Ramadhan: Before and after with its significance.

Being the Lecture given by Shamsuddin Bolatito Ibn A-O (Abu Abdallah Ibn Taymiyyah) at the Pre-Ramadhan Lecture of Nigerian Muslim Sister’s forum in Omdurman-Sudan on the 22nd of Shabban,1427h (15th of sept,2006).

Introduction.

All praise belongs to Allah, We praise him, We seek his aid, we seek his forgiveness and we turn unto him in repentance. We seek refuge with Allah from the evil of our souls and from sinful deeds. Whomever Allah guides, none can misguide him; and whomever He leaves astray, none can guide him. I bear witness that there is no god worth of worship except Allah and I bear witness that Muhammad is His servant and Messenger.
May Allah bestow His peace and blessing upon Prophet Muhammad, upon his good and pure family, as well as all the noble Companions and those who follow them in righteousness until the day of reckoning.
We call on Allah to bless the souls of our leaders Abu Bakri and Umar and Uthman and Alli and there household and their righteous companions and the immediate followers of them and those that follows them in goodness till the day of reckoning.
First of all, I would like to thank the executives and the entire Sisters for the golden opportunity given to me to share the words of Allah with them, May Allah accept this from us all as an act of ibadah and evidence for us and not against us on the day of accountability “amin”.
With that being said, we have today’s lecture before us and I have rephrase to be titled “Ramadhan: Before and after with its significance”.

1. Preparation before Ramdhan.
The preparation for Ramadhan should start from the month of Rajab to Shabban as this are the months the Prophet was reported to have fast mostly in and at the same time He (saw) prohibited fast during the half days of the month of shabban except for the one who is of the habit of fasting fall on these day therefore the “tatawa”. Dear Sisters, make good preparation for this honourable month because it is a transient visitor. Receive it with a sincere repentance and spend your time during the month in acts of obedience to your Lord and to join the cord of kinship (by keeping good relations with your kith and kin).
Making up missed days of Ramadan (Qada= fast of expiation) is an obligation that needs to be fulfilled during this period before the arrival of the glorious month of Ramadhan for the Nursing mothers, the travelers, the sicks, the just delivery mothers (Niffas) , menstruating women, and expectant mothers who fears that her fasting may endanger her and the expecting infants.
It has been authentically reported that ‘Aishah would make up her missed days during the month of Sha’ban (the month preceding Ramadan), and that she did not perform them immediately even if she had the ability to do so. This is because Allah says: “For him who is sick or on a journey, [the same] number of other days” (Q2v184) that is whoever is sick or traveling and breaks the fast must fast the same number of days that he missed, consecutively or inconsecutively
It was reported from Ibn ‘Umar that the Prophet said: “If you wish, make them on nonconsecutive days and if you wish on consecutive days.”
Among those who are supposed to make up missed fast also includes a person who dies and still had some days of Ramadan to make up.
In the hadith reported by ‘Aishah. The Messenger of Allah,(saw), said: “If one dies and has some fasts to make up, then his guardian’ should fast on his behalf.” Al-Bazzar added the words: “If he wishes to do so, while Ibn ‘Abbas related that a man came to the Prophet and said: “O Messenger of Allah, my mother died and a month’s fasting was due from her. Should I fast on her behalf?” The Prophet asked: “If your mother had a debt would you fulfill it for her?” He said, “Yes.” The Prophet observed: “A debt to Allah has more of a right to be fulfilled.” This is related by Ahmad, atTirmizhi, an-Nasa’i, Abu Dawud, and Ibn Majah.
Another preparation should be to train the soul and the mind physically and spiritually in order to attain felicity by subjecting ones heart and body to the worship of Allaah through performing qiyamu laila (Tahajjud ) and constant recitations of the Quran and avoiding evils both in actions and in thinking. Q 17 v79 “And in some parts of the night (also) offer the salat (prayer) with it (i.e recite the quran in prayer), as additional prayer (tahajjud) for you. It may be that your lord wil raise you to maqqan Mahmud ( a station of praise and glory, i.e the honour of intercession on the day of Resurrection).”
Abu Hurairah then added, “recite the Quran if you wish, for verily, the recitation of the Qur’an in the early dawn (fajr prayer)is ever witnessed (attendee by the angels in charge of mankind of the day and the night)”
Abdullah bin Salam reported: the Prophet (saw) said, “O people, promote the greetings, feed ( the poor and needy) and perform salaat when others are asleep so that you will enter Jannah safely” {at-Tirmidhi-hsaan sahih}

2. What is Ramadhan? Linguistically, As-Siyam or sawm, generally means “to abstain from something.” as it appear that Maryam (pbup) said, verily! “I have vowed to fast to Allaah Most Gracious; I will therefore not speak this day to any human being,(surah Maryam, 19;26)
Mihajj Al-Musleem ( Muslim methodology), Chapter on Fasting, page 231 defined fasting as “abstaining, and in the sharia; it is abstaining from food, drink, and sexual intercourse from dawn until sunset with the explicit intention of doing so (for the sake of Allah).
