Other ahadeeth state that it is in the last seven - and these are restricted by mention of one who is too weak or unable. So there is no confusion, all the ahadeeth agree and are not contradictory.
In conclusion: The Muslim should seek out Lailatui-Qadr in the odd nights of the last ten: the night of the twenty-first, the twenty-third, the twenty-fifth, the twenty-seventh and the twenty-ninth. If he is too weak or unable to seek it out in all the odd nights, then let him seek it out in the odd nights of the of seven: the night of the twenty-fifth, the twenty-seventh and the twenty-ninth And Allah knows best. (1)
What are the signs of laylatul-Qadr?
Allaah's Messenger , salla Allahu alaihi wa sallam, described the morning after Lailatul-Qadr, so that the Muslim may know which day it is. From Ubayy, radhiya Allahu 'anhu, who said: that he, salla Allahu alaihi wa sallam, said: "On the morning following Lailatui-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up."[Muslim, Abu Dawud, Tirmithi and Ibn Majah]
Abu Hurairah, radhiya Allahu 'anhu, said : "We were discussing Lailatul-Qadr in the presence of Allah's Messenger so he said : 'Which of you remembers [the night] when the moon arose and was like half a plate?... [Muslim]
Ibn 'Abbaas, radhiya Allahu 'anhuma, said: Allaah's Messenger, salla Allahu alaihi wa sallam, said: "Lailatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning being feeble and red." [at-Tayaalisee, Ibn Khuzaimah and al-Bazzaar with a Hasan Isnad]

We pray to Allah All Mighty Most Merciful to bless us this Ramadan by witnessing Laylatul-Qadr

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Reflecting on Our Roles in Ramadan

RAMADAN is the time of year in which we engage in a month-long process of introspection, repentance, and self-renewal. It is not only a time when we are to increase our commitment to performing various acts of worship such as fasting and prayer, but it should also be a time for reevaluating all aspects of our lives. As Muslims men, this process should include room for assessing our performance as both husbands and fathers.

For most people around the world, these are indeed strange and trying times. For Muslims, not much else needs to be said along these lines. Perhaps it is only knowing that this world is the realm of testing and that in one way or another in our lifetimes we will all be tested, that allows us to get up every day and face the outside world. For many family men, however, rigor and severity are not a reality only on the outside, but inside the home as well. For such individuals and their families, the abode of peace that the home is supposed to be is anything but that and many such families are living quiet lives of sadness, desperation, and rancor due to family relationships that are simply not working. Prophet Muhammad (peace be upon him) in a very well-known Hadith was recorded as saying that marriage was equal to half of the deen [of Islam]. This profound statement by our master has spurred volumes of scholarly commentary over the centuries and from a layman s perspective, the Hadith is monumental in its meaning and importance for those who have embraced the way of marriage and family. Only through deep reflection on our lives as husbands and fathers can we begin to understand the essence of the Messenger s (peace be upon him) words and why marriage is awarded the weight of half of our faith as Muslims.

The life partnership and commitment that marriage entail should be approached as a spiritual undertaking that can be an important facilitator of individual spiritual development. Just as we are essentially spiritual beings in a human existence, marriage is a journey that if approached as such can be a rich source of learning and personal development for both spouses. As Muslim men, much of what we are taught about family life pertains to our roles and responsibilities as husbands, i.e. the X s and O s of marriage and family life.However, too often the spirit of marriage is ignored or missed. Too often, in the course of trying to manage our families, we completely overlook the nuances that make marriage and family so important a human experience. Often we overlook the patience, sacrifice, compromise, love, understanding, humility, strength, and so many other inputs that are needed to be a good husband and father.

These are the fruits of the dedication and hard work that go into family life that help us to develop into better and more universal human beings. Though certainly there is no magic formula for achieving a successful marriage and family life, selflessness, love, and service are a few key principles from the teachings of our tradition that, when applied, can have remarkable transformational qualities on our roles as husbands and fathers and subsequently, our families in general. 
 

