How best to observe the last ten days of Ramadan

However, the Talk would start by answering some key questions out of the many received by the column.Can a fasting person hug, kiss or sleep with his wife on the same bed during the day time?   This depends on the person. If the individual can control his desires without going further to discharge or […]

However, the Talk would start by answering some key questions out of the many received by the column.Can a fasting person hug, kiss or sleep with his wife on the same bed during the day time?  

This depends on the person. If the individual can control his desires without going further to discharge or co-habit with the wife, there is no harm about that. Prophet Muhammad (pbuh), as reported by A’isha (RA), hug and kiss his wives during Ramadan but A’isha said the Prophet isn’t like any other ordinary individuals who has firm control of his desires.

In a nutshell, if one can control himself while kissing, hugging or sleeping with his wife on the same bed during the day time of Ramadan, nothing negative happens to his fasting otherwise to refrain until sunset is most advisable.

What is the ruling of a person who forgetfully eats, drinks or have sexual intercourse with his wife during the day time in the month of Ramadan?

The Prophet (pbuh) in an authentic hadith said whoever eats or drinks out of absent mindedness during the day time in Ramadan should continue with his fasting, it is Allah Who fed him. Authentic opinion among the Ulama is that the person would not have to repay for that fast as it is Allah Who decides to feed him.

Regarding sexual intercourse, if it is possible for both the wife and the husband to forget that they are fasting and have sex, most Ulama say the ruling of eating or drinking applies. Allah knows best. What is important here is to know that we cannot deceive Allah, He knows our in and out.  

Must a pregnant woman or nursing mother fast at all cost?

Islam is not a religion of stress. Allah relieved people from any of his injunctions if that person has a genuine reason that the Shari’ah can accept. Nursing, pregnant woman or any other person who cannot fast because of issues of health, age or any other acceptable excuse is relieved from fasting. Nursing or pregnant women, however, would not have to repay the fasting days which they missed but would only feed a needy with the average food (cooked) of their family at sunset. For others, it depends on their condition. If, for example, a sickness is diagnosed as incurable, rulings of a nursing or pregnant woman applies to this person, otherwise, the person has to repay the fasting days he missed before the coming of another Ramadan. Anyone who is obliged to feed a needy as a ‘compensation’ of his fasting and it turns out that that person doesn’t have what to feed the needy with, Allah has forgiven him both the fasting and the ‘compensation’. Readers should please contact Kitabus Siyam of Bukhari and Muslim and their commentaries.

The above are the only questions space would allow us to take this week. Given this constraint, readers are, again, advised to contact their neighbouring Imams to take all the questions asked. We, however, appreciate your confidence on the column.

 Briefs on the last ten days of Ramadan

•    The last ten days of Ramadan were described by the Prophet (pbuh) as the most blissful of all Ramadan days and we are now two days old in these blissful days. It is in these days that Allah blesses mankind with a night called Lailatul-Qadr (Night of decree), which Allah (SWT) described as a night that is better than a thousand months. That is to say, worshipping Allah in that night is better than worshipping Him for a thousand months or 83 years and four months. (Qur’an 97:3).

•    The importance and blessings that Allah grants to those who stand to perform voluntary prayers (Tarawih or Tahajjud) cannot be overemphasised. On account of these prayers, one’s previous sins are absolved and forgiven provided one has complete and absolute faith in Allah.

•    The Surahs (chapters of the Holy Qur’an) to be recited in the Tarawih or Tahajjud depend on one’s ability to stand and one’s memorisation level of the Holy Qur’an. But long recitation, especially in Tahajjud, is recommended for those who have the ability to do that. That, according to the Prophet (pbuh), will increase one’s reward.

•    In voluntary prayers like Tarawih and Tahajjud one is allowed to look up the Holy Qur’an while reciting especially for those who cannot memorise the Holy Qur’an.

•    A’isha (RA) is also reported in Bukhari and Muslim’s hadiths as saying that it was the habitual practice of the Prophet (pbuh) to carry out a private devotion (Al-I’itikaf) in the last ten days of Ramadan.

The Talk would now hand over to Malam Ahmad Bello Dogarawa of the Department of Accounting Ahmadu Bello University (ABU), Zaria for more on the last ten days of Ramadan.

Bismillahir Rahmaanir Raheem. Alhamdu Lillahi Rabbil Aalameen. Wassalaatu Wassalaamu alaa Rasoolillah Wa alaa Aalih Wa Ashaabih.

We are now in the last ten days of the blessed month of Ramadan. The Prophet (pbuh) used to strive more in the last ten days of Ramadan, spend almost the whole nights in worship, and wake up his family to engage in different forms of ibadah (worship). Conscious Muslims always strive to exemplify and emulate the noble Prophet as ordained by Allah (the Most high) in the holy Qur’an. Thus, there is need for every Muslim to understand the mode of worship of the Prophet (pbuh) in Ramadan, particularly, the last ten days.

Some of the activities of the last ten days of Ramadan as taught and practised by the Prophet (pbuh) are highlighted below. It is an excerpt from my book Gift to the fasting Muslim. References to literature reviewed have been duly provided as footnotes in the original text. Also, most of the issues discussed briefly here have been explained in detail in the original text.

I’itikaaf (seclusion in the mosque)

I’itikaaf is the seclusion and staying in the mosque with the intention of becoming closer to Allah. It is a meritorious act of worship that could be done in any month of the year. The Messenger of Allah (pbuh) was reported to have done i’itikaaf in the Islamic lunar month of Shawwaal (Bukhari and Muslim). It is, however, most recommended in the month of Ramadaan and in particular the last ten days of Ramadaan (Bukhari and Muslim). The Prophet of Allah (pbuh) used to perform i’itikaaf for ten days every Ramadaan. In the year he died, he performed it for 20 days (Bukhari).