Technically, it is an act of worship which is done sincerely for the sake fo Allah, whereby a person abstain from food, drink, and sexual intercourse from dawn till sunset. Fasting is compulsory upon the ummah of Muhammad (saw) just like it was prescribed for the past community before him. Here, Allaah said, Surah Al-baqarah V 183 to 187.
183- O you who believe! Observing the fasting is prescribed for as it was prescribed for those before you, that you may become Al-muttaqun (“the pious).
The pious are those who observe solaat submissively, who turn away from forbidden things, who pay Zakat, who restrain from illegal sexual intercourse except from their wives, who are faithful in keeping trust and covenants and who guide their salawat at fixed time. We can say fasting became obligatory in Islam from 2nd day of Shabban of the second year hijrah to Madinah.
3.Benefit of Fasting. Abu Hurairah reported the Messenger of Allah, upon whom be peace, saying: “Allah said: ‘Every action of the son of Adam is for him except fasting, for that is solely for Me. I give the reward for it.’ The fast is a shield. If one is fasting, he should not use foul language, raise his voice, or behave foolishly. If someone reviles him or fights with him he should say, ‘I am fasting,’ twice. By the One in whose hand is the soul of Muhammad, the [bad] breath of the one who is fasting is better in the sight of Allah on the Day of Resurrection than the smell of musk. The one who is fasting is happy at two times: when he breaks his fast he is happy with it, and when he meets his Lord he will be happy that he has fasted.” This is related by Ahmad, Muslim, and an-Nasa’i.
A similar version was recorded by al-Bukhari and Abu Dawud, but with the following addition: “He leaves his food, drink, and desires for My sake. His fasting is for Me… I will give the reward for it, and for every good deed, he will receive ten similar to it.”
The Prophet (saw) said; “fasting is a shield from fire, just like a shield for one of you when fighting” {Imam Ahmad}.
“Abu Sa’id al-Khudri reported that the Messenger of Allah said: “No servant fasts on a day in the path of Allah except that Allah removes the hellfire seventy years further away from his face.” This is related by “the group,” except for Abu Dawud.
Sahl ibn Sa’d reported that the Prophet said: “There is a gate to Paradise that is called ar-Rayyan. On the Day of Resurrection it will say: ‘Where are those who fasted?’ When the last [one] has passed through the gate, it will be locked.” This is related by alBukhari and Muslim.
‘Abdullah ibn ‘Amr reported that the Messenger of Allah, upon whom be peace, said: “The fast and the Qur’an are two intercessors for the servant of Allah on the Day of Resurrection. The fast will say: ‘O Lord, I prevented him from his food and desires during the day. Let me intercede for him.’ The Qur’an will say: ‘I prevented him from sleeping at night. Let me intercede for him.’ And their intercession will be accepted.” Ahmad related this hadith with a sahih chain.
4. Pillars of fasting.
A. The intention; The place of intention is the heart where this act of worship is been undertaking and uttering it verbally is a common mistake and doing so is bid’ah. The intention for fasting is a person takes the sahoor ( the pre-dawn meal), or goes to sleep while knowing he is going to fast of Ramadhan the next day, this would be sufficient , as in the case when one observes an obligatory fast, whether it be the fast of Ramadhan, days missed from it, (qadaa), days one has to fast or the like. The intention should be ascertained during the night. The Prophet (saw) said: “Deeds are but by intention, and every person shall be rewarded according to his intention”. (Al-Bukhare and Muslim).Hafsah (R.A) said,”The Prophet (saw) said;” whoever does not ascertain [ the intention] for his fast before the fajr prayer, his fast will not be valid” (mutawatill hadith)