Giving without expectation of reward 

One of the most important themes in the life of Prophet Muhammad (peace be upon him) is the notion of meeting the needs and fulfilling the rights of others without any expectation of reciprocity. It is well-known that the Messenger of Allah (peace be upon him) actively participated in household duties such as sewing, cooking, serving his guests and cleaning. The modern world often teaches us to expect reward for our work, time and efforts. Even as Muslims, it often seems as though we take these same expectations into our home lives. It is common to hear about Muslim husbands and fathers demanding to be treated like kings in their homes with their wives and children expected to act like servants rather than loved ones.

This phenomenon, despite going against the spirit of love and service that the Messenger of Allah (peace be upon him) brought to the world, has many negative effects on families. For one, the distant father syndrome prevents children from fulfilling their divine role as a source of love and inspiration to their parents. As is commonly understood from the famous Hadith that all children are born in a state of Islam. Our scholars have told us that the greater meaning of this Hadith is that children come into this world pure and it is only what they learn from their parents and societies ( i.e. the world) that turn them away from this pure state. This purity of heart means that they are essentially beacons of mercy and love, a reminder of the endless blessings of the All-Merciful.

However, the distant father, the one who would be king in his own home and God-knows-what outside of it, himself a product of rejection, is not open to this divine blessing sent in the form of his children. The child, in turn, learns rejection early on and internalizes it, eventually manifesting his frustration in a multitude of ways including acting out, rebelliousness, mental illness, oppression, or simply the inability to open up to others the feeling of separation that typically goes hand in hand with illnesses such as depression and severe anxiety.

