In the name of Allah the Most Merciful, and Compassionate 

In a hadith qudsi Allah Most High says: 

Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it. 

(Muslim) 

All praise is due to Allah, Lord of the Worlds, and Sustainer of each and every atom in existence. Exalted is He, above all that is associated with Him. There is none like to Him, and He is the All Hearing,All Seeing. He is the Knower of the Innermost Secrets, and the most hidden thoughts of men. He is the Light of the Heavens and the Earth. And I bear witness that our master, the Beloved of Allah - Muhammad , is His servant and messenger. He was sent with the Religion of Truth to make it manifest over all other religions. He was sent as a witness, a bringer of glad tidings, a warner, a caller to Allah by His leave and as a luminous lamp. May the peace and blessings of Allah Most High be showered upon him, and upon his family, and upon his wives, and his companions one and all. And may the mercy of Allah be upon those who followed him of the Tabi'in and their students, and those who follow in their footsteps, biting onto their way with their molars. 

There are a few Days left for Ramadan,Today is day eighteen for those of us that started on the 4th October,So,brother and sisters in Faith, this is a brief outline of the matters pertaining to the blessed month of Ramadan, its virtues and the rulings which Allah Most High has commanded us with. The rulings of Islamic Sacred Law (Fiqh) in this paper are taken from the Hanafi school of Islamic jurisprudence (Madhhab). This work has been compiled from Bada'i' al-Sana'i' by Imam al-Kasani and al-Fatawa al-Hindiyyah - two major works of Hanafi fiqh. The Hanafi school, established by Imam Nu'man bin Thabit, more commonly known as Abu Hanifah (May Allah be well pleased with him) (d. A.H. 150), is one of the four schools of Islamic Orthodoxy (Ahl al-Sunnah wal-Jama'ah) the other schools being the schools of Imam al-Shafi'i (d. A.H. 204), Imam Malik (d. A.H. 179) and Imam Ahmad (d. A.H. 241). Please note that there are subtle subtle differences between the different Mahhabs,It does not mean that your way of saying Salat is right and other ways are wrong.They are all correct depending on the mabhab you follow.Muslims generally waste time arguing these differences.They are a mercy on to us(Muslims).So,Please dont waste your time arguing the nitty gritty of these ruling.It is a fruitless enterprise.Be like the wise Business man /woman who wants to make the most of opportunities.Lets us derive maximun advantage from this month since we know not the Hour,when the Call from Allah Subhanhu wa Ta'ala will come.The rulings of a particular madhhab are changed and altered over time, as new evidence and understandings emerge, each time referring to the original principles (usul) by which the madhhab was laid down. Allah Most High commands us in the Quran: 

                                                                                      Ask those who recall if you know not.

(Surat al-Nahl, Ayah 43)

It is this Divine Command that we follow when learning the shari'ah and passing its knowledge on to others, meaning that we return to what the classical scholars have adhered to, ultimately returning to the primary sources of shari'ah - the Quran and sunnah. May Allah reward all those who spent their time and resources working on the path of Allah. 

May Allah increase them in Love for Allah and His Messenger , and grant them tawfiq seeking Allah alone. We pray that Allah Most High accepts our efforts, and that He grants us tawfiq to worship Him with sincerity and Ikhlas. And Allah Most High alone grants success. 

And all praise is due to Allah. Peace and blessings be upon our master Muhammad , and upon his family and companions, one and all. 

Topics covered In this paper:

1.The significance of Zakat-ul Fitri

2.Tarawih Prayers.

3.The night of Power(Laylat-al-qadr)

4Spiritual Exclusion or Itikhaf

5.Preparation for Eid Prayers.

6.The EID Prayers itself.

7.Voluntary Fasting After Ramadan.

ZAKAT-UL-FITR-IT'S SIGNIFICANCE.

By the end of Ramadan, true Muslims anticipate the great reward for their devotion and dedication to their Creator, Allah Almighty. Every Muslim earnestly implores Allah to accept his Fasting. Zakatul-Fitr was declared by the Prophet, peace and blessings be upon him, as a perquisite for the acceptance of fasting. It is meant to cement the relationship between the members of the Muslim society, to alleviate the pain of the poor, to cultivate the sense of brotherhood and solidarity in the hearts of the Muslims, etc.

Zakatul-Fitr is incumbent on every free Muslim who possesses one Sa` (2.176 kilograms or 4.797 pounds) of dates or barley which is not needed as a basic food (these now translate as the staple food of one's own country) for himself or his family for the duration of one day and night. Every free Muslim must pay Zakatul-Fitr for himself, his wife, children, and servants.

Ibn `Umar, may Allah be pleased with them both, said, "The Prophet, peace and blessings be upon him, enjoined the payment of one Sa` of dates or one Sa` of barley as Zakatul-Fitr on every Muslim, young and old, male and female, free and slave." (Reported by Al-Bukhari and Muslim.)

