Guide in Performing Solat Tasbeeh

A very great reward has been reported in Hadith for this solat and it fetches limitless reward. The Prophet s.a.w taught this solat to his uncle, Hazrat Abbas r.a. He observed: "By offering this solat, your former and latter, old and new, small and great, in brief, all of your sins will be forgiven."

He further observed: "If it is not possible, offer this solat once a week, once a month, once a year, offer this solat once during your whole life."

What makes Solat Tasbeeh distinctive compared to other sunat solat is the tasbih, tahmid and takbeer

- Subhanallah Walhamdulillah wa La ilaha Illallah wa Allahu Akbar wa La hawla wala quwwata illa billahil aliyil adzim- that will be recited exactly 300x in total in 4 rakaats (75x in each rakaat).

Method of performing Solat Tasbeeh

1) Make intention (niyyat) to perform the 4-rakaats of Solat Tasbeeh. (Nawaitu sunnat tasbeeh... )

2) After reciting Al-Fatihah and any desired surah, recite Subhanallah Walhamdulillah wa La ilaha Illallah wa Allahu Akbar wa La hawla wala quwwata illa billahil aliyil adzim (Tasbeeh)15x before going for Ruku'. 

3) Perform Ruku' and in Ruku' after you recite Subhana Rabbi al Adzimi wa bihamdih, recite Tasbeeh 10x 

4) Stand from Ruku', saying Sami Allahu li man Hamidah rabbana lakal hamdh, then recite Tasbeeh 10x 

5) Go for sujud (prostration) and recite Subhana Rabbi al a'La wa bihamdih, recite Tasbeeh10x 

6) In between sujud, after reciting Rabbighfirli warhamni wajburni walfaqni walzuqni wahdini wa'afini waffu anni, recite Tasbeeh 10x 

7) Sujud (prostration) AGAIN and after reciting Subhana Rabbi al a'La wa bihamdih, recite Tasbeeh 10x 

8) Rise from the second sujud and in a sitting position, recite again Tasbeeh 10x  

9) Then, stand up for 2nd rakaat and recite tasbeeh as how you did for the 1st rakaat. In the 2nd rakaat when you sit for Qa'dah 'Ula (or Tahiyat Awal), recite Tasbeeh 10x firstfollowed by at-Tahiyat. 

10) Repeat this for 3rd and 4th rakaat. 

11) At the end of the 4th rakaat, after reciting Tahiyat Akhir (at-Tahiyyat) - At tahiyatul mubarakatussalawatut tayyiba...you have now completed the Solat Tasbeeh.

Note: In all these 4 rakaat, you can recite any surah as there's no surah fixed for it. Du'a to be recited after Solat Tasbeeh (as attached) often practiced in Mazhab Shafie after performing Solat Tasbeeh.

Reference:
http://www.e-mosque.com.my/ibadatsunat/stasbih.html

Learning from the Surah of Al-Quran: Surah at-Tin (95: The Fig)

This surah begins with an oath which has been explained in several different ways by Quran scholars. The explanation most favoured by the author is that each item in the oath represents a different time-period in the history of humankind and the major prophets of those items:

(1) The fig stands for the period of the first humans and the Prophet Adam (PBUH), because it is said that he and his wife covered themselves with fig leaves in the Garden of Paradise.
(2) The olive stands for the period after the Flood and the Prophet Nuh (PBUH) because it is said taht he sent a dove out of the ark to find dry land and it came back with an olive leaf.
(3) Mount Sinai stands for the Prophet Musa (PBUH) and the beginning of the Jewish law, because this is the mountain where he received his revelation. Mount Sinai is the mount on which Torah was given to Musa a.s.
(4) 'This city of safety' refers to Makkah and the blessed Prophet Muhammad s.a.w (PBUH), whose period of prophethood shall last until the Last Day.