I'tikaf

One of the many observances that are related exclusively to Ramadhan, particularly to it’s last ten days, is I’tikaf. The basic aim of I’tikaf is that the bondsman continued at the door of the Almighty, i.e.; in the corner of a mosque, cutting himself aloof from the world and devoting his time wholly to prayer and worship. It is the worship of the favourite worship of the bondsman of the Lord. Evidently, no time could be more appropriate for it than the month of Ramadhan, especially it’s ten days.
The powerful urge that had seized the Prophet (saw) before the revelation of the Qur’an to seek solitude and spend his time mostly in prayer and meditation, and , in consequence of which, he used to pass several months on end in the Cave of Hira - this, so to speak was the first I’tikaf of the Prophet (saw), and it was in that that his spirituality had evolved to the stage that marked the beginning of the revelation of the Qur’an. During the last ten days of this I’tikaf, Gabriel (as) came to him with the opening verse of the Surah of Iqra. Beyond doubt and for certain it was the month of Ramadhan, it’s last ten days, and the night was the Night of Power. The last ten days of Ramadhan have, thus, been set apart for I’tikaf.
The fasts of Ramadhan have been prescribed for all Muslims for the development of the soul and for enabling it to subdue the carnal appetites. In other words, this much exertion and sacrifice of sensual desires has been made obligatory for every Muslim that he neither ate nor drank anything nor sought sexual satisfaction during the whole of the blessed month, in compliance with the command of Allah (SWT) and with the intention of paying divine honours to Him, and, along with it avoided all sinful acts and worthless things. It is the general, compulsory course of spiritual training and self-purification for the month of Ramadhan. For higher upliftment and forging a closer affinity with the Celestial World we have I’tikaf.
In I’tikaf the bondsman cuts himself away from everything and throws himself at the threshold , or rather the feet oh his Lord and Creator. He remembers Him, exalts His name and offers earnest repentance to Him, cries over his sins and follies, entreats Him for mercy and forgiveness and seeks His countenance and propinquity. His days and nights are spent in that way. The holy Prophet (saw) used to take special care to observe I’tikaf during the Last ten days of Ramadhan. Once when he could not carry it out due to some reason, it observed it for twenty days in the following Ramadhan.
It is related on the authority of Ayesha (RA) that "The Apostle of Allah (saw) observed I’tikaf in the last ten days of Ramadhan, till the end of his life. After his death his wives continued with it."
Bukhari and Muslim
Commentary; The Prophet’s wives observed I’tikaf in their apartments, and for women, in general, the place where they celebrate the prayer-services at home is the right place for I’tikaf. If there is no such place in the house, arrangements should be made for it.
Anas narrates the "The Apostle of Allah (saw) observed I’tikaf during the last ten days of Ramadhan. One year he could not do the I’tikaf, and so in the next year he did it for twenty days."
Tirmidhi
Commentary: It is not stated in the above narrative of Hazrat Anas (RA) why the Prophet (saw) could not observe I’tikaf in that year. But in another tradition quoted in Nassai and Abu Dawood, on the authority of Hazrat Ubbi bin Ka’ab, it is told that once the Prophet (saw) had to go on a journey during the last ten days of Ramadhan, and therefore he could not carry out the I’tikaf that year, but in the next year he did it for twenty days.
It is further mentioned in Sahih Bukhari, on the authority of Hazrat Abu Hurairah that the Prophet (saw) had also observed I’tikaf for twenty days in the month of Ramadhan of the year in which he died. Perhaps the Prophet (saw) had received some indication that his hour of departure from the world was near, and after it he naturally felt more powerfully drawn to observances like I’tikaf.
Ayesh (RA) related to us that "The rules of Shariat for the M’otakif (i.e.: one who is in I’tikaf) are that he should neither go out to visit the sick nor attend a funeral nor have sexual intercourse nor engage in (love play) like kissing and embracing nor even step out of the Mosque for personal needs save those that are unavoidable (such as, answering the call of nature), and I’tikaf (should be observed only with fasting) - there can no I’tikaf without fasting - and it must be carried out in the jam’I masjid and at no other place.
-Abu Dawood
Commentary: As we have explained earlier, when a Companion says about a thing that it is the Sunnat it denotes that it is what is prescribed in the Sharia and the inference is that he had learned it from the sayings or doings of the Prophet. The rules of I’tikaf delineated in the above tradition, thus, fall within the category of the Prophet’s commands and directives.
The term Jam’I masjid occurring in it means the "mosque of congregation", i.e., the mosque in which the five daily services are celebrated in congregation.
It is related by Abdullah bin Abbas that the Apostle of God said about the person who is in I’tikaf that "(owing to I’tikaf and by reason of keeping within the limits of the mosque) he is protected from sin and the account of is virtues deeds goes on like that of any other virtues bondsman and (they ) are put down in his Balance-sheet of Deed."
-Ibn-I-Maja
Commentary: When the bondsman confines himself in the mosque for I’tikaf, he makes a great addition to his virtuous deeds through prayer, Zikr and Tilawat but, at the same time, he is prevented from performing certain acts of high moral and religious worth, as for instance, he cannot visit the sick or care for them which is a most meritorious act in the sight of God or work for the welfare of the weak, the indigent and the orphan and the widow or bathe the dead body which, is done with sincerity and there is the desire to earn the divine recompense, is a deed of much moral goodness. In the same way, he cannot go out to participate in the funeral service nor accompany the bier to the graveyard in doing which sin are forgiven at each step and good deeds are written in the Scroll of Deeds.
The above traditions, however gives, the glad tidings to the devotee observing I’tikaf that, by the command of God, all the good acts he used to perform normally but is kept away from performing owing to I’tikaf are written down in his Register of Deeds
FROM MEANING AND MESSAGES OF THE TRADITIONS
BY SHAYKH MOHAMMAD MANZOOR NOMANI (RA).
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Night Prayer During Ramadan (Taraweeh)

