Salmaan (Radiallhu’anhu) reports, "On the last day of Sha-baan Rasulullah (Sulallahu’alayhisallam) addressed us and said, '0 people there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than a thousand months. It is a month in which Allah has made Fasting compulsory by day. And has made sunnah the Taraaweeh by night. Whosoever intends drawing near to Allah by performing any virtuous deed, for such person shall be the reward like the one who had performed a fardh in any other time. And whoever performs a fardh, shall be blessed with the reward of seventy faraa-idh in any other time.

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

Thereupon we said, "0 messenger of Allah, not all of us possess the means whereby we can give a fasting person to break his fast." Rasulullah (SAW) replied, "Allah grants the same reward to the one who gives a fasting person to break the fast a mere date, or a drink of water, or a sip of milk."

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

"Whosoever lessens the burden of his servants (bonds-men) in this month, Allah will forgive him and free him from the fire of Jahannam."
"And in this month four things you should continue to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot do. Those which shall be to please your Lord, are that you should in great quantity bear witness that there is no deity to worship except Allah (i.e. recite the Kalimah Tayyibah Laa llaaha illallaah) and make much Istighfaar beg Allah's forgiveness with Astagirfirul-laah)." And as for those without which you cannot do, you should beg of Allah, entrance into paradise and ask refuge in Him from Jahannam."

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

[Reported by ibn Khuzaimah in his 'Saheeh]

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

Firstly, it should be noted that Rasulullah (SAW) delivered this sermon at the end of the month of Sha-baan the obvious reason being that he intended to put into our minds the great importance of Ramadhaan so that we could remember and not allow one second of this month to go by without giving it the full importance it deserves. Thereafter attention is drawn to Laylatul Qadr, about which more is said later. Then attention is drawn to the fact that fasting has been made compulsory by Allah who also made sunnah the Taraaweeh 'salaah by night.

From this Hadith it is noted that the command for Taraaweeh prayers too comes from Allah Himself. Besides this in all the Ahadith wherein Rasulullah (SAW) says, I have made it sunnah", is mainly to emphasize its importance. All the authorities of the Ahlus sunnah wal Jamaa'ah are agreed upon the fact that Taraaweeh is sunnah. (Bur-haan mentions that only the Rawaafidh deny this.)

Maulana Shaah Abdulhaq Dehlawi wrote in his book: "Maa Thabata Bis sunnah" that should the people of any town fail to perform Taraaweeh prayers, the Muslim ruler should make them do so by force.

Our Faults in Ramadhaan
At this point we should ponder over our i'baadah. How much importance do we attach to it in Ramadhaan? How many nafl do we perform? As for fardh deeds, we observe how numerous people who after having eaten sah'ri get back into bed with the result that the Fajr 'salaah is neglected. Many perform it, but not with Jamaa'ah. It gives the impression that we give thanks to Allah for the food we had eaten for sah'ri by not performing the most important fardh or by not performing it with Jamaa'ah. Such a 'salaah has been termed defective. Rasulullah (SAW) said that, "There is no 'salaah for those near the masjid except in the masjid".

In the kitaab 'Mazhaahire Haq' we find that there is no reward for the 'salaah for persons who do not perform 'salaah with Jamaa'ah without any valid reason or excuse.

Similarly, in numerous cases at the time of if'taar (boeka) Maghrib 'salaah is missed, and many who do not come to the musjid miss the Takbeer at the beginning or miss the first raka'ah. Many people hasten to get over the Taraaweeh 'salaah early and even perform the 'ishaa' 'salaah before the time of 'Ishaa' commences. (Some do not pay any attention to 'salaah even in Ramadhaan.)

That is the way we look after our very important fardh 'salaah in Ramadhaan. Sometimes in the process of performing one fardh, three others are destroyed. How often do we see even the time of Zhuh-r 'salaah going by because we are asleep, while time of A'sr goes by because we are too busy buying, selling or cooking to prepare for if'taar.

If such is the case with the faraa'idh, then we can imagine how much less importance is given to the nafl actions. One finds that because of sleep, the time of 'salaatul Ishraaq (after sunrise) and 'salaatul Dhuhaa (before noon) go by.