Allah then goes on to say that He created humans in the best of forms, and then reduced him to the lowest of the low-except those who believe and do good. What does this mean? The human being is the height of creation in that God blew something of His own breath and spirit into the humble form of clay from which Adam (PBUH) was made.Allah honoured Adam (PBUH) and his children above other creatures, giving humans the possibility of reaching a height even above the angels, through obedience. On the other hand, people who ignore their higher nature can come down to a level of behaviour much worse than the most savage animals. Even lions and other beasts of prey only kill because of hunger, as needed; people are capable of inflicting the most terrible torture and inhumane treatment on each other because of political ideas or religious intolerance or ethnic hatred. Everyday there are people who think up new weapons to cause more pain or destruction, who find new ways of causing suffering to others. Is this not truly the lowest of the low?

The surah ends by asking what could make people deny the final Judgement? After all, many of the worst criminals are never caught or punished during their lives on earth, and many people who do their best throughout their lives are never rewarded. We expect earthly judges to punish those murderers, drug-dealers, thieves, and other criminals who harm innocent people; shall not Allah s.w.t hand out exact justice to His creatures in the end?

- Surah Makki(8 verses)
- When we recite this verse in Arabic, we should answer 'Bala, wa ana 'ala dhalika minash-shahidin ( Yes, and I am one of those who bear witness to it) - Hadith from the collections of Ahmad, Tirmidhi, Abu Dawud and others.)

TRANSLATION:
Surah at-Tin (95: The Fig)

In the name of Allah, the Kindest and Most Merciful One..

1. By the fig and the olive,
2. and Mount Sinai,
3. and this city of safety,
4. Surely We made man in the best of forms,
5. then We bring him down (to be) the lowest of the low,
6. Except for those who believe and do good deeds: they shall have a never-ending reward.
7. What then, after this, can make you lie about the Judgement?
8. Is Allah not the wisest of Judges?

References:
i) http://quran.com/95
ii) http://www.quranexplorer.com/quran/ , go to Surah at-Tin
iii) Commentaries at http://lightofquran.wordpress.com/tafsir/surah-at-tin/
iv) The Meanings of the Noble Quran with explanatory notes(pg 1178) by Mufti Muhammad Taqi Usmani (Maktaba Ma'ariful Quran - Quranic Studies Publishers, Karachi, Pakistan)

Video recitation by Mishary Rashed al Efasy at --> http://www.youtube.com/watch?v=vZbDQ9na6Zc

Learning from Surah of Al-Quran: Surah al-'Alaq (96: The Clot/Read)

The first 5 verses of this Surah were the first revelation of the Quran. The Angel Jibra'il came to the Prophet Muhammad saw when he was on a spiritual retreat in a cave outside of Makkah, at the age of 40. The angel commanded him to read, and the Prophet s.a.w answered that he did not know how to read. Then the angel squeezed him and said again,'Read!', and the Prophet s.a.w again answered that he did not how to read. Finally, when the Angel Jibra'il squeezed him very hard and ordered him for the third time to read, the Prophet asked,' What shall I read?', and Jibra'il answered,'Read in the name of your Lord...' It seemed to the Prophet that these words were etched in his memory. The angel went out of the cave, and the Prophet Muhammad saw his shape fill the entire horizon He then told him,' I am the Angel Jibra'il and you, Muhammad, are the Messenger of Allah'. This beautiful story can be read in more detail in books of sirah.

The second part of the surah was revealted after the beloved Messenger of Allah (PBUH) was threatened by one of his main enemies, Abu Jahl. Before the Prophet even began to preach Islam openly, he went to the Ka'abah and prayed as Allah had taught him. The people of the Quraysh were curious, as they could that this new practice meant that he must have adopted some new religion. Abu Jahl, rather than waiting to ask what the prayer was all about, immediately began to ridicule the Prophet s.a.w and said that if he caught him with his face on the ground, he would step on his neck and rub his face in the dust! When the Prophet s.a.w heard about his remak he said:'If he did that, the angels would grab him right then and there.' (Hadith recorded by Bukhari, Tirmidhi, Nasa'i and others)

One of the most important lessons to be learned from this surah is the high value attached to reading and knowledge in Islam. In the days before Islam (jahiliyyah - days of ignorance) most people did not know how to read. Learning was a privillege for the rich upper classes or the priests. The command to read was the first revelation the Prophet received (Iqra' means to read outloud); later, when the Muslims were forced to fight to defend themselves, he freed any captive who could teach 10 Muslims to read. Islam is the first religion to encourage all of its followers to read, and study and learn as much as they can. At a time when women of almost all religions and cultures were not allowed to study, the Prophet s.a.w said:' The search for knowledge is a duty for every Muslim, male and female.'

