HSEYN ALGL

Copyright 2005 by The Light, Inc. & Ik Yaynlan Originally published in Turkish as Mbarek Gn ve Geceler 2004

08 07 06 05 1 2 3 4 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and retrieval system without permission in writing fi'otn the Publisher.

Published by The Light, Inc. 26 Worlds Fair Dr. Suite C Somerset, New Jersey, 08873, USA

www. thelightpublishing. com

Translated from Turkish by Jane L . Kandur

Library of Congress Cataloging-in-Publication Data

Algl, Hseyin. [Mbarek gn ve geceler. English] The blessed days and nights of the Islamic year / Hseyin Algl.

p. cm. Includes bibliographical references. ISBN 1-932099-93-X

1. Fasts and feasts-Islam. 2. Islam-Customs and practices. 3. Religious life--Islam. 4. Calendar, Islamic. I . Title. BP186.A5813 2005 297.3'6-dc22

2005024660

Printed by alayan A.., Izmir - Turkey September 2005

TABLE OF CONTENTS Introduction v n

The Blessed Days and Nights in Muslim Society 1 A n Eid Day in a Turkish Village 6

The Week o f the Holy Birth 9 Prophet MuhammadA Short Biography 13 Friday, the Blessed Day 21 Fasting on Certain Days 29 The Three Months 33

The Months of Rajab and Shaban 33 The Special Conduct of the Prophet and the Companions

in Three Months 34 Raghaib 35 Mi'raj 36 Bara'a 39

The Meaning and Importance of Bara'a 40 The Five Characteristics of This Night and the

Matter of Intercession 40 A n Important Opportunity for Muslims 41 What To D o on the Blessed Days and Nights 42

Ramadan 45 Generosity and Reading the Qur'an 48 Itikaf Devotion to Prayer 49 Ramadana Thought-Provoking Month 49 Ramadan and a Changing Society 51 The Influence of Ramadan on the Individual and on Society 52 The Purpose of Fasting for One Month Out of Twelve 53

The Night of Power (Laylat al-Qadr) 55 More Blessed Than a Thousand Months 57 Making Use of This Night 57

The Festival of Ramadan (Eid al-Fitr) 61 Days of Forgiveness and Reward 61

vi Table of Contents

Days of Brotherhood-Unity-Solidarity 62 The Eid Prayer 62

Fasting in Shawwal 65 Pilgrimage in Dhu al-Hijja 67

Pilgrimage 67 Talbiya 6 8

Takbir 6 8

Tahlil 6 8

Salawat al-Sharif 68 The Festival of Sacrifice (Eid al-Adha) 71

Who Sacrifices an Animal? 72 Animals of Sacrifice 72 The Glad Tidings of the Prophet 73 The Purpose of the Sacrifice 73

The Month of Muharram 75 Noah and the Flood 76 The Answer of the Unruly 77 The Flood Starts 78 Ashura Pudding 79

Dates of the Blessed Days and Nights 81 About the Author 83 Bibliography 84 Notes 8 6

INTRODUCTION

G o d chose Ramadan f r o m amongst all the months ; H e chose the N i g h t o f Qadr (Power) f r o m all the nights; f r o m all the places i n the w o r l d , H e chose Makka ; f r o m all the people, H e chose Prophet M u h a m m a d , peace and bless-ings be u p o n h i m ; and f r o m all the days, H e chose Friday. I n the same vein, according t o a hadith (the Prophet's sayings, or tra-di t ions) , believers w h o pray i n the Mas j id al -Haram, the Masj id al-Nabi , or the Masj id al-Aqsa are bestowed w i t h more blessings than i f they had prayed i n any other mosque.

Islamic sources tell us that o f the lunar months 1 Rajab, Shaban, and Ramadan are more blessed than other months and that o f these months, the nights o f Raghaib, the M i r a j , Bara'a, and Qadr are significant. Fasting for six days d u r i n g the lunar m o n t h o f Shawwal, d u r i n g the days o f Ashura i n M u h a r r a m , o n the night o f the M a w l i d , which is generaUv accepted as falling on the twe l f th o f Rabi al-Awwal, and during the first ten days o f D h u al-Hijja are all considered t o be blessed actions. The nights and days o f the Eids (festivals) are very important , as is fasting o n Mondays and Thursdays, and o f course, Friday. However, i t is highly probable that over the centuries some unfounded traditions have become intermingled w i t h what is acmally true. For this reason, we f i n d ourselves in a posi t ion where there is a need to br ing t o the fore correct knowledge concerning these beliefs. Every M u s l i m should make an effort to learn what is correct concerning the holy days and nights. I n this way, they w i l l engage i n the prayers, penitence, repentance, self-accounting, chanting o f remembrance, and con-gratulating one another i n a more conscious way.

As this book is intended t o be only a small booklet, notes w i t h regard t o the sources have been added at the end. As wel l as using the primary sources o f K u t u b al-Sitta (the six reliable books o f hadith compilat ion) some other sources, like al-Taj and Riyadh al-Salihin (The Garden o f the Righteous), which were com-piled f r o m the former, have also been used; i t is usually easier for the general reader to have access to the latter t w o . Sources that have been used more than once have n o t been repeated. A bib-l iography o f some o f the sources f r o m w h i c h we have benefited is listed at the end o f the book. We hope that the book w i l l serve as a useful reference for new Musl ims . A l t h o u g h the style adopt-ed may sound as i f i t is addressing a M u s l i m audience, we believe the presentation also provides easy access to useful in format ion for those w h o want to f ind out more about Islamic tradit ion. One final issue to keep i n m i n d is that there are differences i n the way the blessed days and nights are celebrated throughout the Islamic w o r l d due t o the cultural and historical developments o f differ-ent nations. We have done our best to avoid culture-specific con-tent and to relate all in format ion to authentic sources.

I w o u l d like to thank Kathleen St.Onge for her invaluable comments o n the style and content o f this book.

Hseyin Algl Bursa 2004

THE BLESSED DAYS AND NIGHTS IN MUSLIM SOCIETY

he life o f a person never goes i n a straight l ine; i t consists o f hills and valleys. Happiness is wrapped u p i n sadness.

JL. Manv times we can be just as happy as we are sad, or as sad as we are happy. This may change f r o m time to t ime. Just as happy events make people happy, problems and stress can also shake them, causing them to come face to face w i t h indelible pain. I t is almost impossible to outline the life o f a person f r o m bir th to death in one straight l ine; i f every' person were to examine the path o f their o w n life, they w o u l d notice that i t is surrounded by steep hills, dips, valleys, and inclines. These are symbols o f the obstacles that lay along the path o f our life.

So what is one to do? A person should be grateful when they are content, patient when they face difficulties; they must deal w i t h problems i n a clear-headed manner, taking precautions and w o r k i n g i n a systematic way t o f i n d solutions. I n short, one must be grateful, patient, and persevering. Gratitude w i l l increase the rewards G o d sends to us, and patience w i l l help us overcome our troubles. Moreover, gratitude and patience bring their o w n rewards.

I n accordance w i d i this, a M u s l i m society regards the blessed days and nights as an important opportunity t o increase dieir grat-itude when happy and dieir patience when in trouble. Imagine; you are o n a long journey, the day is hot, you are exhausted, sweat is dr ipping f r o m your brow, your m o u t h is dry, your legs are shaky. You w o u l d give anything for a glass o f cold water, for a shady spot in which to rest. You shade your eyes w i t h your hand and peer to the horizon . . . what is that you see? A garden w i d i f l o w i n g water, singing birds, and cool shade. Naturally, y o u want t o go sit there,

cool o f f and rest. After a rest y o u take up your journey w i t h a renewed hope.

For Musl ims, this resting place is the blessed days and nights; they are a way-station or a favorite haunt i n w h i c h a person can rest, catch their breath, and prepare for the rest o f the journey, tak-ing an overview o f their life and analyzing deeds and thoughts (muhasaba2) between the t i r i n g w o r r y i n g trials o f everyday life. W h e n Musl ims take stock o f their l ife, they need to ask them-selves, h o w is i t possible t o increase the good deeds, the useful and k i n d acts that they have performed? H o w can they eliminate their mistakes and faults? Muslims t ry to f ind the answers to these questions w i t h i n themselves. They repent for any sins they have committed. I t is at this t ime that Muslims resolve to eliminate any shortcomings i n their worship. They read the Qur 'an , diey e l im-inate any faults or deficiencies i n their religious knowledge, they look through books and magazines for in format ion that can i l l u -minate their knowledge, correct i t , and develop i t . They listen t o sermons and lectures o n these subjects, particularly to those concerning the Qur 'an and the Sunna (the Prophet's examples), and they contemplate the messages that they have been given, learning f r o m these lessons. From all o f these, Musl ims are able to attain the principles that enlighten their heart, and they t h r o w themselves in to new efforts to implement the religion i n their lives once again.

A t die same time, die days and nights o f Ramadan, die N i g h t o f Qadr, Friday and Friday night , can all be a means for forgive-ness. The joyful awareness o f this fact acts as a very powerful spir-itual cure. Muslims are able to consult w i t h this spiritual healer free o f charge.

Let's examine this matter a b i t closer; i f one o f your internal organs were to cause you great pain, making y o u wri the in agony, w o u l d you not immediately run t o consult your doctor? O f course you w o u l d . You go to the doctor, receive treatment, and relieved o f pain, return home. You are n o w cured; y o u are eased o f your

pain. You sigh w i t h relief; life w i l l go on . We thank the doctor for restoring us t o health; we thank G o d Almighty .