Shedding more light on this issue, we'd like to cite for you the following fatwa on Zakatul-Fitr issued by Dr. Muzammil H. Siddiqi, current President of the Fiqh Council of North America who states: 
  Zakat-ul-Fitr is a special charity of the month of Ramadan. This charity should be given during the month of Ramadan anytime before the `Eid-ul-Fitr prayer. Because it can be given until the `Eid-ul-Fitr time, it is called Zakat-ul-Fitr. The Prophet, peace and blessings be upon him, urged Muslims to pay this charity in the month of Ramadan.

  Various reasons are given by scholars for this obligatory charity. Some say that this charity helps the poor and needy and takes care of their needs in the month of Ramadan and also makes it possible for them to celebrate the `Eid festival with other Muslims. Other scholars maintain that this charity is meant to expiate (Kaffarah) for any mistakes or wrongdoings a person may have done during this blessed month. Ibn `Abbas said: The Prophet, peace and blessings be upon him, enjoined Zakat-ul-Fitr so that those who fast are purified of their sins and the poor and needy people are enabled to arrange for their basic needs of food, clothing etc. Therefore, the Sadaqah (charity) of the person who gives before the `Eid prayer is the real Sadaqah, but if someone delays and gives it afterwards, his charity will be an ordinary one. (Reported by Abu Dawood and Ibn Majah.)

  Zakat-ul-Fitr is obligatory upon every (capable) Muslim, whether male or female. The head of the household must pay this amount on behalf of his/her own self and on behalf of their spouse, children and even servants.

  The amount of Zakat-ul-Fitr was fixed by the Prophet, peace and blessings be upon him. It is about 5 pounds of wheat, flour, barley, dates or raisins(or the staple food in your area). Some jurists also allow paying cash to the poor and needy. The head of the household must pay this amount on behalf of all the members or the dependant, males or females, adults or children.

  This Sadaqah should be given during Ramadan any time but before the `Eid-ul-Fitr prayer. The Sadaqah should be given to the poor and needy. Individuals can also make the payments to Islamic charitable organizations that collect this fund. These organizations then should distribute these funds as soon as possible so that they reach  the needy people on time.


CASH PAYMENT.

You are to bear in mind the fact that Zakah is one of the pillars of Islam. Zakah stands as the third pillar of Islam after testifying that there is no god but Allah and Muhammad is His final Messenger and offering Prayer. The Prophet (peace and blessings be upon him) said, "Islam is built upon five pillars: testifying that there is no true god except Allah and that Muhammad is the Messenger of Allah, performing Prayer, paying the Zakah, making the pilgrimage to the Sacred House (Hajj), and fasting the month of Ramadan." (Reported by Al-Bukhari)

Discussing the issue, Dr. Monzer Kahf, a prominent Muslim economist and counselor, answers:

  The answer is generally yes, zakat-ul-fitr can be paid in cash if cash is better from the point of view of the recipient poor.

  We have correct sayings by the Prophet (peace and blessings be upon him) that the due zakat-ul-fitr is one sa` (2,176 kilo/grams) of barley, dates, raisins, or dried yogurt. These were common foods in Madinah and its surroundings. At the time of the Companions (may Allah be pleased with them all), wheat started to become a food item for the well-to-do families, and was a lot more expensive than barley. They estimated that one sa` of barley is equivalent in value to half a sa` of wheat.

  Consequently we have several reports from the time of the Companions (may Allah be pleased with them all) that they substituted value for the items that are mentioned in the saying of the Prophet (peace and blessings be upon him).

  Ibn Taymiyah, one of the renowned scholars of the early ninth century of Hijrah, argued that the payment of zakat-ul-fitr in cash in metropolitan areas such as Damascus where he lived, is actually better for the poor.

  In payment of zakat-ul-fitr the same criteria of payment of zakat-ul-Mal apply. This means that if you have a relative in need, then payment to such a relative would be better than payment to a stranger. By the same token, payment to people and families who are in dire need would be better than payment to others with milder need. Also, payment in the same area where you live is better than payment in other areas.

  Applying all these together and considering the circumstances in areas where Muslims suffer from foreign occupation and deliberate action by foreign forces to make them suffer dire poverty, such as Muslims in Palestine, Iraq, Gujarat, and Chechnya, they certainly have higher priority for receiving zakat-ul-fitr and zakat-ul-Mal from Muslims in other areas, especially from us in Europe or the  USA.

  Find the Muslim charitable organizations that make this relief reach these people, and it is better to pay your zakat-ul-fitr through such charities.