Then what about 'salaat Awwaabeen (just after Maghrib)? Here we find ourselves busy with If'taar and when thinking about Taraaweeh after about an hour this 'salaah too is wasted. Further we find that for 'salaatul Ta-hajjud the time is the same as that for sah'ri with the result that this too goes by. One may make a thousand excuses for not finding time for these nawaafil. These are all excuses for not performing these 'salaah.

We see that there are many who do find the time to do all these 'ibaadahs during these precious moments. I personally had observed my ustaaz Maulana Khalil Ahmad during many a Ramadhaan. He was a weak sickly person and of advanced age but in spite of these drawbacks he used to read one and a quarter juz of the Qur'an in nafl namaaz after Maghrib. Thereafter he used to have meals for about half an hour. After performing all other necessities in preparation for Taraaweeh 'salaah he used to stand in Taraaweeh for about two and a half hours when he was in India, and when he was in Madinah Munawwarah the duration was three hours.

Thereafter he used to sleep about two or three hours (according to the season). Then he used to again recite the Qur'aan in Tahajjud 'salaah until about half an hour before Fajr. Then he ate sah'ri. From that time until Fajr he remained busy with reading the Qur'aan or reciting of wazifas. With the greyness of dawn he performed Fajr 'salaah, thereafter he remained in meditation (muraa-qabah) until Ishraaq. Having performed Ishraaq he used to write his famous kitaab, 'Baziul Majhood', commentary on Abu Dawood. Then he normally attend to letters and dictating replies up to mid-day. Then he used to rest up to Zhuh-r 'salaah. Between Zhuh-r and A'sr he used to recite the Qur'aan.

From A'sr Salah until Maghrib he used to be busy with tasbeeh and answering the queries of those who visited him. When he completed 'Baziul Majhood' then part of the morning used to be spent in tilaawah and studying some monumental religious works, especially Baziul Majhood and Wafa al Wafa. This was his daily programme for nafl 'ibaadah throughout the year.

In Ramadhaan however, he used to spend a bit more time in his i’baadah, making the rak'aats longer. For the ordinary person to observe the special programmes the other pious elders had for Ramadhaan would be difficult. Shaikhul Hind Maulana Mahmoo-dul Hasan (Rahmatullah alaihi) used to remain in nafl 'salaah from after Taraaweeh until Fajr, while also listening to the Qur'aan recited by various huffaazh one after the other.

Maulana Shah Abdurraheem Raipuri (d 1963) remained busy with tilaawah (recitation) of the Qur'aan day and night through Ramadhaan. There used to be no time for attending to correspondence or meeting visitors. Only his special ones were allowed to wait on him after Taraaweeh for a short period while he drank a cup of tea.

ADVICE FOR RAMADHAAN
The reason for mentioning the manner in which these saintly ones spent their Ramadhaan is not that we may just read without deriving any benefit or pass a casual remark. It is written with the object that we in our way may build up courage and to the best of our ability endeavor to copy and follow their noble examples. Every pious elders programme had its particular specialty.

How wonderful would it be if those who are not forced by worldly necessities try their utmost to mend their religious life in this one month after having allowed eleven months of the year go by to destroy themselves.

As for those who have to be in their offices and be present at eight, nine or ten in the morning, what difficulty will it be for them if they at least in Ramadhaan, spend the time from Fajr until their hours of employment in reciting the Qur'aan. After all our worldly needs we do find time in spite of office hours.

For those engaged in farming, who normally are not bound to others nothing prevents them from reciting the Qur'aan on their farm or adjusting their daily routine. Then come the businessmen, shopkeepers and merchants.

Nothing prevents them in Ramadhaan from reciting their Qur'aan during their shop hours or cutting short trading time in order to make time for recitation thereof. After all there is very strong link between Ramadhaan and the Tilaa-wah of the Qur'aan. Almost all Allah's great scriptures were revealed in this month. Similarly, in this month the Qur'aan was brought down from the Lowhul Mahfoozh to the Samaa'ud Dunyaa, from where it was revealed bit by bit to Rasulullah (SAW) in a span of twenty three years.

Nabi Ibrahim (A.S.) received his scriptures on the first and third of this sacred month. Nabi Dawood (A.S.) received the Zaboor on the twelfth or eighteenth. Nabi Moosa (A.S.) received his Towrah on the sixth. Nabi Essa (A.S.) received the Injeel on the twelfth or thirteenth. From this we note the great connection between the divine scriptures and the month of Ramadhaan.