We are w i l l i n g to take the medicine prescribed by our doc-tor when we experience any physical discomfort ; likewise we should go to some effort to extricate ourselves f r o m the sins that darken our w o r l d , strangle our souls, and grieve our hearts. So let us consider what we can do i n such a situation. I n Islamic l i t -erature, the effort to cleanse oneself o f sins is called repentance (tawba) or penitence (istighfctr). There are certain periods o f t ime that allow people t o increase and focus o n repentance, not only vocally, but also w i t h their hearts. There is no question that one can repent o f one's sins at any t ime, but the days listed above are periods that ease the abil i ty t o focus o n repentance and to repent w i t h the entire soul. The blessed days and nights are periods that allow Musl ims to direct their inner selves toward repentance. These periods are important opportunities for Musl ims to take a significant step i n the direction o f e l iminating these sins and progressing toward goodness and beauty O n these days and nights, w i t h no intermediary, a person delves into their inner wor ld , remaining alone w i t h Almighty God. They pray to H i m , repent and make penance, s tr iving to recapture the inner peace that has been shattered by their sins. I n this way, the holy days and nights are like a spiritual doctor w h o heals the soul w i t h his special spir-itual prescriptions.

One o f the things that Musl ims must examine o n the blessed days and nights is their relationships w i t h their neighbors, w o r k colleagues, and business partners. One shares the same commu-nity w i t h them; one may even adopt the same ideas. But i n some matters, in some details, perceptions and comprehensions may differ. The cause o f some o f these differences i n a few matters may be caused by temperament. Is i t possible to accept these dif-ferences w i t h o u t sacrificing peace o f mind? Is i t possible to be an exemplary person i n the community? Is i t possible to combine correct actions w i t h correct services, despite these differences? Does one provide neighbors, customers, or those t o w h o m services are

given, w i t h a sense o f security? Is one a tolerant person, some-one w h o can be trusted, w h o is good-humored, w h o can estab-lish good relationships, w h o greets others, w h o replies greetings, a person w h o treats children w i t h tenderness and adults w i t h respect, w h o smiles and speaks kindly, a person w h o can deal w i t h d i f f i -cult situations?

Musl ims try to answer these questions o n the blessed days and nights; they evaluate their actions i n their social life, and they have the chance t o renew or change their behavior. F rom time t o t ime, human beings undergo a process o f change; i n such a situation, i t is important to ensure that the direction this change takes is t o w a r d what is positive, beneficial, or appropri-ate. I n this way, the blessed days and nights open a door toward positive change, enabling one t o overcome life's obstacles more easily and to gain easier access t o the road to success.

Even i f Musl ims t ry t o f u l f i l l the duties o f worship most o f the t ime, they may f i n d us i n a posit ion where they have neg-lected to engage i n the good actions that arise f r o m developing social relationships w i t h the people around them. Consequently their belief and worship w i l l no t suffuse in to other areas, nor w i l l they be manifested in their daily life. But Islam is complete; i t covers every aspect o f life . . . A Musl im's belief necessitates servitude. Worship includes the environment and everyday life, as well as other forms o f worship, like prayer, fasting, paying alms, pilgrimage, and sacrifice; worship makes a whole. I f a conscious sense o f responsibility is taken, i f worship is put in to the daily life, prov id ing beneficial services and w o r k that is o f use, then one possesses the blessings o f not only worship, but also o f servi-tude, human perfection, and maturity.

I f one can take stock o f belief and worship i n their daily lives o n these blessed days and nights, i t is w i t h o u t a doubt that they have taken an important step o n the wav t o being one o f God's sincere servants. I f Musl ims can succeed i n this, they w i l l be better able t o understand that i t is necessary t o give as much importance to faith as i t is to give to worship, and t o give as much

importance to one's deeds as to worship , and they w i l l be able t o see that they w i l l be greatly blessed i f they treat their neigh-bors wel l , are honest i n business transactions, give importance to quality i n their products, and help the poor and estranged to the same degree that they believe and worship .

A t the same t ime, each blessed day and night is an oppor tu-ni ty to take stock o f one's relationships w i t h one's children and relatives. I n today's w o r l d , i t is quite commonplace that relation-ships between mothers, fathers, children and other relatives are problematical. W h e n we talk to the people around us and share our troubles, i t is easy t o see that nearly everyone says the same thing. Everyone takes a deep breath, and tells us w i t h heartfelt sor-r o w h o w their children are not concerned enough w i t h impor-tant matters, h o w they do not share their joys and sorrows. The blessed days and nights have been given as an o p p o r t u n i t y to come together w i t h children o f all ages, grandchildren, relatives and friends, i n order t o celebrate together and t o pray together. This is something that should be taken advantage of.

W h e n the blessed days and nights are looked at f r o m anoth-er aspect, i t is the folklore-culture that attracts our attention. The fast-breaking meals b r i n g together friends and less fortunate people, whereas tarawih (the special congregational prayer held after breaking the fast) is an occasion for developing new forms o f companionships. Generally, dur ing Ramadan, friends o f an age gadier and go to a different mosque every night i n an atmosphere o f joy and celebration. The discussions after the tarawih, and the offers o f sweets and tea, carry o n unt i l the small hours. Sometimes, these discussion circles are enhanced by Sufi music. After the per-formance o f the tarawih prayer, these discussions provide one w i t h a spiritual joy, inst i l l ing peace into one's heart o n the road home. These discussions and acts o f hospitality take place i n tea-houses, meeting houses, or homes that are located near the mosque. The N i g h t o f Power is celebrated all across the M u s l i m w o r l d w i t h a special commitment to prayer. Families visit different mosques

and strive t o maintain their v i g i l u n t i l m o r n i n g i n order to ben-efit f r o m the blessings promised for this night .

For M u s l i m children, Ramadan and the festivities, i n partic-ular, have a very special meaning. Waking u p very early i n the m o r n i n g for the predawn meal is exciting for t h e m i n many homes, t o the song o f the drummeral though i t is not very easy to do throughout the m o n t h . The excitement and flurry o f t ry ing t o f i n d a place i n or outside the mosque for the F i d prayer is also unforgettable. Everyone exchanges g o o d wishes w i t h neighbors and friends r ight outside the mosque, o n the street, and then the festival traditions continue w i t h sweets and lovely f o o d being offered i n homes. Friends discuss h o w the sweets have uirned out this year; recipes are swapped for future Eids, and the celebration starts, taking in a wide area o f acquaintances f r o m neighbors, close relatives and colleagues, business partners, distant relatives, friends and acquaintances. D u r i n g this t ime, even though the way o f cel-ebration may differ f rom village to village, t o w n to t o w n , city to city, or country to country, the idea is the same: to congratulate, bless, pray, and to express good wishes for the future.

AN EID DAY IN A TURKISH VILLAGE H a v i n g broached this subject, I w o u l d like to share the cultural and folk history o f the villages i n Turkey w i t h the readers o f today. W h e n we were children, we w o u l d wai t i n great anticipation for E i d . I f y o u wonder w h y this was, the answer is simple: our fam-ilies prepared special outfits for us to wear o n that day. We w o u l d get up early o n the m o r n i n g o f the E i d , put o n our spanking new outf i ts , and take the t h i n skewers that we had prepared the day before f r o m w i l l o w or popular branches, and set out o n a tour the neighborhood. We w o u l d skewer the gifts that the neighbors gave us; some w o u l d give sweets, some money, whi le others w o u l d offer us deep-fried buns. We w o u l d return home w i t h an overloaded skewer and b i n d the t w o ends together to f o r m a r ing. O f course, we were soon out o n the street again, offering our excess to the other children i n the neighborhood. I n this way, chil-

dren acted as a means to ensure that every household had offered something to every neighbor. Af ter the E i d prayer, every house w o u l d put the f o o d that had been prepared for the feast o n a cop-per tray, w h i c h , w i t h o u t m uc h t ime being lost, w o u l d be taken to the key odasi (village hall) . Four banquets w o u l d be prepared, one for the elderly, one for the grownups, one for the young people and one for the children. The grownups, assisted by able youths, w o u l d serve the groups i n order, starting f r o m the eld-ers. I n this way, the E i d feast was consumed w i t h a festive air. Then the copper trays w o u l d be taken home and the hall w o u l d be pre-pared for visitors f r o m other areas. Tea, coffee, and sherbet were prepared. A group o f young people w o u l d stay to serve die elders and leaders o f the neighborhood, as well as important visitors, whi le the others w o u l d go to the other halls i n the village and visit the locals there. I n this way, the whole village w o u l d be able to cel-ebrate the E i d together. But the visit ing at E i d d id not finish here. Particularly o n days when the weather was good, everyone w o u l d gather and go to the cemetery together; first they w o u l d pray Zuhr (noon) prayer as a congregation, and then after the prayers, the i m a m w o u l d read both Ya Sin (Chapter 36) and M u l k (Chapter 67) , or one o f these, sending the prayers t o the souls o f the dead. Then, en masse, the graves o f loved ones w o u l d be visited. Thus, not only were die l iving visited o n E id , the dead were also remem-bered.

I have pondered this m y whole life; the visiting o f graves, one after the other, o n E i d mornings taught me tiiat death was a part o f life. Every E i d , I felt as i f I were meeting and talking w i t h the souls o f ancestors w h o lay under the cypress and almond trees.

After the visit to the cemetery, at dusk, the children would untie their skewers, and everyonechildren, parents, young and o l d w o u l d gather to eat supper together. I n this way, a truly blessed meal was prepared. Later, i f the time o f year permitted, sports activities like wresding matches started w i t h , o f course, the children going first. The champions would be presented w i t h a trophy

These are all reflections o f the culture and folk t radi t ion that could be seen o n such days and nights. These gatherings strength-ened understanding, agreement, and cooperation w i t h i n the com-munity. Those w h o had fallen out w o u l d make up. Social life was fortif ied, common traditions and sharing were increased, and com-munal feelings developed. The idea o f a community as a "bringer togedier" was seen i n actuality o n the holy days and nights. People found positive meanings behind the reality o f what we call "com-munal conscience,'1 and national awareness developed and increased at diese times.