  The amount of zakat-ul-fitr in the US today is 2-3 Dollars per person,in the UK it is Two Pounds per Head, the value of 2. 176 Kilogram of wheat since wheat is the main food item in North America (food item means the thing that is taken with meat, vegetable, etc. that are called Idam in Arabic as referred to in more than one Saying of the Prophet (peace and blessings be upon him). It is certainly more rewarding to give much in this blessed month of Ramadan. Your responsibility ends if you make your payment to the charitable organization before `Eid Prayer, even if the organization delays actual distribution until after the Prayer. However, it is better to pay zakat-ul-fitr earlier in this blessed month of Ramadan in order to enable the charity to actually distribute it by the `Eid Prayer. Many Muslim charities in Europe or ,America offer distribution before `Eid if we can help them plan well by making early payment. It is an exception because of the time needed for distribution.

  The difference between zakat al-fitr and zakat al-mal?

   Zakat al-mal is related to the saved money, whereas zakat al-fitr is paid by the head of the household on behalf of the family members. Also, zakat al-mal is to be paid when the savings reach the prescribed nisab (minimum amount on which zakah is due), but zakat al-fitr is to be paid by the person who has food for one day. The two categories vary in the amount required for each. 

  Responding to the question, Dr. Muhammad Ahmad Al-Musayyar, Professor of Islamic Creed, Faculty of Theology at Al-Azhar University, states the following: 

  "The Muslim should thank Allah for the gifts He bestowed upon him and cooperate with the people and share them in their feelings. So he must pay the zakah, lend to the needy, and help in charitable projects in order not to receive the punishment stated in the Qur'anic verse: "And there are those who bury gold and silver and spend it not in the Way of Allah: announce unto them a most grievous penalty. On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs, "This is the (treasure) which ye buried for yourselves: taste ye, then, the (treasures) ye buried!" (At-Tawbah: 34-35) 

  There are essential differences between zakat al-mal and zakat al-fitr. 

  Zakat al-mal relates, as its name implies, to the saved money; however, zakat al-fitr is paid by the head of the household on behalf of the family members. Also zakat al-mal is to be paid when the savings reach the prescribed value, which is equal to 20 mithqals of gold and 200 dirhams of silver. There is no fixed nisab for zakat al-fitr, but it is to paid by the person who has one day's meals and the members of his family on the eve of `Eid Al-Fitr. Besides, zakat al-mal can be paid at any time of the year as long as the nisab remains in one's possession for one year. Zakat al-fitr must be paid by the person who witnesses part of the month of Ramadan and part of the month of Shawwal. 

  On the other hand, the amount of zakt al-mal is a fourth of a tenth, i.e., 2.5 per cent of one's wealth. But the amount of zakat al-fitr is two qadahs (an old measure) of rice or wheat or other usual food known in the area or their equivalent. 

  The evidence of the above is the hadith recorded in the two authentic books of Hadith (namely Al-Bukhari and Muslim), and reported by Ibn `Umar (may Allah be pleased with him): "The Messenger of Allah (may peace and blessings be upon him) prescribed zakat al-fitr as one saa` (an old measurement) of dates or wheat on every free or slave whether male or female from among the Muslims." In another authentic hadith, the Messenger of Allah is reported to have ordered that zakat al-fitr be paid out before going to the `Eid Prayer. This is done with a view to make all Muslims feel happy in that day. 

  It goes without saying that zakat al-mal expresses the state of richness and satisfaction of the person who gives the zakah, as it is to be paid by the well-to-do people. On the contrary, zakat al-fitr must be paid by both the rich and poor. Therefore, the poor should pay the zakah on behalf of his household in order to make him pay the zakah as he used to receive it from the rich. In addition, the purpose of the poor paying zakat al-fitr is to help them get the reward promised by Allah for zakah on an equal footing with the rich. This, in turn, is to encourage them and honor their dignity. This is considered a great wisdom that cannot be found in any other religion or man-made system." 

  May Allah Subhanuhu Wa Ta'ala  guide us all to the straight path doing those things that will please Him and avoiding those things that the Master  has condemned.Ameen. 

2) Tarawih.

It is recommended to perform tarawih, which consists of twenty rak'ahs (see discussion below) of group prayer on each night of Ramadan. One finishes each pair of rak'ahs with Salams. If one has missed the tarawih with the group, one should perform it alone. It is an emphasised sunnah (sunnah mu'akkadah) to recite the Quran much, preferably completing its recitation twice: once alone and once with the group during tarawih. The Quran should be recited slowly and clearly so that each word is pronounced correctly. 


3.) The Number of Rak'ahs for Tarawih 

Imam al-Tirmidhi writes: 

The majority of the scholars narrate from 'Umar and others that the tarawih prayer consists of twenty rak'ahs. 