B. To observe fast at the appropriate time.
The Manners of Fasting .It is compulsory upon the believer to observe fast from fajr (dawn) until Maghrib (sunset). Adi ibn Haatim, (R A) said, when the verse “eat and drink until the white thread of dawn appears to you distinct from the black thread…..’ was revealed, I took a black thread and a white thread and placed them underneath my pillow; during the night I looked at them to see if I could distinguish between them. In the morning I went to Allah Messenger, (saw) and I mentioned to him and he said, “it is blackness of night and the whiteness of dawn”.(Al-bukhare and Muslim). Al-Miqdam ibn Madyakrib reported that the Prophet, upon whom be peace, said: “You should eat this pre-dawn meal for it is a blessed nourishment.” This is related by an-Nasa’i with a good chain. The reason why it is a blessing is that it strengthens the fasting person, makes him more energetic, and makes the fast easier for him. The time for the pre-dawn meal is between the middle of the night and dawn. It is considered best to delay it (that is, as close to dawn a possible). Zaid ibn Thabit reported: “We ate the pre-dawn meal with the Messenger of Allah and then we got up for the prayer. He was asked: ‘What was the amount of time between the two?’ He responded: ‘[The time it would take to recite] fifty verses.’ ” This is recounted by al-Bukhari and Muslim.It is preferred for the fasting person to hasten in breaking the fast when the sun has set. Sahl ibn Sad reported that the Prophet said: “The people will always be with the good as long as they hasten in breaking the fast.” This is related by al-Bukhari and Muslim.
C. To abstain from things that nullify the fast.
The actions that void the fast may be divided into two types:
-1- those which void the fast and require that the day be made up later, and
-2- those which void the fast and, in addition to being made up, also require an act of expiation.
• Intentional eating or drinking, If one eats due to forgetfulness, a mistake, or coercion, then he does not have to make up the day later or perform any expiation.(Qada). Abu Hurairah reported that the Prophet said: “Whoever forgets he is fasting, and eats or drinks is to complete his fast, as it was Allah who fed him and gave him something to drink.” This is related by the group. Abu Hanifah reported that the Prophet said: “Whoever breaks his fast during Ramadan due to forgetfulness is not to make up the day later or to perform any expiation.” This is related by ad-Daraqutni, al-Baihaqi, and al-Hakim, who says that it is sahih according to Muslim’s criterion. Ibn Hajr says that its chain is sahih.
• Intentional vomiting , If one is overcome and vomits unintentionally, he does not have to make up the day later on or perform the acts of expiation. Abu Hurairah reported that the Prophet, upon whom be peace, said: “Whoever is overcome and vomits is not to make up the day.” Whoever vomits intentionally must make up the day.” This is related by Ahmad, Abu Dawud, at-Tirmizhi, Ibn Majah, Ibn Hibban, ad-Daraqutni, and al-Hakim. The latter called it sahih.
• The menses and post-childbirth bleeding, Even if such bleeding begins just before the sunset, the fast of that day is rendered void and the day must be made up. There is a consensus of scholars on this point.
• Fasting, ejaculation of sperm, Ejaculation voids the fast even if it was just due to kissing, hugging, or masturbation, and the day must be made up. If the ejaculation was due to looking at or thinking about something, then it is like having a wet dream during the day and it, therefore, does not void the fast nor is there any requirement on the person. Similarly, ejaculation of seminal fluid does not harm the fast in any way.
• Eating something that is not nourishing, such as salt, Someone who uses a lot of salt for a reason other than eating, in which it goes down to the stomach, breaks the fast according to most scholars.
• If one has the intention, while he is fasting, to break the fast, he in effect voids the fast even if he does not actually eat anything, This is because the intention is one of the pillars of the fast and, if one changes his intention, he has nullified his fast.
• If one eats, drinks, or has intercourse, thinking that the sun has set or that fajr has not occurred, In such cases, according to most scholars and the four imams, that person is to make up that day. However, there is a difference of opinion on this point. Ishaq, Dawud, Ibn Hazm, ‘Ata, ‘Urwah, al-Hassan al-Basri, and Mujahid maintain that such a fast is sound and that the person need not make up the day later. They base their opinion on the fact that Allah says in the Qur’an: “And there is no sin for you in the mistakes you make unintentionally, but what your hearts purpose [that will be a sin for you].”
• Unintentional mistakes, The Messenger of Allah, upon whom be peace, said: “Allah will not hold anyone of this nation responsible for what is done by mistake . . .” Al-Bukhari records that Asma’ bint Abu Bakr said: “We broke the fast of Ramadan when it was cloudy during the time of the Prophet, and then the sun appeared again.”
Commenting on the subject, Ibn Taimiyyah says: “these points to two things:
-1- that it is not preferred for one to delay breaking the fast until one is absolutely certain that the sun has set . . . and
-2- that it is not necessary to make up such a day. If the Prophet would have ordered them to make up that day, it would have become public knowledge. The fact that it has been related that they broke their fast [and that it has not been related that they were ordered to make up that day] points to the fact that they were not ordered to make up that day.”