THE WEEK OF THE HOLY BIRTH he oldest name for the holy b i r th o f Prophet M u h a m m a d i n history is Mawlid al-Nabi (literally "the b i r th o f the

-A- Prophet"). The ceremonies, activities, and celebrations o f the H o l y B i r t h arose out o f love for our Prophet. These activ-ities have intensified, u n t i l they have all come together in the cel-ebrations o f the anniversary o f Prophet Muhammad's b i r th .

A t this point, we come across an individual w h o holds a signif-icant place in Turkish M u s l i m history: Muzaffer al -Din Gokbori . A senior officer in the Seljuk State, Muzaffer al-Din Gokbori (1154-1232) was i n charge o f A r b i l , located in what is n o w northern Iraq. H e was also the brother-in-law o f Salah al-Din, the sultan o f the Ayyubi State.

Gokbori was a very sincere Musl im and a great lover o f Prophet M u h a m m a d . H e established a variety o f charitable institutions in his time. Strangers and foreigners could stay in safety and com-f o r t at the guesthouses he established. H e bui l t hospitals for the i l l , rest homes for widows, and orphanages for children. H e hired wet-nurses for babies whose mothers had died. H e prepared special institutions to take care o f the crippled and blind. H e also estab-lished an institution to hand out provisions to the needy H e opened middle-level and higher schools for students, and he appointed able teachers to these institutions. H e gave great importance to competitions in knowledge, scientific debate, and lectures. M a n y times he w o u l d j o i n in these scientific-cultural activities as a lis-tener. H e set up a special team to ensure the security o f those w h o were passing through the territory o n their way to Haj j . H e w o u l d send presents and aid t o the needy in Makka and Madina.

Gokbor i w o u l d b r i n g such activities to the highest level at the M a w l i d al-Nabi. Gokbor i w o u l d organize festivities, visit the i l l , treat them for free, and help the poor and needy in the week f o l l o w i n g the anniversary o f the b i r th o f Prophet M u h a m m a d . D u r i n g this week, special festivities were organized for children. Scholars, poets, and those w h o served the c o m m u n i t y were all remembered, and people w h o had benefited society were brought to the fore and awarded prizes. T h r o u g h o u t the week, scholars w o u l d enlighten die people on the life o f Prophet Muhammad and provided diem w i d i information concerning the Qur'an and Islam.

Because o f these activities, children, young people, the eld-erly, the healthy, the sick, the handicapped, merchants, trades-men, students, teachers, scholars, local politicians, people w h o served the rel igion, soldiers, and bureaucratsin short, people f r o m every occupation and every age g r o u p w o u l d be brought together because o f their love for the Prophet, and they w o u l d be happy and at peace i n their u n i o n . These activities brought the people and the state together i n cooperation and uni ty at the highest level.

The Turkish experience o f M a w l i d al-Nabi continued dur-i n g the O t t o m a n period. The M a w l i d Parade signified the most prominent among all other activities dedicated to celebrate the Prophet's B i r t h . O n the anniversary o f the b i r t h o f the Prophet, the Sheikhulislam (the highest religious author i ty) , the viziers, other high-level bureaucrats, famous scholars, wel l -known preach-ers, the people, and the Sultan w o u l d gather in Sultanahmet Mosque in Istanbul. After the arrival o f the Sultan, sermons and speeches w o u l d be delivered. Later the famous poem o f Wasilat al-Najat, or as i t was popularly k n o w n , the Mawlid, by Suleyman Celebi, w o u l d be read, and the congregation w o u l d be offered dates that had come f r o m Madina.

The b i r th o f the Prophet is celebrated i n some M u s l i m coun-tries w i t h different activities. I n recent vears, an official program, "The Week o f the H o l v B i r t h " has been held in Turkey around the t ime that marks the anniversary o f the Prophet's b i r th . Islamic

scholars, in cooperation w i t h students and local religious leaders, organize a variety o f programs for one week i n every part o f the country; these programs are concerned w i t h the Prophet, Islam, and the Qur 'an . I n these programs, people f r o m every age and walk o f life come together because o f their love for the Prophet. Thus, Islam is explained to masses o f people illuminated by k n o w l -edge. This joyful gathering and sincere sharing o f emotions increas-es cooperation among people; this, i n t u r n , plays an important role i n uni ty and cooperation.

Yes...this fountain o f deep attachment and respect for the Prophet should continue to play joyfully The love for God and the Prophet is the source o f all love.

G o d A l m i g h t y d i d not create people to f ight ; rather H e cre-ated them to serve, love, and benefit one another. So come, let us keep this river o f love flowing last and let us br ing this service to humanity God's vicegerents on Earth, w i t h o u t any expectation o f reward.

We must have accurate i n f o r m a t i o n about Prophet Muhammad's life i f we want t o love as he d i d , t o act i n the way he d i d . To this end, the next section contains a summary o f the Prophet's life.

PROPHET MUHAMMAD A Short Biography

P rophet M u h a m m a d was b o r n o n 20 A p r i l 5 7 1 , o n a Monday, i n Makka. H i s father's name was A b d A l l a h , his mother's name was A m i n a , his paternal grandfather was A b d a l -Mutta l ib , his maternal grandfather was called Wahb, his paternal grandmother was Fatima, and his maternal grandmoth-er was Barra. The midwives w h o assisted at the b i r t h were Shifa and Fatima. U m m A y m a n assisted them. According t o the m i d -wives, at the t ime o f Prophet Muhammad's b i r t h , the house was fi l led w i t h l ight .

The last Prophet was the f rui t o f Prophet Abraham's prayer, Jesus' glad tidings, and his mother Amina's dream. After bui lding the Ka'ba, Prophet Abraham prayed t o G o d " O u r L o r d ! Raise up among that communi ty a Messenger o f their o w n , reciting to them Your Revelations, and instructing them i n the Book (You w i l l send to h im) and the Wisdom, and puri fy ing them (of false beliefs and doctrines, and sins, and all kinds o f filth.) Surely, You are the A l l - H o n o r e d w i t h irresistible might , the All-Wise." 3 Jesus to ld those around h i m o f the Prophet w h o w o u l d fol low h i m called "Ahmad." Prophet Muhammad's mother, A m i n a , had a dream i n which she was t o l d the fo l lowing :

"You are pregnant with the blessing of humanity and the leader of this community. Take shelter in God, the one and only, to protect him from jealousy and evil after he comes to this world, and later call him Ahmad or Muhammad."

The Prophet's bir th was a sign o f the acceptance o f this prayer, the manifestation o f these glad tidings, and the realization o f this dream.

The Prophet's father, before the Prophet had even come into the world , had departed for another city for reasons o f trade, became i l l and died, and was buried i n Madina. Thus, Prophet Muhammad never saw his fadier. From die time o f his b i r th u n t i l he was four years o ld , he stayed w i t h his wet-nurse, Hal ima. H e then stayed for another t w o years w i t h his modier Amina. When he was six, his mother took h i m to Madina to meet his relatives and to visit his father's grave. Because Salma, the mother o f die Prophet's grand-father, A b d al-Muttahb, was f r o m Madina, they had relatives i n this city. The grave o f Prophet Muhammad's father was i n the gar-den o f his uncles' house in Nabiga. Amina visited the grave o f her husband, Abdullah, and the Prophet became acquainted w i t h his relatives f r o m the Najjar tribe. O n the return journey, Amina became i l l and died i n a place called Abwa. She was buried there. U m m A y m a n brought the Prophet to Makka and gave h i m in to his grandfather's care. H e stayed w i t h his grandfather f r o m the age o f six u n t i l he was eight. W h e n the Prophet's grandfadier died, according to his w i l l , M u h a m m a d went to stay w i t h his paternal uncle, A b u Talib. A b u Talib was a respected person i n Makka, and he was k n o w n as die most esteemed o f A b d al-Muttalib's sons.

Prophet M u h a m m a d experienced all this loss when he was a child. Yet i t d id not destroy his fort i tude. H e herded his uncle's sheep to pasture i n Makka. H e carried every task at home w i t h great joy and contributed to the family budget. H i s aunt, Fatima, treated h i m as her o w n and he never upset her. I n those years, wherever the Prophet was l iv ing, even die house o f his wet-nurse, found itself i n plenty As a matter o f fact, although A b u Talib was not a wealthy person i n diose years, after the Prophet came t o stay, i t became apparent that he was a source o f blessings for the household.

W h e n he turned 13 he began to w o r k , j o i n i n g his uncles i n trade. H e was involved i n trade for many years, and became k n o w n for his honesty and principles. W h e n he was only 20, he joined an inst i tut ion called Hilfcd-Fudl (the alliance o f the virtuous) set up by some Makkan people to combat thieves, robbers, br ig-

ands, oppression, and injustice; he was a very effective member. When he was 25, he married Khadija. Khadija was forty at that t ime and her decision to marry h i m was influenced pr imari ly by his reputation as "al-Amiri" (the trustworthy, the honest). W h e n he was 35, he arbitrated i n the reconstruction o f the Ka'ba; there was a disagreement when i t came time to place die Black Stone (Hajar al-Aswad) back i n the Ka'ba, concerning w h i c h tribe should have the honor o f per forming this task. The Prophet put the stone o n a ground cloth and had each tribe h o l d one corner, thus prevent-ing certain conflict f r o m arising among the tribes.

When the Prophet approached the age o f forty, he experienced a desire to distance himself f r o m people and to go out into the country to seek seclusion and to contemplate nature. H e had lived an untainted chi ldhood and y o u t h . N o w , look ing back, he was deeply saddened by the corrupt ion and amorality i n the lives o f the people around h i m . Because o f this, he began to stay for cer-tain periods i n a cave called H i r a o n M o u n t Nur , near Makka. H e w o u l d stay for a whi le and then return t o the city. Once, o n the return journey, he heard a voice call out " O , Muhammad! ' ' ' f r o m among the rocks and trees. I t was subsequent to diis that he start-ed to have dreams that w o u l d be realized the next day.