For this reason, as much ti-laawah of the Qur'aan as possible should be made during this month. Such was the habit of our saints. Jibraeel (A.S.) used to recite the whole Qur'aan to our Nabi Muhammad (SAW) in the month of Ramadhaan. In some reports it is stated that Rasulullah (SAW) used to recite and he (Jibraeel) used to listen. From joining these reports the 'ulama have said that it is mustahab to read the Qur'aan in such a manner that while one recites the other listens. Thereafter another recites while others listen. So recite the Qur'aan as much as possible. Whatever time remains thereafter should not be wasted.

Rasulullah (SAW) drew our attention to four more things and advised that we should practice them as much as possible. They are the recitation of Kalimah 'Tayyibah, Istighfaar, begging for Jannah and seeking refuge from Ja-hannam. Therefore it must be regarded an honour to spend as much as available in these recitations. This will be the true appreciation of the teachings of Rasulullah (SAW). What is so difficult about keeping the tongue busy with the recitation of Durood ('salawaat) or Laa ilaaha illallaah while being engaged in our daily tasks?

In the same Hadith Rasulullah (SAW) said a few more things, Ramadhaan is the month of patience. Hence even if great difficulty is experienced in fasting one should bear it with patience. One should not complain as people are fond of doing during hot days.

If by chance sah-ri is missed then lamentations begin early in the day. Similarly, should difficulty be experienced at the same time of Taraweeh, it too should be borne with patience. Do not consider it a great calamity or trial, otherwise these deeds may be void of blessings. When we turn our backs on worldly things, forsake our very eating and drinking, then in the face of Allah's pleasure what are these difficulties?

Sympathy for the unfortunate
Further, the Hadith states that it is the month of sympathy, especially for the poor and destitute. Sympathy should be of a practical nature. When ten things are placed before us for if'taar, at least two or four of them should be set aside for the poor and needy. In fact they should be treated preferentially, if not then at least equally.

They should certainly be remembered. In showing sympathy for the poor, as in all other matters, the Sahaabah R.A. were living examples, and in this, it is our duty to follow or at least try to follow them. In the matter of sacrifice and sympathy only the courageous can emulate the Sahaabah. There are numerous instances, if they are cited, will only leave one in astonishment.

Let us see the following example, Abu Jahm (RA) relates that: "During the battle of Yarmouk he went in search of his cousins, taking with him a water bag to give him to drink and also wash his wounds if he was found alive or wounded. He found him lying among the wounded. When I asked him whether he wanted some water, he indicated 'yes'.

At that moment someone near him moaned. My cousin pointed to that person indicating that I should first quench the thirst of the neighbour. I went to him and found that he too needed water, but just as I was about to give him water, a third person groaned near him.

The second one pointed to this third person meaning that I should give the third one to drink first.

I went to the third person but before he could drink, I found out that he had passed away, whereupon I returned to the second one only to find that he too had passed away. When I came to my cousin, he too had become a martyr".

I'TIKAAF - SECLUSION IN THE MASJID
The meaning of 'I'tikaaf' is to seclude oneself in the Mosque, with the express intention (Niyyat)of 'I'tikaaf'. According to the Hanafi school of thought, this may be of three different types:

Waajib I'tikaaf (Obligatory I'tikaaf)
I'tikaaf becomes compulsory when a person makes it obligatory upon himself. For example, when a person makes a vow to Allah that if Allah fulfils a certain wish of his, he shall perform so many days 'I'tikaaf', in this case, the moment his wish is fulfilled, the I'tikaaf becomes compulsory. Or a person may just make an unconditional vow, whereby he makes I'tikaaf Waajib upon himself for a certain number of days; this becomes obligatory for him from that moment onwards.

Sunnat I'tikaaf
This was the general practice of the Holy Prophet (SAW). It means to seclude oneself in the Masjid for the last ten days of Ramadhaan.

Nafl I'tikaaf
For the third category i.e. Nafl I'tikaaf, no special time and no specific number of days are fixed. A person may make a Niyyah (intention) for any number of days at any time, even for his whole life.