Before going to the Condition of fasting, let me quickly address the fasting of the polar region: Places where the day is extremely long and the night is short
Scholars differ about what the Muslims who are in areas where the day is extremely long and the night is short should do. What timings should they follow? Some say they should follow the norms of the areas where the Islamic legislation took place–that is, Makkah or Madinah. Others say they should follow the timings of the area that is closest to them which has normal days and nights. (fiqh Sunnah).
CONDITION OF FASTING. Since the fast is a compulsory act in Islam, it is incumbent on every sane, adult Muslim, male and female, who is not a traveler, i.e he or she is a resident. He or She should also be in sound health, Women should not be in the period of menstruation or post-natal bleeding period.
PEOPLE EXEMPTED FROM FASTING:
1. The kaafir (non-muslim), since Islam is the primary condition for any good deed to be valid and accepted by Allah. Surah Imraan, Q3 V 85 says; And whoever seeks a religion other than Islam, it will never be accepted of him and in the Hereafter he will be one of the losers”. Narrated Abu \hurairah (RA), The Prophet (saw) said; By Him (Allah) in whose Hand Muhammad’s soul is, there is none from among the Jews and the Christians ( of these present nations) who hears about me then dies without believing in the Message with which I have been sent (Islamic Monotheism), but he will be from the dwellers of the (Hell) Fire” { sahih Muslim, the book of faith, Vol. 1, Hadith No 240 and also Q 3 V 116.}
2. The insane person since he will not be accountable for his acts. “The Prophet (saw) said; the pen is lifted from three types of people (that is their worship and deeds are not recorded): the person who is asleep until he wakes up, the child until he reaches the puberty and the insane person until he comes to his senses.”
3.Children who are under puberty age but it is preferable for their Parent to train them from tender age, for this will help them become accustomed to it and psychologically prepared for it.
4. The incapable such as the chronically ill or sick. It is unlawful for such a person to fast as Allah said; “And kill not yourselves” Surah Nisa Q 4 V29. Again, it is along with the surah Baqarah, Q2 V 185, “But whoever is sick or is on a journey shall fast the same number of days (he has missed). People who are chronically ill and whose recovery is not likely must offer need poor Muslim an average full meal for each day they miss. As it is in line with Surah Baqarah, Q 2 V 184.
5. The Traveler, just as the quran said, “But whoever is sick or is on a journey shall fast the same number of days missed.(Surah Al-Baqarah, Q2;185) The scholars has divided fasting of a traveler into three types:
A. Travel which entails difficulties and hardship and thus make fasting unbearable.In this case, it is unlawful for a person like that to fast. Jaabir (RA) narrated that the Prophet (saw) said; to those who observed fast when the prophet broke his due to the difficulties people were facing are indeed sinners” (Muslim).
B. Travel which entails some difficulties.
C. If fasting or not fasting is the same for a person, it is up for him to either fast or not. He does not , he has to make up for the days he has missed.
6. Expectant mother and breastfeeding women may also break the fast if its observance is likely to endanger their own health or that their infants. however, they will have to make up the missed day fast. The Prophet, (saw) said “Allah has waived fasting from the traveler and allowed him to shorten his prayer, and He waived fasting from the pregnant and the nursing women.” ( Imam Ahmed and other).
7. Women during their menses or post-natal period (nifas).
Supplications while breaking the fast and while fasting: Allahuma laka sumna wa ala rizquka aftarna, fataqabbal minna innaka anta al-ssamihu al-halim. Or Allahuma inni as’aluka biramotika alati wasiahata kulli shayin an taghfiliy dhunubiy. Meaning: ‘O Allah, I ask you by your mercy which envelopes all things, that you forgive me’.
Refraining from performing any actions that do not befit the fasting:
Fasting is a type of worship that draws one closer to Allah. Allah has prescribed it to purify the soul and to train it in good deeds. The fasting person must be on guard against any act that may cause him to lose the benefits of his fast. Thus, his fast will increase his God-consciousness. Abu Hurairah also reported that the Prophet, upon whom be peace, said: “Allah does not need the fast of one who does not abandon false speech or acting according to his false speech.” This is related by the group, except for Muslim.
Abu Hurairah narrated that the Prophet said: “Perhaps a fasting person will get nothing from his fast save hunger, and perhaps the one who stands to pray at night will get nothing from his standing except sleeplessness.” This is related by an-Nasa’i, Ibn Majah, and al-Hakim. The latter said that it is sahih according to alBukhari’s criterion.