( by Imam Mohamed Baianonie)
Allah (S.W.T) has legislated different forms of worship so that we do not continuously perform only one which would lead us to get tired of it, and as a consequence, halt performing that kind of worship.
Allah (S.W.T) made certain forms of worship obligatory that we may not fall short of performing. He (S.W.T) also prescribed the recommended acts of worship that would increase the rewards. In a Qudsi hadith reported by Imam Bukhari, The Prophet (saws) said: "Allah (S.W.T.) said:' My servant draws not near to Me with any thing more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing, with which he sees his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it."
The prayer is one of these forms. Allah (S.W.T) prescribed upon us five in a day and a night. Five to perform, and fifty in rewards in the scale on the Day of Judgment. Allah (S.W.T) recommended us to increase our non-obligatory prayers so that they can make up for the less perfect obligatory prayer. In an authentic hadith reported by Imam At-Tirmithi, Abu-Dawud, An-Nisai and others that the Prophet Muhammad said: "The first of his actions for which a servant of Allah will be held accountable on The Day Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded; and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (S.W.T) will say: see if my servant has any voluntarily prayers with which may complete that which was defective in his obligatory prayers. Then the rest of his religious duties will be judged in like fashion."
From the recommended prayers that accompany the obligatory ones are: the two Rak’ahs before Fajr, four before Thuhr, two after it, two after Al-Maghrib, and two after Al’isha’.
And from the recommended ones are special ones that are greatest after the obligatory prayers. This is the night prayer. Imam Muslim reported that the prophet (saws) said: "The best prayer after the obligatory is the night prayer."
From the night prayer is the Witr prayer which is an emphatic Sunnah according to the opinion of the major scholars and obligatory according to Imam Abu Hanifah. The least Witr prayer is one Rak’ah and eleven Rak’ah is the most it can get. All this is evidenced from the sayings and actions of the prophet (saws).
The night prayer in Ramadan has a special consideration different from any other time of the year. Imams Bukhari and Muslim reported that the Prophet Muhammad (saws) said: "Whoever offers optional prayers (like Taraweeh prayers) throughout the nights of Ramadan, believing in Allah and seeking His rewards, will have his previous sins forgiven."
Qi-yam of the nights of Ramadan includes the early as well as the late night. So, the Taraweeh is considered from the Qi-yam of Ramadan so we should perform it. It was called Taraweeh because the Companions of the prophet and the successors to the Companions used to make a lengthy standing in them and they would take rest after offering every four Rak'ah. This is how these came to be named Taraweeh (Rest prayer). (Four Rak'ah are called Tarweehah).
The prophet (saws) was the first who made praying the Taraweeh in congregation Sunnah (recommended), and then he left it fearing that it may become obligatory upon his Ummah. Imams Bukhari and Muslim have reported that A’eeshah (R.A.) said that the prophet (saws) prayed once in the Masjid in one of the night of Ramadan. People joined him, and then more people joined him in the next night. Then more people waited for the prophet (saws) in the third and the fourth (night), but the prophet (saws) did not come out to them. In the next morning, the prophet (saws) said: "I have seen what you did, nothing had prevented me from coming out to you except that I feared that it may become obligatory upon you."
Then, during the rule of Umar Ibn Al-Hkattab (R.A.), he saw the companions praying in the Masjid individually, or in different congregation so he ordered them to prayer behind one Imam. During his caliphate, In an authentic narration reported by Imam Malik "Umar (R.A.) ordered Ubayy bin K'ab and Tamim Ad-Dari (R.A.) to offer them in congregation. He enjoined them to offer eight Rak'ah Tarawih and three Rak'ah witr. This practice has been going on ever since."
The scholars have different opinions about the number of Rak’ahs of Taraweeh prayer along with the Witr. Some said: forty-one Rak’ahs, some said: thirty-nine, some said: twenty-nine, some said: twenty-three, some said: nineteen, some said: thirteen, and some said: eleven. The strongest opinions are those who said: eleven according to Imams Bukhari and Muslim that A’eeshah (R.A.) was asked about the night prayer of the prophet (saws) in Ramadan, she replied: "He did not pray it more than eleven Rak’ahs." Also Imam Bukhari reported that A’eeshah (R.A.) said: "The prophet used to offer thirteen Ruk'at of the night prayer and that included the Witr and two Ruk' at Sunnah of the Fajir prayer." Also Imam Bukhari reported that Ibn' Abbas (R.A.) said: "The Salat (prayer) of the prophet used to be of thirteen Rak'at, i.e. of the night prayer". Which included the Witr and two Ruk'at Sunnah of the fajir prayer.
The early Muslims from the used to pray the Taraweeh prayer. Assae’eb bin Yazeed said: "The Imam used to read hundreds of verses and we used to use the staff to help us stand up from the lengthy standing." This is contrary to what many Muslim do these days. The people today pray the Taraweeh with great speed so that the recitation is almost not understood. So we should be really cautious.
Since Ramadan is coming soon, we should prepare ourselves for it. We should prepare ourselves to pray the Taraweeh in the Masjid in congregation with the Imam and not to leave until the Imam has finished it and finished the Witr prayer so that we all gain the rewards of praying the whole night. The prophet (saws) said: "Whoever prays with the Imam until he leaves, it is considered as Qi-yam of one night."
The scholars have a consensus that women are allowed to come to pray the Taraweeh in the Masjid with men if they are wearing the Hijab, and men should not prevent the women from coming to the Masjid. Imams Bukhari and Muslim reported that the Prophet Muhammad (saws) said: "Do not prevent women from coming to the Massajid."
It is a must that women should have a designated place in the Masjid in the back of it like it was during the life of the prophet (saws) and that they start with the last row unlike men. Imam Muslim reported that the Prophet Muhammad (saws) said: "The best of the men's rows [In salat (prayer)] is the first row and the worst row is the last; but the best of the women's row is the last row and the worst of their rows is the first."
For those women who come to the Masjid for the congregation prayer, they should leave the Masjid as soon as the Imam makes Tasleem, or they should have special doors for them to leave the Masjid from so that they would not mingle with men. Imam Bukhari reported that Umu Salamah (R.A.) said: "When the prophet (saws) used to make Tasleem, the women got up and left while the prophet (saws) remained shortly in his place before he got up. She said: this is (Allah knows best) because the prophet (saws) wanted the women to leave before the men can catch up with them."