(Jami' al-Tirmidhi by Imam al-Tirmidhi, Book of Salah)

Hafiz Ibn Taymiyyah writes:

It has been proved that Ubay bin Ka'b used to offer twenty rak'ahs with the people in the Qiyam of Ramadan. Adding to them, three more. Many of the scholars have said that this is the sunnah, as the emigrants and the Madinan helpers used to stand with him, and they did not object to it. 

(Majmu' al-Fatawa by Hafiz Ibn Taymiyyah, under Naza' al-Ulama' fi miqdar qiyam Ramadan)

Qadi al-Shawkani writes that Imam Malik narrated:

'Umar (Allah be well pleased with him) ordered 'Abd al-Rahman Ibn al-Qari to lead the prayer with twenty rak'ahs. 

(Nayl al-Awtar by Qadi al-Shawkani, chapter of Tarawih) 

Imam 'Abd al-Raqqaz bin Humam, Hafiz Abu Bakr Ibn Abi Shaybah and Imam al-Bayhaqi, have all written concerning the matter of the tarawih. They have all said that during the caliphate of 'Umar and 'Ali (Allah be well pleased with them both) the Imams were ordered to pray twenty rak'ahs of tarawih. 

(Musannaf Ibn Abi Shaybah, Musannaf 'Abd al-Razzaq and al-Sunan al-Kubra by Hafiz Abu Bakr Ibn Abi Shaybah, Imam 'Abd al-Raqqaz bin Humam and Imam al-Bayhaqi respectively, under Qiyam Ramadan) 

Offering twenty rak'ahs of tarawih has been the practice of the Imams of the two sacred precincts of Makkah and Madinah. 

The evidence for the tarawih consisting of eight rak'ahs is given by the hadith of 'A'ishah (Allah be well pleased with her) where she says that the Prophet (Allah bless him and give him peace) used to offer thirteen rak'ahs of prayer at night, both during Ramadan and outside of it. This hadith and similar ones have reached us via approximately four chains, with small variances. 

The scholars of Ahl al-sunnah wal-Jama'ah have stated that these hadiths refer to the night vigil (Tahajjud). One reason for this is that 'A'ishah (Allah be well pleased with her) was asked concerning the night prayer of the Prophet (Allah bless him and give him peace). The only mention of the word 'Ramadan', in this hadith, comes from a narrator called Sa'id bin Abi Sa'id al-Makburi. Also, when these hadiths were recorded, they appeared in the chapters regarding Tahajjud. Another point which is worth mentioning is that, if this hadith refers to the tarawih, it must also mean that tarawih should be offered both in Ramadan and outside of it, as the hadith states. 

From this, one can conclude that this hadith, and similar ones can only refer to Tahajjud, and not to the tarawih. 


4.) Spiritual Retreat (I'tikaf)

Abu Hurayrah (Allah be well pleased with him) narrated: 

The Quran was presented to the Prophet (Allah bless him and give him peace) once each year. But it was presented twice in the year in which he passed away. And he used to make spiritual retreat for ten nights, and twenty in the year in which he passed away. 

(Bukhari) 

'A'ishah (Allah be well pleased with her) narrated: 

The sunnah for one who is in I'tikaf is not to visit the sick, nor attend a funeral prayer, nor touch one's wife, nor go out for any need except when there is no alternative to it. There is no spiritual retreat except with fasting, and there is no spiritual retreat except in a congregational Mosque. 

(Abu Dawud) 

'Abdullah Ibn 'Umar (Allah be well pleased with them both) narrated that when the Prophet (Allah bless him and give him peace) made I'tikaf, his bedding (or bed) was spread for him, behind the Pillar of Repentance [tr: a pillar in the Mosque of the Prophet (Allah bless him and give him peace)]. 

(Abu Dawud)***

Spiritual retreat (I'tikaf) means to remain in the mosque with the intention of devoting oneself to Allah Most High. It is a means by which one can draw nearer to Allah Most High. The one who makes the intention for I'tikaf turns away from the life of this world and seeks the Mercy and Forgiveness of Allah Most High. Imam 'Ata' al-Khurasani has said that the one whom performs I'tikaf is like the one who humbles himself in prostration before Allah Most High and vows not to lift his head until he is forgiven. 

The I'tikaf is a communal sunnah, that is, if a single person from a community performs it, the sunnah has been fulfilled, but if not a single person has performed it, the sunnah remains unfulfilled. For men, it must be performed in the mosque, but for women this is disliked. Rather, they should perform it in an area of the house which has been set-aside for prayer (musalla). The mosque in which I'tikaf is valid is that in which the five daily obligatory prayers are offered in a group. The I'tikaf of a woman becomes invalid if the signs of menstruation appear. 