Expectations during Ramadhan using the tooth stick [brush]
It is preferred for the fasting person to use a tooth stick or a brush. There is no difference if he uses it at the beginning or the ending of the day. At-Tirmizhi affirms that: “Ash-Shafhi did not see anything wrong with using a tooth stick [brush] during the beginning or the ending of the day.”
• Offering the taraaweeh and qiyaam-ul-layl: As the Prophet said; whoever stands to pray in Ramadhan with sincere faith and hope for the reward of Allah will have jis past sins forgiven”{ Al-Bukhare and Muslim}.
• Being generous and studying the Qur’an, Being generous and studying the Qur’an is recommended during any time, but it is especially stressed during the month of Ramadan. Al-Bukhari recorded that Ibn ‘Abbas said: “The Prophet was the most generous of people, but he would be his most generous during Ramadan when he would meet with [the angel] Gabriel. He would meet with him every night and recite the Qur’an. When Gabriel met him, he used to be more generous than a fast wind.”
• Sitting in the mosque until sunrise.
Ana reported that the Prophet (saw) said; “whoever offers the fajir in congregation and remin seated, remembering Allah until sunrise, then perform two rak’at, it will be for him as the reward of a complete act of hajji and umrah”. He repeated the word three times.
• Performing ‘Umrah during Ramadhan.
The Prophet (saw) said; umrah in Ramadhan is equal in reward to performing hajj” {Al-bukharee and Muslim}.
• Seeking laylatul-Qadri qnd Observing I’tikaaf.
• Dhikri and istighafar.

Things that dose not spoil fasting
• Pouring water over one’s self and submersing one’s self in water: Abu Bakr ibn ‘Abdurrahman reported from a number of companions that they had seen Allah’s Messenger pour water over his head while he was fasting due to thirst or extreme heat. This is related by Ahmad, Malik, and Abu Dawud with a sahih chain.
• Applying kohl or eyedrops or anything else to the eyes; These acts are all permissible, even if some taste from it finds its way to the throat, as the eyes are not a passageway to the stomach. Anas reported that he would apply kohl while he was fasting. This is the opinion of the Shaf’iyyah.
• Kissing for one who has the ability to control himself; It is confirmed that ‘Aishah said: “The Prophet would kiss and embrace while he was fasting, for he had the most control of all of you over his desires.” ‘Umar said: “I was excited one time and I kissed [my wife] while I was fasting. I went to the Prophet and said: ‘Today I committed a horrendous act–I kissed while I was fasting.’ The Prophet asked: ‘What do you think of rinsing with water while fasting?’ I said: ‘There is nothing wrong with that.’ The Prophet said: ‘Then what is the question about?’”
• Injections; do not break the fast whether they are for feeding the person or just medicine. It does not matter if the injection was intraveinous or underneath the skin. It also does not matter if what was injected reaches the stomach, as it does not reach the stomach through the customary manner (that food does).
• Rinsing the mouth and nose; These acts are allowed in general, but it is disliked to exaggerate (that is, use a lot of water and put the water deep into the mouth or nose while fasting). Laqit ibn Sabra reported that the Prophet said: “Exaggerate when rinsing your nose unless you are fasting.” This is related by an-Nasa’i, Abu Dawud, at-Tirmizhi, and Ibn Majah. At-Tirmizhi called it hassan sahih.
The last ten day of Ramadhan and the Night of Qadr
The night of qadr is the most virtuous night of the year making Allah to reveal the quran in this month. It is recommended to always say during this period that “Allahuma innaka afuwwun tuhibul-afwa fa’afuana.
Surah Baqarah, Q 2V 185- The month of Ramadhan in was revealed the Qur’an, a guidance for mankind and criterion (between right and wrong).
In the Name of Allah, the Most Beneficent, the Most Merciful
1. Verily, We sent it down in the night of al-Qadr ; meaning that the night of Al-Qadr occurs in the month of Ramadhan testifying to the verse in Q 2 v 185 that “The month of Ramadhan in was revealed the Qur’an, a guidance for mankind and criterion (between right and wrong).”