Former pastor, missionary, professor in Divinity choosed Islam !

Khadijah 'Sue' Watson - Former pastor, missionary, professor. Master's degree in Divinity "What happened to you !" ..... This was usually the first reaction I encountered when my former classmates, friends and co-pastors saw me after having embraced Islam.
I suppose I couldn't blame them, I was a highly unlikely the person to change religions.

Formerly, I was a professor, pastor, church planter and missionary.

If anyone was a radical fundamentalist it was I. I had just graduated with my Master's Degree of Divinity from an elite seminary five months before. It was after that time I met a lady who had worked in Saudi Arabia and had embraced Islam.

Of course I asked her about the treatment of women in Islam. I was shocked at her answer, it wasn't what I expected so I proceeded to ask other questions relating to Allah and Muhammad (pbuh).

She informed me that she would take me to the Islamic Center where they would be better able to answer my questions. Being prayed up, meaning-asking Jesus for protection against demon spirits seeing that what we had been taught about Islam is that it is Demonic and Satanic religion.

Having taught Evangelism I was quite shocked at their approach, it was direct and straightforward. No intimidation, no harassment, no psychological manipulation, no subliminal influence! None of this, "let's have a Qur'aanic study in your house", like a counter part of the Bible study.

I couldn't believe it! They gave me some books and told me if I had some questions they were available to answer them in the office. That night I read all of the books they gave. It was the first time I had ever read a book about Islam written by a Muslim, we had studied and read books about Islam only written by Christians. The next day I spent three hours at the office asking questions.