W h e n he was 40, in 610, d u r i n g the m o n t h o f Ramadan, the Archangel Gabriel came to h i m and the period o f his revelations began. The first revelation was the verse that begins Read, in the name of the Creator, God... This is h o w A l m i g h t y G o d gave the duty o f Prophethood to M u h a m m a d .

The first people to accept the Prophet's invi ta t ion to Islam were Khadija, A l i , Zayd ibn H a r i t h a and A b u Bakr. They were followed by Uthman, Abdurraliman ibn Awf, Sa'd ibn A b i Waqqas, Talha and Zubayr. Those first Musl ims , in particular the Prophet, underwent great torment at the hands o f the ido l worshippers. I n fact, many Muslims, like Yasir and his wife, Sumayya, were m u r -dered after unbearable tortures. Bilal al-Habashi, A b u Fukayha, Habbab ibn Arat , and U m m Abis , Nahdiyya and Z inni ra also underwent great torment . These were people w h o were held in

l o w esteem by the idolaters; even the slaves and servants o f these Musl ims underwent many hardships.

The resistance o f these first Musl ims gready affected the spread o f Islam. As a matter o f fact, d u r i n g the first six years o f the Prophethood, strong and brave men like Hamza and U m a r embraced Islam and f o u n d their place among the Companions o f the Prophet. As the number o f those w h o believed i n Islam increased, so d i d the number o f obstacles placed by the idolaters to prevent the spread o f this new faith. I n the fifth and sixth year o f the Prophethood, some Musl ims were forced by the situation to attain permission f r o m the Prophet t o emigrate to Abyssinia. I n the seventh year the unbelievers isolated the Musl ims i n one area and boycotted them. They were banned f r o m trade, travel, and interrelations w i t h other people. This situation lasted for three years. I n the tenth year o f the Prophethood, w i t h the suc-cessive deaths o f Khadija and A b u Talib, the torment and suffer-i n g caused by the enemies o f Islam increased yet again. Khadija and A b u Talib were respected people i n die c o m m u n i t y and this respect had, to some extent, provided a degree o f protection for the Prophet. A t this time, Prophet M u h a m m a d went to Taif to t ry to gain some outside support. But the people o f Taif not only d i d not accept Islam or give support t o the Prophet, they stoned h i m , and he was only able to save himself by sheltering i n an orchard outside Taif, covered i n his o w n blood. I n his supplication after having undergone this horrible treatment, the Prophet said that i f he were truly fulf i l l ing his mission then such torture meant noth-i n g to h i m . I t is w i t h o u t a doubt that he acted correctly and that he ful f i l led his responsibilities.

A t this t ime, those w h o ruled Makka reached a decision that he should not be allowed back into the city. For this reason, he turned t o M u t ' i m i b n A d i y y to attain protection t o enter Makka. I t was a commonly observed t radi t ion at those times among the prominent people o f die Quraysh tribe that one could ensure security by attaining their protection.

While these successive torments were raining d o w n o n his head, Prophet M u h a m m a d was taken by G o d o n the heavenly journey, M i ' r a j ; this took h i m to the presence o f A l m i g h t y G o d and he was blessed t o receive divine commandments w i t h o u t a mediator. I t was o n this night that the Prophet brought d o w n many o f the rules that are f o u n d i n sura Isra, the seventeenth chapter o f the Q u r ' a n ; 12 o f the commandments f o u n d between die 22 and 39 verses o f sura Isra were revealed o n this night . For a list o f these commandments see section " T h e Three M o n t h s . "

The bestowal o f such a wonderful miracle through Prophet M uhammad was a sign that, sooner or later, Islam w o u l d flourish.

Despite all the difficulties, Prophet Muhammad's efforts t o spread the message o f Islam continued. H e intensified most o f his efforts o n the crossroads where travelers f r o m outside the city m i g h t pass. Finally, a group o f six people w h o had come f r o m Madina (then Yathrib) for pilgrimage testified the t r u t h o f the message he brought and promised to fulf i l l the conditions o f Islam. The f o l l o w i n g year, five o f this group came together w i t h seven other people f r o m Madina and gave their pledge to the Prophet at Aqaba. A second pledge took place w i t h seventy-five people the next year, w h o promised t o protect the Prophet as they pro-tected their w o m e n and children. I n the t ime that fo l lowed this, w i t h the permission o f Al lah and that o f the Prophet, the Musl ims w h o were suffering i n Makka emigrated to Madina. This is k n o w n as the Hijra i n Islamic literature. The last to emigrate were the

. Prophet and A b u Bakr. This was a very diff icult emigration, w i t h the idolators o f Makka chasing them f r o m the Thawr caves to the south o f Makka, and cont inuing pursuit u n t i l they had almost reached Madina. The Prophet and A b u Baler traveled i n great dan-ger, but i n the end, they managed t o reach Madina. The Madinan people, i n contrast t o the Makkans, took the Prophet to their bosoms. They uni ted around h i m . The people o f Madina sup-ported those w h o had abandoned their homes i n Makka for the glory o f G o d . I t is for this reason that A l m i g h t y G o d calls the people o f Madina the Ansar (the helpers) i n the Qur 'an. As a mat-

ter o f fact, brother and sisterhood was established between the emigrants and the Ansar immediately after the emigration o f the Prophet. I n this way, the action o f helping people gained a spir-itual dimension. This support helped to waylay psychological prob-lems. The emigrants f o u n d the o p p o r t u n i t y to share their expe-rience o f Islam w i t h the people o f Medina. The emigrants estab-lished shops and markets, and they were able t o support them-selves i n a very short t ime. I n this way, the Musl ims benefited the economic life o f the city.

A l l o f these events frightened the idolaters in Makka. They wanted to destroy the Muslims before they became any stronger. The result was battles between the Musl ims and the idolaters, like Badr, U h u d , the Battle o f the Trench, and Muraysi . I n the year 630, Makka was conquered. The Prophet returned in t r i u m p h to the city f r o m w h i c h he had been driven. The purpose behind this return was to cleanse the Ka'ba f r o m idols, and t o revert the Ka'ba, bui l t by Prophet Abraham, and the surrounding areas, t o as i t was intended to be. The Prophet d i d not act i n revenge; he d i d not act w i t h resentment. Rather, he issued a general pardon. H e showed his greatness by forg iv ing w h e n he was strong. H e was planning unif icat ion, a celebration, and he had no t ime t o waste o n tr ivia l matters. As a matter o f fact, the muezzin o f the Prophet, Bilal al-Habashi, by calling noon prayer f r o m the r o o f o f the Ka'ba, announced the superiority o f uni ty and o f one G o d to the skies o f Maldca.

The proud and haughty tribe o f Hawazin , w h o could not stomach these new developments, laid plans to prevent the devel-opment o f die Musl ims; these plans were unsuccessful. They were defeated in their war against the Muslims. As a result, Islam resound-ed throughout the region, starting f r o m the Hi jaz region, and stretching throughout the Arabian Peninsula. W i t h i n one year after the Prophet had returned to Madina he hosted the represen-tatives f r o m hundreds o f tribes.

I n 632, d u r i n g the t ime o f the H a j j , the Prophet spoke before more than one hundred thousand Musl ims. K n o w n as the

Farewell Sermon, this speech was a summary o f Islamic thought and presented the most perfect principles in human rights.

The beloved Prophet, w h o was able to communicate die mes-sage entrusted to h i m thanks to his patience, determination, and bravery, closed his eyes to this w o r l d o n June 8, 632, a Monday.

The period in which the Prophet lived is k n o w n as the Age o f Happiness, and the Blessed Era. D u r i n g this Blessed Era, a generation k n o w n as the Companions came into being, made up, for die most part, o f Emigrants (muhajirun) and die Helpers (ansar). This generation was made up o f people w h o were f i r m in their faith, knowledgeable, well-mannered, masterful, hardworking, patient, and skilled, and they became role models to guide future genera-tions.

FRIDAY, THE BLESSED DAY

B efore examining the importance o f the blessed day, Friday, for Musl ims , we should look at the commandment giv-en by A l m i g h t y G o d concerning Fridav Prayer. I n the Qur 'an , G o d command Musl ims i n the f o l l o w i n g way:

O, you who believe! When the call is made for Prayer on Friday, then hasten earnestly to the remembrance of God (by perform-ing the Prayer and listening to the sermon), and leave off busi-ness (and every odicr thing). That is better for you, i f you but know. And when the Prayer has been performed, then disperse abroad in the land and seek (your portion) of God's grace, but (without ever forgetting Him, ) mention God much (whether during Prayer or not), so that you may prosper (in both worlds). (Juma 62:9-10)

This verse offers evidence f r o m the Qur 'an that Friday prayer

is compulsory.

Friday is a very precious and holy day. O n this matter, the

Prophet gave the f o l l o w i n g orders:

"We (Muslims) are the last (to come) but (will be) the fore-most on the Day of Resurrection though die former nations were given the Holy Scriptures before us. And this was their day (Friday), the celebration of which was made compulsory for them but they differed about it. So God gave us the guid-ance for it (Friday), and all the other people are behind us in this respect: the Jews' (holy day is) tomorrow (i.e. Saturday), and the Christians' (is) the day after tomorrow (i.e. Sunday)." 4

"Adam was created on that day, he was sent down from Heaven on that day, his penitence was accepted on that day, he died on that day, and on that dav wi l l be the Day of Judgment. Every creature but humanity and the Jinn wait attentivelv with the fear of the H o u r f r o m dawn to sunrise. There is an

hour on that day when i f a Muslim prays on a Friday, and hits upon the right hour, i f they ask for a need to be fulfilled, God wi l l certainly give i t . " 3

"There is an hour on Friday that i f a Muslim should pray at that hour, and hit the right hour, then i f he desires a blessing from God, God wi l l certainly grant i t . " 6

Relying o n the significance given to Fridays i n such hadiths, i t has been said, "Friday is the measure o f the week, Ramadan the measure o f the year, and the hajj the measure o f one's l i fet ime." That is, i f one prays Friday prayer i n ful l consciousness o f all that i t means, then one is more likely to experience for a whole week the abundance and blessings that arise f r o m i t ; i f this is repeat-ed every Friday, then one's life w i l l become thus. Those Musl ims w h o observe the m o n t h o f Ramadan in the same fashion are then able to make all the months and days sources o f abundance. Those Musl ims w h o are able t o make the pilgrimage, i f they pray i n sincerity, w i l l be forgiven their sins; and i f they make use o f the spiritual l ight that shines d u r i n g the pilgrimage, then they w i l l have a life f u l l o f happiness.