5.) Types of I'tikaf 

'A'ishah (Allah be well pleased with her) narrated that the Prophet (Allah bless him and give him peace) used to make I'tikaf during the last ten days of Ramadan, until Allah Most High took his soul. Then his wives continued to make I'tikaf after he passed away. 

(Bukhari and Muslim)

There are three types of I'tikaf or spiritual retreat: 

1) the wajib I'tikaf, which one has vowed to observe; 

2) the emphasised sunnah (sunnah mu'akkadah) I'tikaf, which is observed during the last ten days of Ramadan; 

3) and the recommended (mustahabb) I'tikaf, which is observed when one enters a mosque with the intention of devoting oneself to Allah Most High alone, even for a short period. 

Someone who makes I'tikaf (Mu'takif) continues to receive reward until he leaves the mosque. When observing the wajib I'tikaf, one must fast and make I'tikaf for as much as one originally intended to perform when making the vow. For the sunnah mu'akkadah I'tikaf, one must start the I'tikaf before the sunset prayer (maghrib) of the 20th day of Ramadan, and must complete it on seeing the new moon of 'Eid al-Fitr. 

The Mu'takif is not permitted to leave the mosque for any reason except answering the call of nature, making wudu', ghusl and the like. Leaving the mosque for a worldly need invalidates I'tikaf. There is no harm in eating or drinking in the mosque. A woman who observes I'tikaf in her home is not permitted to leave the place which has been fixed for I'tikaf, in the same way that a man is not permitted to leave the mosque.

I'tikaf is a spiritual retreat, so one should busy oneself with spiritual works, for example, reciting the Quran, performing prayers, especially those which one must makeup and learning Islamic Sacred Law (shari'ah). One should also keep oneself far away from vulgarity, and useless speech. 



6.) The Night of Power (Laylat al-Qadr) .

'A'ishah (Allah be well pleased with her) narrated that the Messenger of Allah (Allah bless him and give him peace) said: 

Seek Laylat al-Qadr in the odd numbered nights, among the last ten of Ramadan. 

(Bukhari) 

'Abdullah Ibn 'Umar (Allah be well pleased with both of them) narrated: 

Men from amongst the Companions of the Prophet (Allah bless him and give him peace) were shown in a dream that Laylat al-Qadr was in the last seven nights. The Messenger of Allah (Allah bless him and give him peace) said, 'I see that your visions regarding the last seven, agree. So whomsoever searches for it, let him search for it in the last seven.' 

(Bukhari and Muslim) 

'A'ishah (Allah be well pleased with her) narrated: 

I once asked, 'O Messenger of Allah (Allah bless him and give him peace), what should I say if I have knowledge of which night is Laylat al-Qadr?' He replied, 'Say these words: O Allah, thou art forgiving, loving forgiveness. So forgive me.' 

(Ahmad, Ibn Majah and Tirmidhi) 

'Ubada Ibn al-Samit (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) went out to inform the people about Laylat al-Qadr [tr: its date], but there was a dispute between two Muslims. The Prophet (Allah bless him and give him peace) said, 'I came out to inform you about Laylat al-Qadr, its knowledge has been taken away and maybe it was better for you. Now look for it in the 27th 29th and 25th.'

(Bukhari) 

Anas (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said: 

When Laylat al-Qadr appears, Gabriel descends with a company of angels who pray for everyone who is making the Remembrance of Allah Mighty and Majestic, whether standing or sitting. 

(Bayhaqi)

It is a great blessing that the Quran was first revealed on this night. This is the night on which all decisions are made, meaning that everything for the year is copied from the preserved tablet (al-Lawh al-Mahfuz) and then distributed among various angels. 

The Prophet (Allah bless him and give him peace) once mentioned some devotees from the children of Israel. Among them, there was one who spent a thousand months in continuous struggle in the path of Allah Most High (jihad). Also, among them were four devotees who spent eighty years in the worship of Allah Most High, such that not even a single moment was wasted in disobedience. The Companions of the Prophet (Allah bless him and give him peace), on hearing this, were amazed. The angel Gabriel then came with the chapter of the Quran called, 'The Night of Power' (surat al-Qadr) which contained the promise that, whomsoever spends the whole night of Laylat al-Qadr in worship, will be rewarded as if he spent more than a thousand months in the worship of Allah Most High. 

It has been mentioned that the Prophet (Allah bless him and give him peace) saw that the lifetimes of the previous nations were very long, and he became sad at the fact that his ummah would not be able to undertake as much worship as the other nations. On this, angel Gabriel descended and revealed surat al-Qadr, and gave the Prophet (Allah bless him and give him peace) the good news that the ummah of the Prophet (Allah bless him and give him peace) has been honoured with a blessed night in which one night's worship will be worth more than the worship of a thousand months. 