While Imaam Abu Hanifa states that I'tikaaf must be for not less than a full day, Imaam Muhammad states that there is no limit as to the minimum period of time. The 'Fatwa'confirms this latter view. Therefore, it is desirable for anyone entering a Masjid to make the 'Niyyah' (intention) of I'tikaaf for the period that he will remain in the Masjid; so that, while he is in Ibaadah, he also earns the reward of I'tikaaf.

OBJECTS OF I'TIKAAF AND ITS ADVANTAGES

In view of the above, it is advisable that everyone entering the Masjid to join the congregational prayer should, on entering the Masjid, make the Niyyat for 'I'tikaaf', in thatcase it means that aslong as he remain busy with Salaat, Zikr, listening to lectures or sermons he also receive reward for the I'tikaaf. I always observed that my late father used to make 'Niyyat' for I'tikaaf whenever he entered the Masjid. Occasionally, by way of teaching and reminding his followers, he would raise his voice when reciting when reciting the words for 'Niyyah'. The reward for I'tikaaf is great as indicated by the fact that the Holy Prophet (SAW) always used to perform I'tikaaf. The example of him who resides in the Masjid in I'tikaaf is that of a person who, having gone to a certain place to appeal for something, remains there until it is granted. When someone comes begging at our door and then refuses to leave until he has been granted his request.

I am sure that even the person with the hardest heart amongst us will eventually give in to his request. How much more Merciful is Allah, and when someone persistently sits at His door, what doubt can there be in the fulfilment of his wishes. Allama ibn Qayyim, in explaining the significance of I'tikaaf writes that the actual aim is to divert the heart away from everything except Allah, and to make it come near to Allah, thereby forming a complete spiritual connection with the Creator. All wordly connections are thus cut off, for the sake of gaining Allah's attention and all thoughts, desires, love and devotion become centred around Him. As a result, an attachment with Allah is attained - a love and friendship that will be the only support in loneliness of the grave. One can possibly imagine the great ecstacy with which that time in the grave will be spent.

In Maraaiqul Falaah, the author writes that I'tikaaf, when properly and sincerely performed, is among the most virtuous deeds. One cannot possibly enumerate all the great advantages and benefits in it. In actual fact, what takes place in I'tikaaf is that the heart is drawn away from everything else except the Creator, while the soul is actually laidat His door-step. All the time, one remains in a state of 'Ibaadah', even when one is asleep, one is still in His worship striving for nearness to Him. And Allah says (according to a Hadith): "Whoever draws near to Me (the length of) one hand, then I draw nearer to him (the length of) two hands, and whoever draws near to Me by walking, I draw nearer to him by running." Moreover, in I'tikaaf one seeks refuge in the house of Allah, and is safe therein from all enemies.

WHERE TO PERFORM I'TIKAAF
The best of places for I'tikaaf is the Masjidul Haram in Makkah.

The next besi is the Masjidun-Nabawiy in Madinah, and the next best is Baytul Muqaddas. Thereafter, comes the Jaama Masjid in one's own time, and last but not least, the Masjid nearest to one's home. Imaam Abu Hanifa stipulates that the Masjid should be one wherein the five daily Salaatare regularly performed, while Imaam Abu Yusuf and Imaam Muhammad agree that any Masjid acceptable to the Shari'ah can be entered for I'tikaaf.

The above applies to the males. As for the females, they should perform It'ikaaf in the prayer room (Masjid set aside in their homes). Where, however, no such demarcated place exists, any one room or part of the house should be set aside for this purpose. I'tikaaf is thus in fact an easier task for women. The domestic duties can be performed by daughters or servants under her supervision and the woman in I'tikaaf, while remaining in a section of her own house, is spiritually rewarded for it. It is so very unfortunate that, in spite of this relative ease, our womenfolk still remain deprived of the blessings of I'tikaaf.

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

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

Aaisha (RadhiAllaho anha) reports: "I said: 'O Messenger of Allah (Sallallaho alaihe wasallam), should I find myself the "Laylatul Qadr", what shall I pray. The Prophet (Sallallaho alaihe wasallam) replied: say, Allaahumma innaka afuwwun tohibbu al'afwa fa'fu anna "O Allah, Thou art the One who grants pardon for sins. Thou lovest to pardon, so O pardon me."

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

Shaikhul Hadith Imaam Qutubul Aqtaab Maulana Muhammad Zakariyya Kandahlawi Muhaajir Madani 1357 A.H
The Virtues of Deed's - Faza'il e Amaal