Because early Muslims considered that learning was a way to worship Allah and earn His pleasure, they began to discover, invent and create many, many new things which changed human life on earth in every area: science, medicine, engineering, architecture, art, government and more. The first universities and public hospitals in the world were established by Muslims more than a thousand years ago, free for everyone who needed them. The story of the early Muslims and their achievements may be discovered in specialized history books, it is excitig ad full of surprises!

Why is knowledge so important? Knowledge feeds our minds and spirits, just as food feeds our bodies. The human ability to learn is one of Allah's great mercies to us, and one of the ways He has honoured us above the rest of His creatures. From the thrill of first learning how to walk or talk or tie your shoelaces, we continue to learn every day of our lives until we die. Knowledge is a comfort to the believer, a source of wisdom and guidance and a means to happiness.

Allah says in this surah that He teaches us 'by the pen' what we did not know. The most important knowledge is that which we can learn from the Quran and other religious writings on how to live; after religious knowledge, in importance comes any knowledge which is helpful for ourselves and others in society, animals, and the earth we are guardians (Khalifah)of. Knowledge is unlimited; it never ends. In the words of the Quran:'Above every knower there is One All-Knowing' (Yusuf 12:76) and Allah is the Knower of all. We should ask, as Allah has taught us, 'O Lord, increase me in knowledge' (Ta Ha 20:114)

- Surah Makki(19 verses)

- This surah contains As-Sajadah

TRANSLATION:

Surah al-'Alaq (96: The Clot/Read!)

In the name of Allah, the Kindest and Most Merciful One..

1. Read! In the name of your Lord Who created;

2. created man from a (tiny) clot, clinging (to its mother) 

3. Read! And your Lord is Most Generous,

4. Who taught by the pen,

5. taught man what he did not know.

6. No, but truly, man is arrogant;

7. he thinks that he needs no help (from Allah).

8. Surely the return (of all things) is to Allah.

9. Have you seen the one who prevents

10. a servant (of Allah) from praying?

11. Have you seen if he is following guidance,

12. or encourages righteousness?

13. Have you seen if he denies (the truth) and turns away?

14. Does he not know that Allah sees?

15. No, surely, if he does not stop We will grab him by his forelock;

16. a lying, sinful forelock;

17. Then, let him call his friends and protectors (as if they could help!)

18. We will call the angels of punishment (to deal with him!)

19. No! Do not obey him! But prostrate yourself and come nearer (to Allah).

 References:

i) http://quran.com/96

ii)http://www.quranexplorer.com/quran/ , go to Surah al- 'Alaq

iii)http://lightofquran.wordpress.com/tafsir/surah-al-alaq/

iv) The Meanings of the Noble Quran with explanatory notes(pg 1181) by Mufti Muhammad Taqi Usmani (Maktaba Ma'ariful Quran - Quranic Studies Publishers, Karachi, Pakistan)

 Video recitation by Mishary Rashed al Efasy at --> http://www.youtube.com/watch?v=LWOPw1LTdlM

Purpose of Covering Your Aurat

PURPOSE OF COVERING AURAT

The evidence from Al-Quran and al-Hadith clearly indicates that the issue of covering aurat is primary (qati'e and usul). In addition it is also one of the main sins advocated by Shaitan because exposing the aurat could lead to various other sins; zina (illegal sexual intercourse), pregnancy due to zina, killing of child from zina, divorce due to adultery and many more. Al-Qur'an renders evidence that Shaitan advocates exposure of aurat as its main strive:

"Then Shaitan whispered suggestions to them both in order to uncover that which was hidden from them of their private parts..." (Al-A'raf: 20)

In summary, among the main purpose Islam advocates the covering of aurat for both man and woman are as folowing:-

a)       To differentiate between man and beast.