2. And what will make you know what the night of al-Qadr is? 3. The night of al-Qadr is better than a thousand months. To know this month, Ibn `Abbaas, amongst others, explains that the complete Qur’aan was sent down from Al-Lawh Al-Mahfooz (the Preserved Tablet) in the night of Al-Qadr to Bait Al-`Izzah (the House of Glory) in the lowest heaven, from whence it was revealed piecemeal to the Prophet (saw) according to events which took place during his life over a period of twenty-three years. Then, Allah says, in order to make clear the greatness of the matter of the night of Al-Qadr, which He has chosen for sending down of the Noble Qur’aan: It is narrated on the authority of Mujaahid that the Prophet (saw) mentioned a man from Bani Israa’eel who carried his sword in the Way of Allah for a thousand months; the Muslims were amazed at this until Allah revealed:
In another version, Ibn Jareer narrates, on the authority of Mujaahid that there was a man from Bani Israa’eel who used to spend the night in prayer then in the morning he would fight the enemy in the Way of Allah during the day, until the evening and he did this for a thousand months and so Allah revealed this Surah, Likewise, it is narrated that whoever goes to Friday prayers neatly-dressed, with a pure intention, it will be written for him the reward of a year’s good deeds, as if he had fasted on it and spent its nights in prayer and in other acts of worship.
4. Therein descend the angels and the Spirit by their Lord’s permission with all Decrees. it is explained thus: innumerable angels descend with uncounted blessings and mercy, as they descend when the Qur’aan is recited and they surround those sitting in circles in remembrance of Allah and they lower their wings in the presence of the sincere seeker of knowledge in honour of him. As for the Spirit, it is Jibreel (AS) and that he is mentioned thus to distinguish him from the other angels. This night is safe from the machinations of the devils, that they cannot commit evil or harm on it. Qataadah and others said it means that the Divine Decrees are issued at that night, the appointed time of everything is fixed and the blessings are apportioned, as in the words of Allah: << Therein [that night] is decreed every matter of ordainments >> (Soorah ad-Dukhaan 44:4)
5. Peace! Until the appearance of dawn. This mean that; As Sa’eed ibn Mansoor narrates, on the authority of Ash-Sha’bi, that it means the angels send their salutations of peace upon those who are occupied in prayer in the mosques until the dawn. It is narrated on the authority of Abu Hurairah, that the Messenger of Allah sallallahu `alayhi wa sallam said: “It is the night of twenty-seventh or the twenty-ninth and verily, the angels on that night are innumerable.” Al-A`amash says, on the authority of Abu Lailaa that the verse means that the whole night is goodness, therein is no evil – until the appearance of the dawn.
Prove of recognition and its activities therein
Scholars hold different opinions as to the night which is the night of qadr. Some are of the opinion that it is the 21st, some say the 23rd, others say the 25th and still others say it is the 29th. Some say that it varies from year to year but it is always among the last ten nights of Ramadan. Most scholars, though, vouch for the 27th.
Al-Bukhari and Muslim record from Abu Hurairah that the Prophet, upon whom be peace, said: “Whoever prays during the night of qadr with faith and hoping for its reward will have all of his previous sins forgiven.” It is recommended to always say during this period that “Allahuma innaka afuwwun tuhibul-afwa fa’afuana.
I’tikaf means to stick to something, whether good or bad, and to block out everything else. Allah says in the Qur’an: “What then are images that you pay devotion [akifun] to them?” [alAnbia' 52]–that is, what they devoted themselves to in worship. What is meant here is the seclusion and staying in the mosque with the intention of becoming closer to Allah.

I’tikaf, its legitimacy; all scholars agree on its legitimacy. The Prophet would perform i’tikaf for ten days every Ramadan. In the year that he died, he performed it for twenty days. This is related by alBukhari, Abu Dawud, and ibn-Majah. The Prophet’s companions and wives performed i’tikaf with him and continued to do so after his death. Even though it is an act which is done to get closer to Allah, there is no sound hadith concerning its merits. Abu Dawud states: “I said to Ahmad, ‘Are you aware of anything concerning the virtues of i’tikaf?’ He answered: ‘No, except for some weak [reports].’ “

The condition for i’tikaf
The one who preforms i’tikaf must be a Muslim adult, a discerning child who is free of sexual defilement, or an adolescent who is free of menstrual or childbirth bleeding. I’tikaf is not acceptable from an unbeliever, a non-discerning child, a sexually defiled person, a menstruating woman with post-childbirth bleeding. I’tikaf will be fulfilled if a person stays in the mosque with the intention of becoming closer to Allah. If the person is not in the mosque or did not do it with the intention to please Allah, it is not i’tikaf. It must be done in the mosque, as Allah says: “And do not touch and be at your devotions in the mosque [alBaqarah 178].” This ‘ayah proves that if it were proper for i’tikaf to be performed elsewhere, why would Allah exclusively disallow coming to one’s wife during i’tikaf. The answer is that since such an act would nullify i’tikaf (no matter where it is peformed), it is clear that i’tikaf itself must be in the mosque.