(Tafsir Ibn Kathir, Tafsir al-Qurtubi and Ruh al-Mani, by Hafiz Ibn Kathir, Imam al-Qurtubi and Imam al-Allusi al-Hanafi respectively, under surat al-Qadr) 

7.) The Descending of the Angels Knowledge of Laylat al-Qadr

Hafiz Ibn Kathir mentions this athar (narration). Various forms of this have also been mentioned by Ibn Abi Hatim and Imam al-Qurtubi. Ka'b (May Allah be well pleased with him) narrated: 

Verily the Lote Tree (sidrat al-Muntaha) is on the border of the seventh heaven, where it adjoins Paradise, on the border of the breezes of this world and the next. Its height is in Paradise, and its shoots and branches are below the Throne. Upon its branches, there are angels worshipping Allah Mighty and Majestic, no one knows their number except Allah Mighty and Majestic. There is an angel in even the smallest of places. The place of Gabriel (Upon whom be peace) is in the middle of it [tr: the tree]. Gabriel is called upon by Allah to descend each Laylat al-Qadr, with the angels who inhabit the Lote Tree. Each angel is given mercy and compassion to pass on to the believers. The angels descend with Gabriel on Laylat al-Qadr when the sun sets. On Laylat al-Qadr, the angels are found everywhere either prostrating or standing, making supplication for the believing men and believing women. But they do not go where there is a church, a synagogue, places of fire-worship, an idol, a village rubbish dump, a house in which there is a drunkard, a place in which there is an intoxicant, a house in which an idol has been set up, a house in which there is a hanging bell, a lavatory or a place in which there is household rubbish. They spend their night there, making supplication for the believing men and the believing women and Gabriel shakes the hand of each and every believer. The mark of this is that the believer's skin shivers; his heart becomes tender and his eyes water. For verily this is from the handshake of Gabriel. 

Whomsoever says on Laylat al-Qadr, 'There is no god but Allah,' three times, Allah will forgive him with one [tr: utterance], and He will save him from the Fire with another, and admit him into Paradise with another. 

Those listening to him asked, 'O Abu Ishaq, when it is said in truth?' Ka'b al-Ahbar said: 

'Is he who says, 'There is no god but Allah,' on Laylat al-Qadr, other than truthful? By Him in whose Hand my soul is, indeed Laylat al-Qadr is upon the disbeliever and the hypocrite as if it were a mountain on his back. 

The angels continue in this way, until daybreak. The first to ascend is Gabriel, who ascends until he is in front of the uppermost horizon. He then spreads out his wings. He has two green wings which he does not spread out except in that hour; the rays of the sun diminish. Gabriel then calls angel upon angel and ascends. The light of the angels and the light of the two wings of Gabriel combine together; the sun remains bewildered that day. Gabriel and those with him are made to stand between the earth and the heavens of this world in supplication, seeking mercy and forgiveness for the believing men and the believing women and for the one who fasted Ramadan with belief, seeking reward. And Gabriel makes supplication for the one who tells himself that if he lives until the next Ramadan, he will fast Ramadan for Allah. 

When the evening comes, the angels enter into the heaven of this world and sit in circle upon circle, gathering with the angels of the heaven of this world. They ask them concerning man after man and woman after woman. They talk about them until they say, 'What has so-and-so done and how have you found him this year?' They say, 'We found so-and-so last year, in this night devoting himself in worship, but we find him this year, in innovation. We found so-and-so in innovation, but we find him now in worship.' They stop seeking forgiveness for the former and continue to seek forgiveness for the latter. They say, 'We found so-and-so and so-and-so making the Remembrance of Allah, and we found so-and-so bowing, and so-and-so in prostration, and we found so-and-so reciting the Book of Allah.' 

Their day and night continue in this manner until they ascend to the second heaven. In each heaven they spend a day and a night, until they stop at their place at the Lote Tree. The Lote Tree says to them, 'O my inhabitants, tell me about the people and name them to me, for verily I have upon you a right, and I love him who loves Allah.' They enumerate and give accounts of men and women by their names and the names of their fathers. Paradise draws near to the Lote Tree saying, 'Inform me of what your inhabitants from amongst the angels, have informed you of.' Paradise then says, 'May the Mercy of Allah be upon so-and-so man and so-and-so woman. O Allah, hasten them unto me.' Gabriel, who reaches his place [tr: at the Lote Tree] before the rest of the angels, is inspired by Allah to say, 'I found so-and-so in prostration so forgive him.' And he will be forgiven. Gabriel hears the carriers of the Throne saying, 'May the Mercy of Allah be upon so-and-so man and upon so-and-so woman, and may His forgiveness be upon so-and-so.' Gabriel says, 'O Lord, I found Your servant named so-and-so, which I found last year upon the sunnah and in worship, but I found him this year, innovating a new act, and he has turned back on that which You have commanded him with.' Then Allah says, 'O Gabriel, if he makes repentance three hours before death, I will forgive him.' Then Gabriel says, 'Praise be to You, my god. You are more merciful than all of Your creation and You are more merciful with Your servants than Your servants are with themselves.' Then the Throne, that which is around it and the veils, tremble. The heavens and that which is in them say, 'Praise be unto Allah, the Most Merciful.' 