Allah SWT said in Al-Qur'an:

"O children of Adam! We have bestowed raiment upon you to cover yourselves and as an adornment." (Al-A'raf: 26)

It is clear from the above ayat that covering of aurat is ordained to every human being (children of Adam). Those who refrain from the order has clearly outcast himself from the category of children of Adam and descend into the category of beast that does not have the ability to follow Allah's enjoinment to cover aurat. 

b)       To protect woman from being molested

This is clear as per my explanation above according to Surah Al-Ahzab ayat 59.

c)        As an attire or identification for Muslim.

In Surah Azhab ayat 59 Allah SWT said: « ... That will be better, that they should be known (as free respectable women)...»

The above ayat elucidates that covering the aurat is an emblem of a Muslim.  Allah SWT also said:

وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ

"And anyone who honours the symbols set up by God  [shall know that] verily, these [symbols derive their value] from the God-consciousness in the [believers'] hearts " ( Al-Haj : 32 )

d)        Sign of profesionalism.

We could observe today that a number of organizations and restaurants prescribe certain dress code to its employee and guests to ensure high standards of professionalism. For example, it would impossible to find someone wearing slippers in an international convensyen at PICC, Putrajaya. Nor could we come across employees of PETRONAS wearing slippers at their office in the twin towers. All of them need to comply with the dress code ordained by their organization to show professionalism. Compare this with the owner of a grocery store that does not need to maintain any professionalism and could wear any attire he wants. 

Islam as a professional way of live is also complete with its guidelines that cover every aspect of life; from private acts (going to the toilet) to administration of the country and economy. Nonetheless, Islam would not prescribe guidelines that are irrational and cause hardship to its followers. Therefore, the dress code in Islam would by no means cause nuisance to Muslims. Conversely it provides professionalism to those who embrace the guideline. 

e)       As a trial from Allah SWT to test the takwa of Muslims.

This is clear as Allah elucidates in Al-Quran that: "...Who has created death and life that He may test you which of you is best in deed." (Al-Mulk: 2)

AREN'T WE ALL AFRAID and SCARED OF ALLAH's PUNISHMENT??

Source taken from:

http://www.zaharuddin.net/index.php?option=com_content&task=view&id=510&Itemid=72

Rules Pertaining Sajdah When As-Sajdah Verses Being Recited

Ruling 1: Whenever the word Sajdah available on the margin of each ayat in Al-Quran being recited, performing Sajdah or prostration becomes WAJIB (obligatory).

Ruling 2: How to perform Sajadah-i-Tilawat? First say Allahu Akbar and then perform Sajdah. You should not raise your hands. While in the position of Sajdah, you should recite at least thrice – Subhana rabbi’al a’la wabihamdih. After that you raise your head saying Allahu Akbar. Thus, Sajdah-i-Tilawat has been performed.

Ruling 3: Better to be in standing position before performing Sajadah-i-Tilawat. However, if you are performing the Sajdah in the sitting position, perform Sajdah and then, rise from the Sajdah saying “Allahu Akbar” and then, sit down and then, you do not stand, even then, it is right.

Ruling 4: Sajdah is WAJIB on a person who recites the particular verse and he who hears it whether the latter person is sitting while hearing the Quran recitation or he is busy in other affairs and has heard the verse of Sajdah unintentionally. It is better to recite the verse of Sajdah quietly so as to make the Sajdah obligatory on others.

Ruling 5: The conditions which are must for solat, are the conditions for the Sajdah-i-Tilawat also:- a) Being in ablution b) Being pure of the place for the salat c) Being pure of the body and the dress d) Prostrate towards the Qiblah.

Ruling 6:If the person is not in the state of ablution at that time, he should perform the Sajdah at some other time. It is not necessary to perform Sajdah instantly.

Ruling 7: If a person is under obligation to perform many Sajdahs, he should perform them NOW if he has not performed them as yet. They should  be performed at any time while you’re still alive J. If he does not perform them at all, he will be sinner.

Ruling 8: Being in the state of menstruation, if a woman hears from a person the verse of Sajdah she is not under obligation to perform Sajdah.