The opinion of the jurists concerning the mosques in which the i’tikaf is to be performed i’tikaf is valid in any mosque in which the five prayers are held and which has a congregation. This is based on the hadith of the Prophet: “Every mosque that has a caller to prayer and an imam is acceptable for i’tikaf.” This is related by ad-Daraqutni, but the hadith is mursal and weak and cannot be used as a proof.
The end of I’tikaf ; According to Abu Hanifah and ash-Shafi, whoever performs i’tikaf during the last ten days of Ramadan must leave the mosque after sunset on the last day of the month. Malik and Ahmad say that it is acceptable to leave after sunset, but they prefer for the person to remain in the mosque until the time for the ‘id prayer.
What is preferred for the person who is fasting in I’tikaaf and what is disliked for him? 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.
It is disliked for one to engage himself in affairs that do not concern him. At-Tirmizhi and Ibn Majah record on the authority of Abu Basrah that the Prophet said: “Part of a man’s good observance of Islam is that he leave alone that which does not concern him.” It is, however, disliked for a person to think that he can draw closer to Allah by not speaking. Al-Bukhari, Abu Dawud, and Ibn Majah record from Ibn ‘Abbas that while the Prophet was delivering a speech, he saw a man standing and asked about him.
Permisible Acts for the Mu’takif
The following acts are perrnissible for one who is making i’tikaf:
-1- The person may leave his place of i’tikaf to bid farewell to his wife. Safiyyah reported: “The Prophet was performing i’tikaf and I went to visit him during the night. I talked to him and then I got up to go. He got up with me and accompanied me to my house. (Her residence was in the house of Usamah ibn Zaid. Two men of the Ansar passed by them and when they saw the Prophet they quickened their pace.) The Prophet said: ‘Hold on, she is Safiyyah bint Haya.’ They said: ‘Glory be to Allah, O Messenger of Allah we did not have any doubt about you].’ The Prophet, upon whom be peace, said: ‘Satan flows in the person like blood. I feared that he might have whispered some [slander] into your heart.’” This is related by al-Bukhari, Muslim, and 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 i’tikaf 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.” This is related by 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.” This is related by al-Bukhari, Muslim, and others.
-4- The person may eat, drink, and sleep in the mosque, and he should also keep it clean. He may make contracts for marriage, buying, selling, and so on.
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 i’tikaf.
-4- Sexual intercourse. Allah says: “But touch them not [that is, your wives] and be at your devotions in the mosque

.” Retiring of the Mu’takif to the Mosque and Setting Up of a Tent
Ibn Majah recorded from Ibn ‘Umar that the Prophet made i’tikaf during the last ten days of Ramadan. Nafi’ reported: “Ibn ‘Umar showed me the place where the Prophet would perform his i’tikaf.”
He also reported that when the Prophet performed i’tikaf, he would spread out his bed behind the repentance pole (that is, the pole that a companion had tied himself to until Allah accepted his repentance).
Zakat ul-Fitr
Zakat ul-fitr is a type of sadaqah which must be paid by every Muslim, young and old, male and female, free and slave, at the end of the month of fasting (Ramadan).
Al-Bukhari and Muslim relate from Ibn ‘Umar that he said: “The Prophet, upon whom be peace, enjoined the payment of one sa’ of dates or one sa’ of barley as zakat ul-fitr on every Muslim, young and old, male and female, free and slave.”
The Purpose of Zakat ul-Fitr
Zakat ul-fitr was made obligatory in the month of Sha’ban in the second year of the hijrah. Its purpose is to purify one who fasts from any indecent act or speech and to help the poor and needy. The Messenger of Allah, upon whom be peace, enjoined zakat ul-fitr on the one who fasts to shield one’s self from any indecent act or speech and for the purpose of providing food for the needy. It is accepted as zakah for the person who pays it before the ‘id salah, and it is sadaqah for the one who pays it after the salah.
Who Must Pay Zakat ul-Fitr
Zakat ul-fitr is incumbent on every free Muslim who possesses one sa’ of dates or barley which is not needed as a basic food for himself or his family for the duration of one day and night. Every free Muslim must pay zakat ul-fitr for himself, his wife, children, and servants.
The Amount of Zakat ul-Fitr; it is four muddun-nabiyi, a common cup in the kingdom of Saudi Arabia or four palm full of grinded food items.
When Zakat ul-Fitr is Due :The jurists agree that zakat ul-fitr is due at the end of Ramadan. They differ, however, about the exact time. These two different views acquire relevance if a baby is born after sunset but before dawn on the day of ‘id; the question then is whether zakat ul-fitr is obligatory for the baby or not. In accordance with the first view, it is not since the birth took place after the prescribed time, while according to the second view, it is due because the birth took place within the prescribed space of time.