I t has been said that, "The hour o n Friday w h e n prayers and wishes are accepted is similar t o the N i g h t o f Power d u r i n g Ramadan."

I t is considered a good action for a M u s l i m to take a ful l bath (ghusl) o n Friday, to clean the parts o f the body that need to be cleaned, to brush the teeth, to put o n a l ight , pleasant scent, to wear clean clothes, and to smile and be pleasant. The Prophet said to those villagers w h o came f r o m outside Madina " I wish that you keep yourself clean o n this day o f yours (i.e. take a bath) ." 7 Muslims should cleanse themselves both spiritually and physically, becom-ing completely clean.

The Prophet to ld us that those Muslims w h o make wudu (r it-ual washing for prayers) carefully and go to the mosque to pray o n Fridays, w h o listen carefully to the sermon, and pray o n t w o successive Fridays, w o u l d be forgiven the sins they had commit-ted i n between. 8

O f course, we must understand this in the correct way. From the very start, i t must be stated that Musl ims should be i n the r ight spiritual state o n this day, that they should pray and repent, that their prayers and penitence should be sincere, and that they should t ry to per form these at the correct hour. They should read the Qur 'an and t h i n k about what is being said, and they should invoke God's blessings and peace u p o n the Prophet. Thus, any prayer, penitence, or repentance that one has tr ied to per form at the correct hour w i l l be carried out i n peace. Finally, Musl ims w h o have sincerely prayed Friday prayer i n accordance w i t h this state-ment o f the Prophet w i l l leave the mosque w i t h their soul p u r i -fied o f evil, w i t h a clean heart and clean feelings, and return to their w o r k or home.

A t the m o r n i n g prayer, o n Friday the Prophet always read verses f r o m sura Sajda and sura Insan f r o m the Qur 'an . The rea-son for this was that these verses include events that had happened or w i l l happen o n a Friday. These verses acted like a Friday breeze, bringing to people such events as the creation o f Adam, a descrip-t i o n o f the Day o f Judgment, and the resurrection o f people i n the other w o r l d , all w o r k i n g together to revitalize the faith o f the listeners. I n Sajda, for example, after tell ing people that G o d A l m i g h t y had sent the Qur 'an as a reminder, the creation o f the Heavens and the Earth is described:

Apart from H i m , you have no guardian to whom you can ul t i -mately refer your affairs, and no intermediary agent that can cause anything of use to reach you without His leave. Wil l you not think and take heed? (Sajda 32:4)

The Qur 'an also touches o n the creation o f human beings here and warns us:

. . . and He endows you with the sense of hearing and eyes and innermost sense of perception. H o w scarcely you give thanks." (Sajda 32:9)

The chapter goes o n t o tell us h o w those w h o have pervert-ed die way and w h o deny the Day o f Judgment w i l l be full o f regrets i n the other w o r l d after this day:

I f you could but see those criminals (who deny the Hereafter and are) lost in harvesting sin when thev hang their heads before their Lord, pleading: "Our Lord! N o w we see the truth and are able to hear, and are ready to obey. So please return us to the world: we wi l l certainly do good, righteous deeds only. N o w we are certain of the t r u t h . " (Sajda 32:12)

Who is greater in doing wrong than he who has repeatedly been reminded of his Lord's Revelations and signs, yet turns away from them? (Sajda 32:22)

O n die other hand, those w h o believe in God's verses humblv prostrate as they are counseled, give thanks to G o d , pleading w i t h H i m in fear and hope and spending o f their o w n sustenance o n the way to God. I n return for this awaits happiness.

A t the end o f the chapter, G o d calls out t o those w h o refuse t o listen:

Is it not enough as a means of guidance for them (the unbeliev-ers) how many a generation We have destroyed before them, amidst whose dwelling places they travel? Surely in this are manifest signs. Wi l l they still not lend an ear to their messages and the revealed warnings?

D o they not consider that We drive the rain to the dry land, bare of herbage, and bring forth with it crops of which their cattle and they themselves eat? Wil l they still not see the truth?" (Sajda 32:26-27)

I n the first verse o f sura Insan, after stating that humans are created f r o m sperm, G o d states that he gave them sight and hear-ing and that the true path has been shown to them. According to the rest o f the chapter, human beings have been put on this Earth as a test; some are grateful while others are ungrateful. God A l m i g h t y describes the eternal reward that awaits those w h o do good o n the Day o f Judgment.

Whereas, the truly pious and godly wi l l drink from a cup filled to the brim with heavenly wine flavored with heavenly addi-tives. A spring of which God's servants wi l l drink to the full sati-ation, causing it to gush forth abundantly and to whatever direc-tion they want. (God's truly pious and godly servants are they who) fulfill all the responsibilities they undertake, and fear a Day whose woes are bound to spread far and wide and encompass (whomever i t wil l encompass). They give food, however great be their need for i t , w i d i pleasure to one who is destitute or an orphan or a captive, "We feed you only for God's sake and to obtain His good pleasure; we desire from you neither a reward nor thanks. Actually, We fear on account of our Lord a Day that is extremely frowned (on) and harsh (toward criminals)." So, certainly God wil l preserve them from the woes of that Day and wi l l make them welcomed with dieir faces bright with happiness and themselves jovful. He wi l l reward them for all that they have endured with a Garden (of Paradise) and garments of silk, reclin-ing therein on raised, adorned couches. They wi l l find therein neither burning sun nor severe cold. And its shadows wil l come down low over them, and its clusters of fruit wi l l hang down low within their reach. And they wi l l be served from vessels of silver and goblets that seem to be crystal, crystal-clear, made of silverthey themselves determine the kind and amount of the drink, as tiiey wish. And there diey wi l l be given to drink of a cup flavored with die ginger (of Paradise), (filled from) a spring therein which is called Salsabil (as it flows smoothly and contin-uously as they wish)." (Insan 76:5-18)

After complet ing the description o f the reward that awaits them in Heaven, the remainder o f the verse goes o n t o state h o w all this beauty w i l l be given i n return for the efforts o f human beings.

So wait patiently for your Lord's judgment, and be not mind-ful of the (caprices and offers of) any who are sinful and insis-tent on unbelief among them. And mention the Name of your Lord, (worship Him) in the early morning and in the afternoon. And in a part of night prostrate for H i m , and glorify H i m for a long part of the night. (Insan 76:24-26)

After reminding us o f these, the Qur 'an goes o n t o under-line an important reality:

Truly, those (sinful unbelievers) love and prefer that which is in advance (the present life of the world) , and completely neglect a grievous Day before them. (Insan 76:27)

Friday and Friday prayer are t w o great signs and symbols o f Islam. O n the day before the Eid o f Sacrifice all the believers gath-er o n Arafat as a part o f the pilgrimage rituals; as a requirement o f Islam, one day a year, a huge c r o w d gathers there. Other than this one day, Musl ims come together to pray either the Eids or Fridays. Friday has a particular importance, as Muslims come togeth-er o n that day every week, a l lowing them t o experience the joy o f an E i d each week.

Friday is an important day to have one's heart enlightened. I t is o n this day that one is expected to attain a higher level o f under-standing o f what Islam is about.

Muslims usually pray for peace and blessings upon the Prophet o n Friday more than o n anv other day o f the week. This is h o w they show their gratitude to the one t o w h o m they are indebt-ed for the security their belief offers and the happiness o f Islam. Gifts and favors f r o m G o d w i l l be given o n Friday, and the final reckoning w i l l take place o n that day. The Mazid Day, when the believers enter Heaven and are showered w i t h God's blessing w i l l also be a Friday.

Moreover, in this w o r l d , Friday is a festival for Musl ims and those w h o sincerely stretch out their hands to G o d w i l l no t be turned away; the hour o f the ijaba (the hour w h e n prayers and wishes are accepted) is on that day

I t has been reported i n a hadith that the Prophet himself recommended Musl ims to ask blessings for h i m o n Friday, as he was to be presented w i t h greetings on that day.

Those w h o read the sura Kahf o n Fridays have been given the glad tidings o f heavenly rewards. I t is stated that Friday prayer is atonement for anv sins commit ted since the previous Friday.

Any charity given to the needy on a Friday w i l l bring great rewards. Friday is a day o f preaching and advice. The sermons after Friday prayers shine a l ight o n important matters for Musl ims , p r o v i d -ing everyone w i t h a spiritual l ight by w h i c h they are able to cor-rect their errors and to make up for any deficiencies.

I f one analyses the worship o n Friday and the psychology o f this dav f r o m a scientific view, a verv important conclusion can be arrived at. The penitence, remembrance, prayers, and greetings o f the night before Friday continue d u r i n g the day i n prepara-tion for the noon-prayer, for the sermon and advice after the prayer, and in the search for the ijaba hour ; all these b r i n g the servant o f God into an extremely sensitive state. I f this condition is repeat-ed everv week, then that person's positive emotions are developed, while their negative emotions are lessened. I n this way, Friday prayer, w i t h all that comes before and after i t , is a means o f spir-itual education.