Ruling 9: When a person is ill while hearing the Sajdah and are not strong enough to perform Sajdah, he should perform it by hinting as he does while offering the solat.

Ruling 10: If a person recites the verse of Sajdah during solat, he should immediately perform it in the state of salat and then recite the remaining portion of the surah and then, he should perform the Ruku’.  It is still valid to perform Sajdah after the solat but he or she incurs sin.

Ruling 11: Following rules no.10 and committing the sin of not performing Sajdah, there’s no way of pardon EXCEPT Taubah(repentance) and begging of forgiveness from Allah.

Ruling 12: After reciting the verse of Sajdah, if one immediately, goes to Ruku’ and intends during the Ruku’ that he is doing this Ruku’ for Sajdah-i-Tilawat also, the sajdah is valid. Even when he or she does not have the intention in the Ruku’and goes to perform sajdah in the routine, Sajdah-i-Tilawat will also be valid whether he makes intention or not.

Ruling 13: If a person, while offering solat, hears the verse of Sajdah from someone else, he should not perform the sajdah during the solat, rather it should be performed after the solat. If he performs it during the solat, it will NOT be valid. He will have to do it again and will incur sin as well.

Ruling 14: Sitting on the same place, if a person repeats many times the verse of Sajdah, only one Sajdah will be obligatory whether he performs it at the end of all the recitals or at the end of the first recital and repeats it again and again. But if he keeps changing his place and repeated the same verse, he will have to perform the sajdah as many times as the number of recitals of the same verse.

Ruling 15: If, sitting at the same place, a person recited many verses of Sajdah, he should perform as many sajdahs as the number of Sajdah verses.

Ruling 16: If a person recited a sajdah verse in the sitting position, then he stood up and did not move and repeated the same verse, while standing at the place where he was sitting, he is under the obligation to perform only one Sajdah.

Ruling 17: If a person recited the Sajdah verses at a place and went somewhere else for some piece work; he, again came the same place and repeated the same verse, he will be under obligation to perform two Sajdahs.

Ruling 18: A person recited a sajdah verse sitting at a place. He, then, got busy with some other engagement sitting at the same place after ending the recitation of the Quran, such as taking food or sewing, or feeding milk to the baby for woman. And then, one recited the same verse at the same place. Thus, performing of two Sajdahs became obligatory.

Ruling 19: During a solat, if a person recited the Sajdah verse and did not perform the Sajdah and he, again, intended for solat at the same place and recited the same Sajdah verse during the solat and performed the Sajdah-i-Tilawat during the solat, this Sajdah is sufficient for both the Sajdahs however, if he changes the place, the second Sajdah will be obligatory.

Ruling 20: If a person recited the Sajdah verse during the solat and performed it during the solat and again, intended another solat at the same place and recited the same Sajdah verse, now , he must perform the Sajdah, again, during the solat.

Ruling 21: The place of the Sajdah reciter did not change and one recited the same verse, again and again, in the sitting of the same place but the place of the listener has changed. The ones who listens to the Sajdah verse at one place, then, at the second place and then at the third place. Only one Sajdah is obligatory for the reciter and several Sajdahs are obligatory for the person who listens to it. The listener will be under the obligation to perform as many Sajdahs as the number of places at which he heard the Sajdah verse.

Ruling 22: If the place of the listener did not change, and the place of the reciter has changed, the reciter will be under obligation to perform Sajdah, according to the number of places changed by him and the listener will be under obligation to perform only one Sajdah.

Ruling 23:Reciting the whole Surah, giving up the Sajdah verse is Makruh and prohibited. No person should give up the Sajdah verse. Thus, doing as such will be denial from performing Sajdah.

Ruling 24: There is no harm if a person recites no verse except the Sajdah verse. If he does so while offering the solat, there is a condition also that the verse should be so long that it is equal to three small verses; however, it is better that he should recite such a verse alongwith one or two other verses.