It has no specific time limit. It can be fulfilled by staying in the mosque with the intention of making i’itikaaf for a long or short time. The reward will be according to how long one stays in the mosque.

The objective of i’itikaaf is for the heart to become fully preoccupied with Allah (the Most High), concentrated upon Him alone, and cut-off from being preoccupied with the creation. In the words of Ibn al-Qayyim in Zaad al-Ma’aad “Allah also prescribed i’itikaaf for us, the objective being that the heart becomes fully preoccupied with Allah – the Most High – concentrated upon Him alone, and cut-off from being preoccupied with the creation. Rather, the heart is only engrossed with Allah – the Most Perfect – such that loving Him, remembering Him, and turning to Him takes the place of all the heart’s anxieties and worries. Thus, all individual’s concerns are for Allah, and his thoughts are all directed towards remembering Him and thinking of how to attain His Pleasure and what will cause nearness to Him and what leads him to feel contended with Allah instead of people. This in turn prepares the individual for being at peace with Allah alone, on the day of loneliness in the grave, when there will be no one else to give comfort, nor anyone to grant solace, except Him. So this is the greater goal of i’itikaaf.”  

I’itikaaf is only done in the mosque. There is a difference of opinion among the jurists concerning what mosques are acceptable for i’itikaaf. Some say that it is acceptable in any mosque. Some opine that it is valid in any mosque in which the five daily prayers are held and which has a congregation (Friday congregation). Another group of scholars hold that i’itikaaf can only be done in one of the three sacred mosques: the sacred mosque in Makkah; the Prophet’s mosque in Madeenah; and the al-Aqsa mosque. The correct opinion, Allah knows best, is that it is preferred to observe i’itikaaf in one of the three sacred mosques, but it is permissible in any mosque in which Friday congregation is observed.

It is most ideal for one, who is observing the i’itikaaf, to perform many supererogatory acts of worship, that is to occupy himself with voluntary prayers, reciting the Qur’an, glorifying and praising Allah, extolling His oneness and greatness, asking His forgiveness, sending salutations on the Prophet (pbuh) and any other act that brings one closer to Allah. Among these acts are studying and reading books of Tawheed, Tafseer and Hadeeth, books on the lives of the Prophets (peace be upon them), 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 (pbuh) did. It is Sunnah for the person performing i’itikaaf to fast, but he is not under obligation to do so if it is not in the month of Ramadan. Some jurists, however, see fasting as a condition for the i’itikaaf observances.

It is permissible for one who is observing i’itikaaf to leave his place of i’itikaaf to bid a farewell to his wife or any other person who visited him as the Prophet (pbuh) did to his wife, Safiyyah (RA), (Bukhari and Muslim). The i’iitikaf person may also go out for some needs like answering the call of nature, getting food for himself, performing the Janaba ritual bath etc.

The person performing i’itikaaf can eat, drink, and sleep in the mosque but the mosque should be kept clean while doing all that. He may engage in marriage contract, buying, selling, and so on, in the mosque. A Muslim woman can perform i’itikaaf with the consent of her husband or guardian provided there is no entertained fear.

If the i’iitikaf person is involved in one of the following acts, his i’itikaaf is nullified:

–    Leaving the mosque without any acceptable reason, even if it is for a short time.

–    When the person converts to another religion other than Islam, as this would nullify all acts of worship.

–     Losing one’s reasoning due to insanity or drunkenness.

–    Onset of menstruation or post child-birth bleeding

–     And sexual intercourse.

Seeking the night of decree (laylatul Qadr)

The night of decree (laylatul Qadr) is the most virtuous night of the year. Allah (the Most High) says in the Qur’an: “We revealed it (the Qur’an) on the night of decree (Qadr). What will tell you what the night of decree is? It is better than a thousand month” (Q97: 1-3).

The Prophet (pbuh) trove his best in seeking the night during the last ten days of Ramadan as reported by Bukhari and Muslim.

Scholars hold different opinions as to in which day the night usually occurs. This is due to different Hadiths reported from the Prophet (pbuh). Some are of the opinion that it is the 21st, some say 23rd, some 25th, some 27th, and others say 29th. Another group says it varies from year to year but it is always among the last ten nights of Ramadaan. Most scholars, however, vouched for the 27th.

It is recommended that one should spend the night in various forms of worship. A Muslim is advised to wake up his family to join him in the observances to earn the pleasure of Allaah. The Prophet used to put in his best in seeking the night of Qadr and he wakes up his family (Bukhari and Muslim).

The Prophet (pbuh) said: “Whoever prays during the night of Qadr with faith and hoping for reward will have all his previous sins forgiven.” (Bukhari and Muslim).

The Messenger of Allah (pbuh) when asked by his wife Aa’ishah the supplications to be made on the night of Qadr, he said you should continuously recite Allahumma innaka afuwwun tuhibbul afwa fa’afu annee; meaning, O Allah mercy is with you, and you love forgiveness, forgive me – all my sins, related by Tirmidhi and Ibn Majah.

Malam Ahmad Bello Dogarawa can be reached on 0802- 6499981 or [email protected]

Ramadan Talk would, inshaAllah, next week focus on punishments related to violation of fasting injunctions, rulings on Eid-ul-fitr and Zakatul-fitr. Keep a date with us.

For observations, corrections, suggestions or any other contribution, please contact 0803-8608418 or [email protected]