This went on everyday for a week, by which time I had read twelve books and knew why Muslims are the hardest people in the world to convert to Christianity.

Why?

Because there is nothing to offer them!! (In Islam) There is a relationship with Allah, forgiveness of sins, salvation and promise of Eternal Life. Naturally, my first question centered on the deity of Allah. Who is this Allah that the Muslims worship? We had been taught as Christians that this is another god, a false god.

When in fact He is the Omniscient-All Knowing, Omnipotent-All Powerful, and Omnipresent-All Present God. The One and Only without co-partners or co-equal.

It is interesting to note that there were bishops during the first three hundred years of the Church that were teaching as the Muslim beli eves that Jesus (pbuh) was a prophet and teacher!! It was only after the conversion of Emperor Constantine that he was the one to call and introduce the doctrine of the Trinity.

He a convert to Christianity who knew nothing of this religion introduced a paganistic concept that goes back to Babylonian times. Because the space does not permit me to go into detail about the subject insha'Allah, another time.

Only I must point out that the word TRINITY is not found in the Bible in any of its many translation nor is it found in the original Greek or Hebrew languages! My other important question centered on Muhammad (pbuh).

Who is this Muhammad? I found out that Muslims do not pray to him like the Christians pray to Jesus. He is not an intermediary and in fact it is forbidden to pray to him. We ask blessing upon him at the end of our prayer but likewise we ask blessings on Abraham. He is a Prophet and a Messenger, the final and last Prophet. In fact, until now, one thousand four hundred and eighteen years (1,418) later there has been no prophet after him.

His message is for All Mankind as opposed to the message of Jesus or Moses (peace be upon them both) which was sent to the Jews. "Hear O Israel" But the message is the same message of Allah. "The Lord Your God is One God and you shall have no other gods before Me."(Mark 12:29).

Because prayer was a very important part of my Christian life I was both interested and curious to know what the Muslims were praying. As Christians we were as ignorant on this aspect of Muslim belief as on the other aspects.

We thought and were taught, that the Muslims were bowing down to the Ka'bah (in Mecca), that that was there god and center point of this false deity. Again, I was shocked to learn that the manner of prayer is prescribed by God, Himself.

The words of the prayer are one of praise and exaltation. The approach to prayer (ablution or washing) in cleanliness is under the direction of Allah. He is a Holy God and it is not for us to approach Him in an arbitrary manner but only reasonable that He should tell us how we should approach Him. At the end of that week after having spent eight (8) years of formal theological studies I knew cognitively (head knowledge) that Islam was true. But I did not embrace Islam at that time because I did not believe it in my heart. I continued to pray, to read the Bible, to attend lectures at the Islamic Center.

I was in earnest asking and seeking God's direction. It is not easy to change your religion. I did not want to loose my salvation if there was salvation to loose. I continued to be shocked and amazed at what I was learning because it was not what I was taught that Islam believed.

In my Master's level, the professor I had was respected as an authority on Islam yet his teaching and that of Christianity in general is full of Misunderstanding. He and many Christians like him are sincere but they are sincerely wrong.

Two months later after having once again prayed seeking God's direction, I felt something drop into my being! I sat up, and it was the first time I was to use the name of Allah, and I said, "Allah, I believe you are the One and Only True God." There was peace that descended upon me and from that day four years ago until now I have never regretted embracing Islam. This decision did not come without trial.

I was fired from my job as I was teaching in two Bible Colleges at that time , ostracized by my former classmates, professors and co-pastors, disowned by my husband's family, misunderstood by my adult children and made a suspicion by my own government. Without the faith that enables man to stand up to Satanic forces I would not ha ve been able to withstand all of this. I am ever so grateful to Allah that I am a Muslim and may I live and die a Muslim. "Truly, my prayer, my service of sacrifice, my life and my death are all for God the Cherisher of the Worlds. No partner has He, this I am commanded. And I am the first of those who bow to Allah in Islam." (Holy Qur'aan 6:162-163)