Ruling 25: A person hears a Sajdah verse from and Imam and then joins the congregation behind him, he should perform the Sajdah alongwith the Imam. If the Imam has performed the Sajdah, there are 2 forms; Firstly, he performs the rakaat in which the Imam has recited the sajdah verse, he need not perform the Sajdah and it will be deemed that he has performed that Sajdah also. Secondly, he does not offer that rakaat, he is under obligation to perform the Sajdah separately, after ending the solat with the Imam.

Ruling 26: If a Sajdah verse is heard from a Muqtadi, the performing of Sajdah will not become obligatory neither on him nor on the Imam and nor on those who are participating in that solat; however, the people who are not participating in that solat whether they never offer solat  or are offering another solat, will be under obligation to perform the Sajdah.

Ruling 27: The laughter during the Sajdah-i-Tilawaat does not invalidated the ablution; however, it invalidates the Sajdah.

Ruling 28:If a woman stands close to a man, it does not invalidate Sajdah-i-Tilawaat.

Ruling 29:If the Sajdah-i-Tilawaat becomes obligatory during the solat, its immediate performance is obligatory. No delay is permitted.

Ruling 30: The Sajdah outside the solat cannot be performed in the solat and that of the solat cannot be performed outside the solat; rather it cannot be performed in another solat also. Thus, if a person recites the Sajdah verse while offering the solat and does not perform the Sajdah accordingly, he will be a sinner and there is no way except that he repents on it and Allah Most Merciful of all may pardon due to His Grace.

Ruling 31:The Sajdah verse should not be recited during the Jummah, Eids and Sirri Solat  because the Muqtadis will get suspicious to perform Sajdah.

Ruling 32: If the Sajdah verse is recited during the solat and the Ruku’ is performed immediately or after reciting two or three verses, and the intention for performing this Sajdah is also made at the time of performing the Ruku’, the Sajdah will be performed. Similarly, if the Sajdah for the solat is performed after the recitation of the Sajdah verse i.e; after performing the Ruku’, Qaumah, etc., even then, this Sajdah will be performed and there is no need of intention also.

HIJAB for women in Islam, Christianity and Hinduism

HIJAB FOR WOMEN IN ISLAM, CHRISTANITY AND HINDUISM:

1. HIJAB FOR WOMEN IN ISLAM: 

It mention in Surah Noor, says:

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. [Al-Qur’an 24:31]

 According to Qur’an and Sunnah there are basically 6 criteria for observing hijab:

1. Extent:The first criterion is the extent of the body that should be covered. This is different for men and women. The extent of covering obligatory on the male s to cover the body at least from the navel to the knees. For women, the extent of covering obligatory is to cover the complete body except the face and the hands upto the wrist. If they wish to, they can cover even theseparts of the body. Some scholars of Islam insist that the face and the hands are part of the obligatory extent of ‘hijab’.

All the remaining five criteria are the same for men and women.

2. The clothes worn should be loose and should not reveal the figure.

3. The clothes worn should not be transparent such that one can see through them.

4. The clothes worn should not be so glamorous as to attract the opposite sex.

5. The clothes worn should not resemble that of the opposite sex.

6. The clothes worn should not resemble that of the unbelievers i.e. they should not wear clothes that are specifically identities or symbols of the unbelievers’ religions.

“O Prophet! Tell thy wives and daughters, and the believing womenthat they should cast their outer garments over their persons (when abroad); that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful.”[Al-Qur’an 33:59]

The Qur’an says that Hijab has been prescribed for the women so that they are recognized as modest women and this will also prevent them from being molested.

2. HIJAB FOR WOMEN IN CHRISTIANITY :

“A women shall not wear anything that pertains to a man, not shall a man put on a woman’s garment, or all who do so are an abomination to the Lord your God”[In the Book of Deuteronomy Ch 22 Verse 5]

“In like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing”“But, which is proper for women professing godliness, with good works.[I Timothy Ch 2 Verse 9-10]

“But every women who pray or prophesies with her head uncovered dishonores her head, forThat it one and the same as if her head were shaved”For if a women is not covered (head), let her also be shorn. But of ot os shameful for a women to be shorn or shaved , let her be covered.”[I Corinthians Ch 11 Verse 5-6]

Strict then Islam , in Christianity if women don’t cover the head punishment is shave her head.