Whomsoever fasts the month of Ramadan, telling himself that when he breaks fast after Ramadan, he will not disobey Allah, will enter Paradise with neither questioning nor account.

(Tafsir Ibn Kathir, by Hafiz Ibn Kathir, surat al-Qadr) 

Imam Fakhr al-Din al-Razi writes concerning the word of Allah Most High, 'Therein, angels and the Spirit descend by the leave of their Lord,' that from this, it is known that the angels, including Gabriel, seek the permission of Allah Most High, to descend to the Earth. On being granted permission, they descend from the heavens. From this, it is proved that the angels long to meet the ummah of the Prophet (Allah bless him and give him peace). When they are granted permission they descend in large numbers. A question is raised, as to why they would long to meet the likes of us, sinful people. When the angels read the Preserved Tablet, they read about the good deeds of the Muslims, but our bad deeds are hidden from them.

(al-Tafsir al-Kabir by Imam Fakhr al-Din al-Razi, under surat al-Qadr) 

At this time, the angels uncontrollably sing praises of Him who has made the good deeds apparent, and has hidden the bad deeds. At this, the angels know of the greatness of this ummah and they long to meet the servants from amongst them. 

8.) Knowledge of Laylat al-Qadr

Allah Most High has hidden the true knowledge of Laylat al-Qadr so that people would go in search of this blessed night and spend as much time as possible in His worship. If precise knowledge of this night were disclosed, people would strive for more worship on a single night alone. Another reason could be that if this night were to be disclosed, the one disobedient to Allah Most High would receive a greater punishment for persisting in the act of disobedience even on Laylat al-Qadr. 

Hafiz al-'Asqalani mentioned forty-five reports concerning the date of Laylat al-Qadr, with evidences, from amongst the Companions (Allah be well pleased with them all), those who studied under the Companions (tabi'in), those who studied under the tabi'in (tabi' al-Tabi'in), and the scholars of the biography (sirah) of the Prophet (Allah bless him and give him peace). May Allah be well pleased with one and all of them. Due to the length of these accounts, they cannot be mentioned here. 

There is some disagreement, both amongst the companions and the scholars of the ummah concerning the exact night of Laylat al-Qadr. It is believed by some that this night is on the twenty-seventh of Ramadan, and this is the most common view. Imam Abu Hanifah has said that the night changes each Ramadan. Qadi Abu Yusuf has said that Laylat al-Qadr can be in any one of the nights of the year. Imam al-Shafi'i has said that this night is found in the first night of the last ten days of Ramadan. Imam Malik and Imam Ahmad have said that this night is in the last ten days of Ramadan. And so on and so forth. 

(Fath al-Bari by Hafiz al-'Asqalani, chapter on Laylat al-Qadr) 

The Prophet (Allah bless him and give him peace) was given knowledge of exact night of Laylat al-Qadr as illustrated in the hadith narrated by 'Ubada Ibn al-Samit and recorded by Imam al-Bukhari (see above). 

Imam al-Bukhari records a narration of Abu Salamah where he mentions that the Prophet (Allah bless him and give him peace) said that he had been shown Laylat al-Qadr, but he had been made to forget its date. The Prophet (Allah bless him and give him peace) then said that it is in the odd nights of the last ten. 

(Sahih al-Bukhari by Imam al-Bukhari, chapter on Fada'il laylat al-Qadr) 

Hafiz al-'Asqalani mentions that Ibn 'Uyaynah said that the knowledge of Laylat al-Qadr was known by the Prophet (Allah bless him and give him peace) and that its knowledge was only removed for that year alone. 

(Fath al-Bari by Hafiz al-'Asqalani, chapter on Fada'il laylat al-Qadr) 

One can conclude that the Prophet (Allah bless him and give him peace) had knowledge of Laylat al-Qadr, but it was removed for a single year alone, and then returned the following year. And Allah knows best. 

9.) Witnessing Laylat al-Qadr 

Hafiz al-'Asqalani writes concerning Laylat al-Qadr: 

It is said that one sees all things in prostration, that there is radiant light in every place even in dark areas and that one hears the Salams or speech of the angels. It is also said that its mark is that the supplication of the one who has witnessed it, is accepted. Imam al-Tabari has noted that all of the above are not necessary, and that it is not a condition that one sees or hears anything, for it to have taken place. 