I t w o u l d be appropriate to look at one last point concerning Friday. I t can now be understood, thanks to die matters explained above and die evidence given, that the day and night o f Friday need to be spent i n a more aware state o f m i n d . But it w o u l d not be r ight to perform supererogatorv pravers on Friday alone, and neglect the other days o f the week, or to not carry out a supereroga-tory fast, fasting only on Friday. But there is no objection to per-f o r m i n g a supererogatory prayer on Friday i f the same has been done o n other days o f the week, nor t o perform a supererogato-ry fast i f this has been done on the other davs o f the week. 9

This w 7arning tells us diat Muslims should not only act in aware-ness o n certain days and nights o f the week, but they should act this way every day and every night .

FASTING ON CERTAIN DAYS

A ccording to Aisha, the Prophet would perform supereroga-tory fasts o n days that d id not fall in Ramadan. B u t these supererogatory fasts were not all performed i n one m o n t h . H e w o u l d fast o n some days o f the m o n t h , whi le he w o u l d not o n others. M o r e l ight can be shed o n the matter i f one examines the hadiths concerning this matter as reported by the Companions. Aisha, the M o t h e r o f Believers, w h o was the best observer o f the Prophet o n this matter, said:

The Prophet would sometimes fast until we commented on the fact that he hadn't had an iftar (fast-breaking meal) that month. Sometimes he wouldn't fast until we commented that he had not as yet fasted that month. I have never seen the Prophet fast as much as he did in Ramadan in any other month. Shaban was the month that he fasted in most (after Ramadan). 1 0

Again according to Aisha, the Prophet ordered his Companions to:

Take on as much worship as you have strength to do. Even i f you get tired of your worship, God Almighty never tires o f giv-ing blessings . . . according to God, the best effort is that which is continuous, even i f it is l i t t l e . 1 1

I th ink this matter w i l l become clearer i f we look at a hadith concerning the supererogatory prayers and h o w to carry them out . This hadith was reported by A b d Al lah, the son o f A m r ibn al-As; he is the person involved i n the situation that led t o this hadith. H e was k n o w n among the Companions for his piety. W h e n the Prophet was to ld that he had sworn: "As long as I live I w i l l spend m y nights i n prayer and m y days fast ing," he asked h i m i f he had really said this. W h e n he learned that this was the case, he said:

You wi l l not be able to carry out such a strenuous form of wor-ship, you won't be strong enough. ( I f you ask me), you should sometimes fast, sometimes eat. (Some nights) sleep, some nights pray. Fast three days of every month. God rewards every good and beneficial act or form of worship ten times as much as it is worth. (God) said, Whoever comes into (God's) presence with good-ness will get ten times more... (Anam 6:160). Thus, i f you fast three days every month i t is as i f you have fasted the whole year. (That is a person who fasts three days every month receives blessings as i f they had fasted all year).

W h e n A b d Allah said tiiat he could handle more, the Prophet to ld h i m "Fast one day, and eat for t w o . " But A b d Allah insisted that he could do even more, so the Prophet recommended that he fo l low the example o f David , w h o w o u l d fast one day and eat the next. W h e n A b d Allah still insisted that he could do more than this, the Prophet said "There is no greater fast than t h i s . " 1 2

When A b d Allah ibn A m r had become o l d and found this method o f fasting more and more difficult to adhere to he said, " I must admit that it w o u l d have been better for me to do as the Prophet said and to fast 3 days a m o n t h . " 1 3

What we can understand f r o m the Prophet's advice is that a Musl im must act in full awareness in all religious matters. However, supererogatory forms o f worship should not weaken the body, thus preventing one f r o m carrying out physical, familial , or social responsibilities. I t is more suitable t o carry out smaller forms o f worship, but to do these continuously. We are able t o reach this conclusion by examining the Prophet's statement that there are benefits o f fasting o n some days. The f o l l o w i n g hadith under-lines this fact. The Prophet said:

Fasting on three days every month and the whole month of Ramadan is the same as fasting for the whole year. As far as fasting on the eve of Eid, I hope that God wi l l cover your sins of the previous and following years. I f you fast on Ashura day

14 I hope that this wil l atone for the sins of the year before.

Fasting on Certain Days 31

There are also similar sayings cited to the Prophet that fasting on Mondays and Thursdays was praiseworthy. I n fact, according to Aisha, " O u r Prophet tried to fast o n Mondays and Thursdays." 1 5

Similarly, i t has been reported that the Prophet said the f o l -l o w i n g concerning this matter:

Mondays and Thursdays are the days of petition for actions (wor-ship, behavior, and service). I am pleased to have my actions pre-sented while fasting. 1 6

A hadith narrated by A b u Hurayra tells us o f the virtues o f fasting i n die m o n t h o f M u h a r r a m :

After Ramadan, of all the months the most virtuous month to fast is Muharram. After the obligatory (fard) prayers, the most virtuous prayers are those performed at n i g h t . 1 7

There are reports that the Prophet recommended to some o f the Companions that they fast for three days i n each o f the months o f Rajab, D h u al-Qada, D h u al-Hi j ja , and M u h a r r a m . 1 8

W h a t all o f these show us is that the Prophet d i d not put any burdensome supererogatory forms o f worship o n the believ-ers, but rather introduced forms that w o u l d help to revitalize their belief. Again , we can understand that the amount o f supereroga-tory worship suggested by the Prophet was not so great as to cre-ate stress or weariness, but rather that i t was w i t h i n the bounds of physical, famil ial , and social responsibilities, and that i t con-sisted o f forms o f worship that could be continuously carried out .

THE THREE MONTHS

I n the calendar that dates f r o m the emigration o f the Prophet (hijm) the months o f Rajab, Shaban, and Ramadan are pop-ularly k n o w n as the holy and blessed months. The expres-sion "The Three M o n t h s " can be said to express the virtues inher-ent i n these months.

According to theological literature and to oral tradit ion, the main reason for the three months being a time o f virtue is that the times o f the blessed nights o f Raghaib and Mi c ra j fall i n Rajab, the Bara'a i n Shaban, and the N i g h t o f Power in Ramadan.

I n this chapter we w i l l give informat ion about these nights that give honor to the three months as we discuss the topic o f die Three Months .

THE MONTHS OF RAJAB AND SHABAN

I t must be said first that our example for f i n d i n g the spiritual value o f the three months has been taken, as w i t h every matter, f r o m Prophet M u h a m m a d .

The Companions report that the months d u r i n g w h i c h the Prophet fasted the mostother than Ramadanwere the months of Rajab, Shaban, M u h a r r a m , and Shawwal.

The Prophet prayed i n the fo l lowing manner at the beginning o f the m o n d i o f Rajab:

"Oh God! Make Rajab and Shaban holy for us and bring us to Ramadan!"

The m o n d i o f Shaban follows the m o n t h o f Rajab. Aisha said T d i d not see the Prophet fast as much i n any other m o n d i as he

d i d i n the m o n t h o f Shaban." 1 9

I n a conversation the Prophet had w i t h one o f the Companions, the importance o f fasting d u r i n g Shaban is reflected. This con-versation is recorded as follows i n the hadi th :

The Prophet addressed someone " D i d you fast in the middle of this month (Shaban)?" When that individual answered, " N o , I did not," the Prophet ordered him, "Then, after the last Ramadan fast (i.e. after the Eid) fast for two more days." 2 0

THE SPECIAL CONDUCT OF THE PROPHET AND THE COMPANIONS IN THREE MONTHS

I t can be understood f rom the hadith that die Prophet fasted more d u r i n g the months o f Rajab and Shaban and that he performed supererogatory pravers i n addit ion to the compulsory ones, that his remembrance and glorif ication o f G o d , prayers o f thanks and gratitude w o u l d increase, and that he w o u l d give more in char-i ty to the poor.

The Companions w o u l d strive w i t h all their m i g h t to attain the blessings o f these months. They would increase their supereroga-tory prayers, they w o u l d repent more and offer more penitence, they w o u l d give more to charity; they strove to make orphans, the lonely, the destitute, and the needy happy and comfortable. I n particular, they w o u l d perform whatever deeds o f charity they could t o make this m o n t h , w h i c h preceded Ramadan, as happy and comfortable as possible for those w h o were i n need.

Intense worship dur ing the three months makes people more sensitive, helping to prevent negative behavior, increasing die feel-ing o f charity in people, and increasing the awareness o f die need to take care o f and support those w h o are in need o f help in soci-ety. I n these months, people feel the need to be more aware o f their servanthood, that they should t ry to per form more positive actions, and that they should perform more charitable deeds, g iv ing greater importance to such matters. This is beneficial not only to individuals, but t o the whole o f society.

A psychological analysis o f the effect that the three months have o n the benefits to the moral education o f the individual and society could produce some startling results.

RAGHAIB The night preceding the first Friday o f the month o f Rajab is known as "Laylat al-Raghaib." This is one o f the holy nights for Muslims.

The w o r d Raghaib is the plural f o r m oimgiha, w h i c h has meanings like "beautiful , valuable, a g i f t . " Thus the phrase Laylat al-Raghaib means "A night f u l l o f grace and gifts, o f great value, that should be observed i n the proper w a y " I t was o n this night that the Prophet had attained many o f God Almighty's graces and gifts, and therefore prayed in thanks, gratitude and penance.

There is an incorrect belief among people that this n ight was the n ight that the Prophet's mother, A m i n a , conceived h i m . His date o f b ir th does not give any basis for such a belief. I t is pos-sible that this was the night that she realized that she was pregnant w i t h the Prophet. I t w o u l d be more appropriate to interpret this c o m m o n belief i n this way.