“You have heard that it was said to those of old not commit adultery , but I say unto you , any one look at women after lust , he already committed adultery in his heart”[Matthew Ch 5 Verse 27-28] 

3. HIJAB FOR WOMEN IN HINDUISM:

God made you women , so that you shall lower your gaze , do not look at men , keep your feet close cover you hear and should not disclose the garment , which should conceal with the veil” [Rig Veda Book 8 Hymn 33 Mantra 19-20]

“ It’s not good , that man covering this thigh with female garment”[Rig Veda Book 10 Hymn 85 Mantra 30]

 When Ram saw the Parushu Ram coming , he tell to Seta.“ O Seta keep yourselves in the veil and lower you gaze”[Maha veera Chritra Act 2 page on 71]

WHAT IS I'TIKAF?

I`tikaf is the seclusion and staying in the mosque with the intention of becoming closer to Allah. This was the practise of the Prophet SAW, during the last ten days of Ramadhan especially. He would do it during other months as well. It is a unique form of worship in which a person gives up all his activities, abandons his attachments, associations and routines and enters the mosque for a specific period of time. 

I’tikaf in the last ten days of Ramadan is sunnah Kifayah. Al-Bukhari and Muslim record from 'Aishah that during the last ten days of Ramadan, the Messenger of Allah would wake his wives up during the night and then remain apart from them (that is, being busy in acts of worship). A narration in Muslim states: "He would strive [to do acts of worship] during the last ten days of Ramadan more than he would at any other time."

Aisha reported that with the start of the last 10 days of Ramadhan, the Prophet SAW used to tighten his waist belt (i.e. work hard) and used to pray all the night, and used to keep his family awake for the prayers. [Bukhari]

RULES GOVERNING I'TIKAF

 1. In each mosque, at last one person should sit in I’tikaf. If he does so, the requirement of Sunnah is fulfilled for the whole locality. However, if no person performs I’tikaf, the whole locality is responsible for not observing the Sunnah. Therefore, the residents of locality should make sure that some person is performing I’tikaf in their mosque. If no such person is available, they should prepare someone to do so. 

2. The time of this I’tikaf commences immediately after the sunset of the 20th day of Ramadhan. Therefore, a person who wants to sit in I’tikaf, must enter the mosque before sunset on that day, so that sunset takes place while he is in the mosque.

3. The main requirement for a valid I’tikaf is that one remains in the limits of the mosque throughout the period of I’tikaf and never comes out of it, except for the necessities like easing oneself by attending the call of nature.

4. The “limits of the mosque” for the purpose of I’tikaf are restricted to the places meant for offering salah and determined as such by the founders of the mosque or by its administration. Therefore, the places like the place of ablution, toilets etc., are not included in the “limites of a mosque” for the purpose of I’tikaf. Therefore, if a person enters these places without the aforesaid necessity, his I’tikaf shall terminate.

5. One can go out of the mosque during I’tikaf only for the following needs:

(i) To answer the call of nature.

(ii) To make obligatory ghusl, i.e. in the state of impurity (janabah) (It should be remembered that it is not allowed during I’tikaf to go out of the mosque for having a non-obligatory bath, like the bath of Friday etc.)

(iii) To bring food where no other person is available to bring it. In this case it is allowed either to bring food to the mosque or to have food elsewhere outside the mosque.

(iv) To offer the jum’ah prayer, if no jum’ah prayer is offered in the same mosque in which he is sitting in I’tikaf.

(v) To move to another mosque in the event of a serious danger to one’s life or property.

6. It is advisable that a person performing I’tikaf avoid all unnecessary activities and spends the most of his time in the acts of worship, like salah, recitation of the Holy Qur’an or making dhikr or tasbeeh. However, it is makruh to remain silent totally.

7.The following acts result in terminating the I’tikaf:

(i) To leave the mosque even for a moment without the aforesaid needs.

(ii) To remain outside the mosque after fulfilling the aforesaid needs. 

(iii) To have sexual intercourse, or emission through some other intentional acts like kissing, cuddling etc., which are totally prohibited in I’tikaf.