(Fath al-Bari by Hafiz al-'Asqalani, chapter on Fada'il laylat al-Qadr. See also Nayl al-Awtar by Qadi al-Shawkani, chapter on Fada'il laylat al-Qadr) 

Imam Badr al-Din al-'Ayni has mentioned that Imam al-Tabari has heard this from a whole community of people. 

Even today we hear of such accounts displaying the Omnipotent Power of Allah Most High. The author has personally heard an account from a brother in Ealing, London. During Ramadan, the family were busy in the worship of Allah Most High, and one from amongst them went to get a drink from the kitchen. Upon opening the tap, milk began to flow. Others were called to witness this great event, and they drank from the sweet milk. They thanked and praised Allah Most High for the blessing they had received. This demonstrates that Allah Most High chooses whom He wills from His servants, to display Laylat al-Qadr. 



10.) The Day of 'Eid al-Fitr 

Anas (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said: 

When the day of their 'Eid appears, meaning the day of their breaking fast, Allah is proud of them, before His angels and says, 'O My angels, what is the reward of the servant who has fully accomplished his work?' They say, 'O our Lord, his reward is that he is paid his wage in full.' He says, 'My angels, My male servants and My female servants have done what I have made obligatory upon them, then they came out hastening to supplication. By My Honour, Greatness, Generosity, Exalted Position and Sublime Nature of My Rank, I will surely respond to them.' Then He says, 'Return. I have forgiven you and changed your sins into virtues.' Then they return forgiven. 

(Bayhaqi)

The performance of the 'Eid prayer is required (wajib) from those whom the Jum'ah prayer is required. 

The following are recommended before offering the 'Eid prayer: 

1) trimming one's hair; 

2) cutting one's nails; 

3) performing the purificatory bath (ghusl); 

4) wearing perfume; 

5) dressing in one's best clothes; 

6) giving the zakat of 'Eid al-Fitr;

7) eating something sweet, for example an odd number of dates; 

8) coming early after the dawn prayer on foot; 

9) returning home by a different route than one came; 

10) and being joyful and showing happiness with one another. 

11.) Description of The Prayer on 'Eid al-Fitr 

Before the actual 'Eid prayer, it is customary for the imam to make a translation of that which will be included in the two sermons following the 'Eid prayer. The 'Eid prayer consists of two rak'ahs. One starts by making the intention to offer the prayer as a wajib prayer, then one must make the opening takbir, raising one's hands to the level of the ears. The thana' should then be read with the hands below the navel. Then three takbirs will be made. One must raise one's hands to the level of the ears each time. After each of these takbirs, one's arms should be placed at one's sides, except the third, after which one places them below the navel. The Fatihah is then recited followed by another surah. The prayer continues like an ordinary two rak'ah prayer, until the surah following al-Fatihah is recited in the second rak'ah. After this surah, one must make three more takbirs, each time raising one's hands to the level of the ears, then leaving one's hands at one's sides. Then after another takbir, one should move into the ruku' position. The prayer continues until the final Salams like an ordinary two rak'ah prayer. After the two rak'ahs are completed, the imam gives two sermons (khutbah) like those of Friday prayer. One must listen to the sermons attentively. 

One should not offer any non-obligatory prayers between the dawn prayer (fajr) and the 'Eid prayer. If one cannot join the 'Eid prayer, but wishes to offer salat al-Duha, one should do so after the 'Eid prayer has been offered. If one has missed the 'Eid prayer, one should offer four rak'ahs for salat al-Duha. If one has missed any of the takbirs of the first rak'ah, one should join the prayer, make them up by oneself, then continues the prayer with the imam. If one has missed any rak'ahs, but still joined the prayer, one must make them up after, making the takbirs in the correct places.

12. Voluntary Fasting After Ramadan. 

The recommended (mustahabb) fasts are: 

1) the day of 'Ashura (10th Muharram), combining it with a day before, or after it; 

2) the 13th, 14th, and 15th of each lunar month;

3) Mondays and Thursdays; 

4) the day of 'Arafah (9th Dhul Hijjah); 

5) and the first six days of Shawwal. 

The intention for the above can be made before noon, of the day of fasting. 

The slightly disliked (makruh tanzihi) fasts are: 

1) fasting the day 'Ashura (10th Muharram) alone, without combining it with fasting a day before, or after it; 

2) the days held special by those of other religions, if they do not coincide with days which one habitually fasts; 

3) and the day of 'Arafah (9th Dhul Hijjah) for a pilgrim at 'Arafah. 

The severely disliked (makruh tahrimi) fasts are the two 'Eids. 

May Allah Subhanuhu Wa Ta'ala  guide us all to the straight path doing those things that will please Him and avoiding those things that the Master  has condemned.Ameen. 

The very best of Ramadan Blessing to you all,
Musa Amadu
 

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