Even the very name o f this n ight implies its spirituality and therefore makes clear that i t is a n ight o n w h i c h Musl ims should behave in a becoming way. One o f the blessings o f this n ight must be that i t acts as a herald for the holy m o n t h o f Ramadan. The fact that the months o f Rajab, Shaban, and Ramadan f o l -l o w one another causes Muslims to act i n a more controlled man-ner o n the days o f these months. Raghaib acts as a reminder that the m o n t h o f Ramadan, that "prince o f m o n t h s " w h e n one p u r i -fies oneself o f the errors o f one's heart, soul, and m i n d , is o n its way. This is very important psychologically because those w h o immerse themselves in this state o f m i n d are able to prepare their souls for the start; they scrutinize their daily worship , their char-itable acts, their individual and familial responsibilities, and their services to society: I n short, they p u t themselves through a spir-itual audit that is very beneficial. This awakens the resolution and desire t o w a r d what is g o o d and t o pur i fy the soul o f what is bad.

MI'RAJ A l m i g h t y G o d puts those o f H i s servants w h o are t o be reward-ed w i t h great tilings through a variety o f tests. A l l the prophets have been through such tests. Prophet M u h a m m a d went through t r i -als, and despite all the great difficulties that he underwent he car-ried o n the struggle to g lor i fy God's name w i t h resolution and effort. H e never lost his conviction that, one day, Islam w o u l d be accepted by a great number o f people. This is the reason w h y he prayed for the reform o f the people o f Makka and Taif, despite all the hardship they put h i m through.

The miracle o f the Mi 'ra j (literally "ascension") occurred as he reached the pinnacle o f his struggle, i n an atmosphere o f violent oppression f r o m his enemies.

I t is c o m m o n l y accepted that the Mi ' ra j occurred one and a half years before the emigrat ion to Madina (621) , o n the 26 or 27 o f the m o n t h o f Rajab. The M i ' r a j is a miracle granted to the Prophet, where he was brought (or ascended) in to the presence o f G o d in a special f o r m and nature and where he became a direct addressee o f the revelation.

I t is reported that first the Prophet rode o n a m o u n t called Buraq from the Masjid al-Haram (die Ka'ba i n Makka) to the Mas j id al-Aqsa i n Jerusalem, and f r o m there went w i t h the Archangel Gabriel i n a spiritual ascent to the Heavens, t o the Sidrat al-Muntaha , the Lote Tree o f the Furthest L i m i t . Gabriel left h i m there, and f r o m there o n the Prophet was accompanied by a ser-vant called Rafraf, w h o took h i m on a journey unbounded by t ime, space, or direction into the presence o f G o d . 2 1 The blessed phras-es o f the tashabhud or tahiyyctt (the prayers recited whi le s i t t ing i n the daily prayers) were uttered by A l m i g h t y G o d and H i s Messenger i n their sacred conversation. 2 2 The Prophet was com-manded t o relay the five daily prayers t o the people; on his return he was show rn the qualities o f Heaven and H e l l .

This t r i p i n actuality lasted only a few seconds; the polythe-ists in Makka refused t o believe the Prophet w h e n he spoke about

i t , yet the Prophet was able to answer any questions p u t to h i m about Jerusalem correctly. H e was even describing where a cara-van that was returning f r o m there could be f o u n d , yet they sti l l refused to believe. A b u Bakr, o n the other hand, upheld the Prophet's statements w i t h o u t hesitation and said, " I f he says so, then i t is t r u e . " H e was given the tit le " S i d d i q , " by the Prophet, meaning " H e w h o conf irmed the t r u t h w i t h o u t hesitation."

Sura Isra o f the Qur 'an indicates this event.xxiii. This chapter is a source o f reference for the Mi ' ra j as i t refers to the Prophet's journey f r o m the Masjid al-Haram to the Masj id al-Aqsa. There is some dispute whether the Prophet prayed w i t h all the prophets at the Temple i n Jerusalem before the Mi ' ra j or after i t .

A l l the prophets were blessed w i t h a land o f "ascension," each at a different level, however the Mi 'ra j o f Prophet M u h a m m a d was the most exalted.

I t is necessary to state here that the commandments given t o humanity by G o d that were entrusted to the Prophet o n that n ight are just as important as the way i n w h i c h the M i ' r a j happened. I t w o u l d be appropriate t o list die twelve orders handed d o w n to us f r o m God through the Prophet i n order o f importance:

1 . To be a servant t o no one but G o d

2. To treat one's parents wel l 3. To give rights to relatives, the poor, and travelers o n the road

4. To avoid meanness and waste

5. N o t to k i l l one's offspring i n fear o f poverty

6. To avoid adultery and fornicat ion

7. N o t t o k i l l others

8. To approach the goods o f orphans i n an appropriate manner

9. To keep one's w o r d

10. To be accurate w i t h measures and weights

1 1 . N o t t o pursue that o f w h i c h y o u have no knowledge 12. N o t to walk haughtily o n the Earth. To avoid conceit 2 4

These commandments were given at the t ime o f the M i ' r a j , at a rather early date o f Islam (toward the end o f the Makkan peri-od). I t is manifest through these commandments that Islam address-es all o f life along w i t h all its principles.

The command to worship none other than G o d emphasizes the oneness o f G o d ; the command to treat our parents, relatives, the poor, and travelers wel l shows us the necessity for social sol-idari ty and cooperation; being warned o f f meanness and extrav-agance aims to point us toward the middle way, the economic way for w h i c h we should strive. The commandment f o r b i d d i n g us f r o m ki l l ing our offspring in fear o f poverty is based o n the fact that G o d w i l l give everyone what they need to stay alive; fornicat ion and adultery are forbidden because these are things that tear at the fabric o f society; taking the lives o f others is forbidden because murder is one o f the worst acts possible; abusing the property o f an orphan or confiscating their property i n an unjust manner is clearly forbidden; the keeping o f one's w o r d is given impor-tance, because this is the only way people in a society can feel secure. The correct use o f weights and measurements are emphasized to avoid suspicion or dishonest behavior, while t o ensure that peo-ple understand the importance o f having a sense o f direction i n life, we are forbidden f r o m pursuing that o f w h i c h we have no knowledge as wel l as being reminded to avoid conceit.

There were three gifts granted to the M u s l i m communi ty o n the n ight o f Mi ' ra j :

1 . The communi ty o f M u h a m m a d was promised that those w h o d id not associate partners w i t h God, after paying for their sins, w o u l d be taken into Heaven.

2. The daily prayers were set at 5. The Prophet stated that daily prayers are the Mi ' ra j o f every believer.

3. According to sources, the final t w o verses o f sura al-Baqara were revealed that night w i t h a multitude o f glad tidings. I n the first verse o f this revelation, all the principles o f belief are listed. This verse orders Musl ims to believe in all the

previous prophets and dieir books, which is in fact a call for peace, understanding, and respect. I t is because o f the many verses like this i n the Qur 'an that Musl ims believe that human beings have the potential, despite all the differ-ences o f religion and race, to establish peace on this Earth. Throughout history, Islamic states have based their policies on diis verse, showing tolerance to non-Muslims, letting them live i n peace. What this verse shows us is that every-one lives Islam according to their strength and ability. Those w h o are not strong enough w i l l not be imposed upon. Thus, i t is possible for Muslims o f all decrees o f intel-ligence and ability to live Islam.

The Mi 'ra j also was a herald o f the Emigration o f the Prophet. Thus the Mi 'ra j is a symbol o f the rise o f Islam, o f its ability to overcome all obstacles, its dynamism to spread, the constant hope o f its success, and the fact that i t w o u l d eventually overcome all obstacles, w i t h the help o f God.

The Mi ' ra j was a reward for the Prophet, a reward for nev-er refusing the test he was undergoing, despite all the problems; even though his life was threatened, he never gave u p his belief that Islam w o u l d be accepted by a great number o f people. I t was for such devout belief and endurance that he was rewarded. The Prophet completely understood the message o f the M i ' r a j ; his hope for the future o f Islam, that great numbers o f people w o u l d be Musl ims , increased, and his efforts to this end redou-bled w i t h joy.

BARA'A Bara'a occurs on the fifteenth night o f Shaban and is celebrated w i t h spiritual joy by Musl ims .

This n ight has been given various titles, such as the "The Blessed, Warrant," or "The Edict." I t is called Blessed because i t is a night o f abundance, spirimal productivity, prosperity and holiness; i t is k n o w n as Bara'a (acquittal or salvation) because i t has been

granted to Muslims by Almighty G o d as an opportunity to be p u r i -fied o f sins and to free themselves f r o m their wrongs, i t is k n o w n as Rankor Recordbecause those w h o have performed deeds that are deemed w o r t h y ( w h o have spent this n ight i n an appro-priately aware manner) are chosen t o be approved o f by G o d Almighty, and Mercy because the Mercy o f G o d is attained o n this night.

The Meaning and Importance of Bara'a

The Q u r ' a n states the f o l l o w i n g :

By the Book that makes things clear; We sent down a blessed night; For We (ever) wish to warn (against Evil.) In that (night) is made distinct every affair of wisdom. (Duhan 44:1-4)

Some scholars have determined that the night discussed in this verse is that o f the N i g h t o f Power, while others have seen i t to be the N i g h t o f Bara'a. Other scholars have combined the t w o , coming up w i t h the fo l lowing interpretation:

"The holiness of Bara'a is related to the revelation of the Qur'an on that night. On the fifteenth night of Shaban (i.e. the Night of Bara'a) was when the Qur'an was sent down to the skies of the world in a complete form; the Night of Power is when the Qur'an began to be written by the scribes in charge and revealed section by section to the Prophet through the mediation of Archangel Gabriel. For this reason, i t is not a con-tradiction to interpret this verse (Duhan 44:1-4) as indicating the Night of Bara'a while the Night of Power marks the first night of revelation . . . " 2 5

The Five Characteristics of This Night and the Matter of Intercession

I n Islamic sources, as wel l as i n popular culture, i t is stated that there are five characteristics belonging to this n ight :

1 . T h o u g h not found in the best authenticated sources, i t is reported i n a hadith narrated by Aisha that heavenly

decisions regarding those w h o w i l l be b o r n , those w h o w i l l die, and the actions o f people are placed i n f ront o f G o d , whi le their sustenance is revealed. However, this hadith is not considered reliable.