Paying Zakat ul-Fitr in Advance:Most scholars believe that it is permissible to pay zakat ul-fitr a day or two before ‘id. Ibn ‘Umar reports that the Messenger, upon whom be peace, ordered them to pay zakat ul-fitr before the people went out to perform the ‘id prayers. Nafi’ reports that ‘Umar used to pay it a day or two before the end of Ramadan. However, scholars hold different opinions when a longer time period is involved. According to Abu Hanifah, it is permissible to pay it even before Ramadan. Ash-Shaf’i holds that it is permissible to do so at the beginning of Ramadan. Malik and Ahmad (in his well-known view) maintain that it is permissible to pay it only one or two days in advance.
The founders of the four accepted Islamic legal schools agree that zakat ul-fitr is not nullified simply by not paying it on its due date. If such is the case, it becomes a debt on the one responsible for it until it is paid.
Distribution of Zakat ul-Fitr
The distribution of zakat ul-fitr is the same as that of zakah– that is, it has to be distributed to the eight groups of beneficiaries mentioned in the ‘ayah: “The alms are only for the poor …” [atTaubah 60]. The category comprising the poor is considered the most deserving. This is also supported by the hadith: “The Messenger of Allah, upon whom be peace, enjoined zakat ul-fitr as a purification for the one who fasts from any indecent act or speech, and as food for the needy.”
Zakat ul-Fitri are given to fuqara (poor), al-masakiin (the needy), those employed to collect it, the new converts, free the captives, those in debt, for the cause of Allah (i.e the mujjahidun),and the wayfarer (a traveler who is cut off from everythings. Other categories includes; zhwal al-Qurba ( relatives), wal-yatama (Orphans), and was-sailin (beggars).
This is inline with surah Taubag, Q9 V 60. This is also supported by the hadith: “The Messenger of Allah, upon whom be peace, enjoined zakat ul-fitr as a purification for the one who fasts from any indecent act or speech, and as food for the needy.”
Al-Baihaqi and ad-Daraqutni relate from Ibn ‘Umar who said: “The Messenger of Allah, upon whom be peace, enjoined the zakat ul-fitr, and also said: ‘Free them from want on this day.’”
For the sake of study, it is permissible to give zakat ul-fitr to a zhimmi. Allah, the Exalted One, says: “Allah allows you to show kindness and deal justly with those who did not war against you on account of religion and did not drive you out from your homes. Lo! Allah loves those who are just” [al-Mumtahanah 8].
What is next after Ramadhan.
Fast six days of Shawwal, for whoever fasts Ramadhan and then
Follows it with six days of Shawwal, it is as if he fasts all the time. Abu Ayyub (RA) reported: The Propeht (saw), “He who observe as-sawm ( the fast) in the month of Ramadhan, and also observes as-sawm for six days in the month of Shawwal, it is as if he observes fasting for the whole year,{muslim}.
Sufyaan ibn `Abdillaah radhiallahu `anhu said: “O Messenger of Allah, tell me something about Islaam, which I cannot ask anyone else besides you.” He said: “Say: ‘I believe in Allah’ and then be steadfast (upon that).” [Saheeh Muslim (38)]
The hadeeth is proof that the servant is obligated, after having eemaan in Allah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion without drifting away from it, to the right or to the left.
If the Muslim lives through Ramadhaan and spent his days in fasting and his nights in prayer and he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allah at all times. This is the true state of the slave, for indeed, the Lord of the months is One and He is ever watchful and witnessing over his servants at all times.
Indeed, steadfastness after Ramadhaan and the rectification of one’s statements and actions are the greatest signs that one has gained benefit from the month of Ramadhaan and striven in obedience. They are tokens of reception and signs of success. Sufyaan ibn `Abdillaah radhiallahu `anhu said: “O Messenger of Allah, tell me something about Islaam, which I cannot ask anyone else besides you.” He said: “Say: ‘I believe in Allah’ and then be steadfast (upon that).” [Saheeh Muslim (38)]
The hadeeth is proof that the servant is obligated, after having eemaan in Allah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion without drifting away from it, to the right or to the left.
If the Muslim lives through Ramadhaan and spent his days in fasting and his nights in prayer and he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allah at all times. This is the true state of the slave, for indeed, the Lord of the months is One and He is ever watchful and witnessing over his servants at all times. Indeed, steadfastness after Ramadhaan and the rectification of one’s statements and actions are the greatest signs that one has gained benefit from the month of Ramadhaan and striven in obedience. They are tokens of reception and signs of success.
Jazakum Allahu khayran, wal-hamdu lillahi Rabbil Alamin.