2. The forms o f worship performed o n that n ight (prayers, reading o f the Q u r a n , reciting o f prayers, remembrance, and repentance) are gready supported by the fasting and worshipping carried out o n the previous day.

3. I t is a n ight o f abundance and blessings.

4. I t is a n ight o f forgiveness. 5. This was the night when our Prophet was granted interces-

sion. O n the thirteenth o f Shaban Prophet M u h a m m a d requested from Almighty God the right to intercede for his nation. O n that night, he was granted the ability to inter-cede for 1/3 o f Muslims; o n the fourteenth he was granted another 1/3; while o n the fifteenth, he once again made the same request and was granted intercession for all Muslims.

The fo l lowing hadith concerning the fifteenth night o f Shaban is o f significance here:

"When it is the middle of the month of Shaban, enliven the night wi th your prayers (spend that night in a way that is suit-able to the spiritual meaning). Fast during the day, because God Almighty wi l l descend to the Heavens of the earth at the time of sunset and say "Is there no one who is repentant? I wi l l forgive them. Is diere no one who wants a blessing? I wi l l bless them. Is there no one who is ill? I wi l l give them health. He wi l l continue to ask "Is there no one. . .?" until m o r n i n g . " 2 6

The Prophet recommended to some believers w h o m he knew had not fasted i n the middle o f Shaban (the night o f Bara'a), t o fast one or t w o days after Ramadan instead. 2 7

An Important Opportunity for Muslims G o d forgives every servant w h o turns t o H i m , w h o bows his or her head i n repentance, or w h o weeps over mistakes; this is what

the N i g h t o f Bara'a clearly announces w i t h blessings, abundance, and gifts. I t calls o n Musl ims t o take stock o f and consider their actions. O n the other hand, i t w o u l d be highly inappropriate to remain impervious t o the call o f the Prophet w h o prayed t o G o d t o accept his intercession o n the behalf o f all believers.

According to Islamic sources, those w h o are "practicing witch-craft, seeking revenge, abusing alcohol and drugs t o become intoxicated and not trying to free themselves f rom these, those w h o do not treat their parents appropriately, and those w h o adhere to adultery, w i l l not be able to avail themselves o f the forgiveness, blessings, and intercession o f this night. While it is possible for every-one to avail themselves o f these blessings, there w i l l be some w h o remain outside this mercy. Those w h o try to eliminate the bad characteristics inherent i n themselves, w h o examine their actions, w h o take this opportunity w i t h their heart and m i n d ful ly aware, and w h o t ry to eliminate all evil i n themselves are those w h o can benefit. I t is an o p p o r t u n i t y as wel l for those w h o say " I am immersed i n sin; there is no hope for m y salvation." These people w i l l t u r n to G o d , r u n to the mosque, mingle w i t h the congrega-t i o n , worship, listen to the Qur 'an, pray, and plead for divine for-giveness. Those w h o act i n such a way o n this night w i l l have tast-ed this spiritual atmosphere, they w i l l have purged the evil, dis-tanced themselves f r o m sin, adopted feelings o f goodness, and turned toward good behavior; thus they w i l l be able to reach the Infinite Mercy.

What To Do on the Blessed Days and Nights

1 . I f conditions and health permit , Musl ims should go to the mosque o n blessed days and nights and pray w i t h the congregation. Thus, not only w i l l they be able to earn more blessings, but they w i l l also have the chance to come together w i t h their workmates and neighbors to share i n this prosperous atmosphere.

2. O n these days and nights, great spiritual meaning can be achieved by young people i f they go to the mosque along

w i t h their elders. They can better understand the impor-tance o f being part o f a congregation, o f solidarity, o f coop-eration, and togetherness i n such a joy fu l environment.

3. The effort to meet w i t h neighbors and friends o n the blessed days and nights provides an opportuni ty to make a positive contr ibut ion i n sharing the joy and sadness, the success and problems o f loved ones, as Muslims go out o f their way to ask people h o w they are at these times.

4 . A M u s l i m should strive t o read the Qur 'an , listen to i t , j o i n i n talks concerning the Qur 'an and hadiths, listen t o sermons, and pay attention to religious advice; these all lead t o a spiritual atmosphere that helps to create a sense o f peace i n people. Musl ims should spend t ime t h i n k i n g about what is said i n the Qur 'an and the hadiths, they should strive to make up for any gaps i n their religious knowledge, and t o deepen that w h i c h they already have.

5. Remembrance, repentance, and penitence to G o d o n such days and nights deepen a Muslim's awareness o f his or her servanthood.

6. I t is easier to approach A l m i g h t y G o d d u r i n g prayer o n the holy days and nights; people are closest t o G o d when they are praying, w h i c h is the greatest f o r m o f remem-brance. I t is beneficial to pay particular attention to one's worship o n these days and nights.

7. I t is necessary to pray sincerely to God on such days to pro-tect all o f humanity and to strengthen the bonds w i t h i n the community, to ensure security and peace, to protect all peo-ple f r o m disasters. Thus, a person is able to become aware o f themselves as a beneficial member o f the human race.

8. Muslims should take stock o f his servanthood o n such days. H o w are they fulf i l l ing their duties as parents, sons or daughters, businesspeople, teachers, students, directors, or citizens? They should identify their mistakes and faults i n a f o r m o f auto-criticism, and then be determined and hopeful diat he w i l l be more useful and more successful.

RAMADAN

T he n i n t h m o n t h o f die Islamic year, Ramadan, is the obligatory m o n t h o f fasting, and every M u s l i m w h o has the duty o f fasting (some are relieved o f this obl igat ion due to illness or for other reasons) should abstain f rom food, dr ink , and sexual pleasure d u r i n g the hours o f daylight. The first day o f the tenth m o n t h , Shawwal, marks the end o f the fast and is a day o f great rejoicing. Concerning the order t o fast, the Qur 'an declares:

The month of Ramadan, in which the Qur'an (began to be) sent down as a pure source of guidance for people, and, (when prac-ticed,) as clear signs of guidance and the Criterion (between truth and falsehood). Therefore, whoever of you is present at this month must fast it , and he who is so ill that he cannot fast or is on a journey must fast the same number of other days. God desires ease for you, and desires not hardship for you, so that you can complete the number of the days required, exalt God for that He has guided you, and it is hoped that you may give thanks (due to H i m ) . (Baqara 2:185)

According to the Qur 'an , the fasting hours are as fol lows:

Eat and drink until you can discern the white streak (of dawn) against the black streak (of night) ; then complete the fast until night sets in. (Baqara 2:187)

Thus, the fast should start when the first thread o f l ight is vis-ible at dawn (between one and a half, or t w o hours before sun-rise, depending on the time o f year), and be maintained unt i l sun-set (the beginning o f the n ight ) .

Ramadan is a m o n t h o f blessings, and its most distinctive r i t -uals are the predawn meal (sahur), the fast-brealdng meal (iftar), and the special congregational prayers held after die iftar (tarawih).

There are several sayings o f Prophet M u h a m m a d concerning this m o n t h :

"Dur ing Ramadan the doors to mercy are opened, the doors to 28

Hell are fastened, and the devils are struck with chains."

"During Ramadan the doors of mercy are opened, the doors to Hell are fastened and the devils are beaten with chains.""

Prophet M u h a m m a d recommended that Musl ims partake o f the predawn meal:

30 "Eat sahur. There is blessing in this."'

I t is advised that the fast-breaking meal be eaten quickly.

"People who break fast quickly (observing the Prophet's tradi-tion) always live an auspicious l i f e . " 3 1

As reported by the Companions, "The Prophet w o u l d break his fast quickly and pray the evening prayer quicldy; he never delayed these." 3 2

I n some M u s l i m societies, people w h o go to the mosques for evening prayer take a light meal along w i d i them, like cheese, olives, etc. W h e n the call for evening prayer is heard, diey share this food w i t h the other people i n the mosque, and then pray together.

The practice o f breaking fast quickly can be observed in those w h o go o n the minor pilgrimage (umm) during Ramadan in Makka and Madina. Mil l ions o f Muslims prepare a practical meal, and sit i n the environments o f the Grand Mosque, the Ka'ba, and the Masj id al-Nabi , eating dates, and dr ink ing Zamzam water (water f r o m the blessed well near Ka'ba), and then proceed to pray as a congregation.

Le t us look at the m o n t h o f Ramadan and its spiritual char-acteristics more closely.

One day, w h e n Prophet M u h a m m a d went u p to Sa'd ibn Ubada, the latter took out a piece o f bread and some olives. The Prophet ate these. Later he said, " M a y those w h o are fasting have

iftar at your tables, may good people partake, and may the angels

pray for y o u . " 3 3

Prophet M u h a m m a d t o l d us:

" I f a person invites a fasting person to iftar, they wi l l earn bless-ings as i f they have fasted without any decrease on the blessings of the one who fasted." 3 4

I t is reported that tarawih prayer d u r i n g Ramadan, a prayer

that comes between night iisha) prayer and the witr prayer, is a

means for people t o be forgiven their sins. Prophet M u h a m m a d

said the f o l l o w i n g o n this matter:

' I f a person prays on the holy nights of Ramadan, believing in its blessings and hoping for reward only from God, praying tarawih prayer for His pleasure, they wil l be forgiven their past sins." 3 5

"The person who, believing in the virtue and reward of the action, prays to God on the nights of Ramadan wil l be forgiven past minor sins.

The fol lowing hadith describes how blessed fasting i n Ramadan

is and h o w fasting is much more than l i m i t i n g what one eats and

drinks, but is also the control o f one's hands, tongue and eyes;

d u r i n g Ramadan, Musl ims should not criticize or gossip about

others.

"Almighty God said: Any good deeds or form of worship per-formed by a human being (has an idea) of self-benefit. But fast-ing is not like this. Fasting is done pur