(iv) Any act which breaks one’s fast, like eating, drinking etc. (Since fasting is pre-condition for a valid masnun I’tikaf, the I’tikaf is automatically terminated by breaking of the fast).

8. If the I’tikaf is terminated for any reason, it becomes obligatory on the relevant person that he makes qada’ of the I’tikaf for one day only (He needs not to perform I’tikaf for ten days.). For example, started a masunu I’tikaf on 21st night of Ramadan with intention to sit in I’tikaf for ten days, but on 25th of Ramadan he came out of the mosque mistakenly or unconsciously, his I’tikaf is thus terminated. Now, he has to make qada’ of one day only. He needs not to repeat the I’tikaf for ten days, nor for five days. He is required to make qada’ only for one day. Therefore, he can discharge this obligation by starting I’tikaf for one day, either in the same Ramadan, or after Ramadan by keeping a nafl fast, or in the next Ramadan. If he elects to perform qada’ in the same Ramadan, he can sit in I’tikaf before the sunset of 25th Ramadan (in which his I’tikaf was terminated) and observed I’tikaf up to the sunset of 26th. His obligation will be discharged. Then, he is at liberty either to go home or to continue his I’tikaf as nafl (and not as a sunnah or wajib.)

VIRTUES OF PERFORMING I'TIKAF

 Hadhrat Ali Ibn Husain RA narrates from his father that Rasullullah SAW said: “He who observes the ten days I’tikaf during Ramadhan will obtain the thawaab of two Hajj and two Umrah.” (Bayhaqi)

Hadhrat Abdullah bin Abbas RA reported that Rasullullah SAW said: “Whosoever for Allah’s sake did even one days i’tikaf, Allah would keep him away from Jahannam by trenches.” (Tabarani)

Hadhrat Ibn Abbas RA reported that Rasullullah SAW said, (about him who engages in i’tikaf), “that he is safe from sin and he also gets that reward which everyone (outside i’tikaf) gets for pious deeds.” (Ibn Majah)

One of the virtues of I’tikaf , is the seeking and engaging in worship seeking Laylatul Qadr. Hazrat Abu Saeed Khudri(RA) reports that Rasullullah SAW once performed I’tikaf for the first ten days of Ramadhan. Thereafter he made I’tikaf in a Turkish tent (inside the masjid) for the middle ten days. Thereafter he raised his head out of the tent and said, “Verily in search of Laylatul Qadr did I perform I’tikaf for the first ten days, then for the middle ten days…….”(Mishkaat)

WHAT DO YOU DO DURING I'TIKAF?

 1) One should engage oneself in tilawat of Quran, durud and salawat upon Nabi SAW, istighfar and nafil salat.

2) He should abstain from all types of sin and guard his ears, eyes, heart, thus deriving maximum benefit from the I’tikaf.

3) The mu’takif should remember that he is the guest of Almighty Allah, therefore he should be extremely careful of his behaviour in the House of Almighty Allah.

4) The main objective of I’tikaf is to seek Laylatul Qadr, therefore the mu’takifin (brothers in I’tikaf) should exert themselves during the odd nights of Ramadhan.

HOW AND WHERE SHOULD MUSLIMAH PERFORM THEIR I'TIKAF?

According to the Shafi’es, Malikis, Hanbalis, I’tikaf can only be performed in the Masjid. Hence, men will sit in the male section whilst females will perform their I’tikaf in the female section of the masjid. It is not permissible to perform I’tikaf at home according to the above mentioned scholars. However, the Hanafi scholars state that it is permissible for females to perform their I’tikaf at home in a place which is reserved for salat. Cognizance must be taken of the fact that women must not be in menses or post-natal (nifas), similarly she must take permission from her husband to sit in I’tikaf.

VALID REASONS FOR LEAVING THE MASJID DURING I'TIKAF?

1. To answer the call of nature.

2. To pass wind.

3. To make wudhu.

4. To take an obligatory bath.

5. To proclaim the azan even if one is not the muazzin.

REWARDS FOR I'TIKAF - http://askaquestionto.us/question-answer/itikaf/what-is-the-reward-for-itikaf

REFERENCES:

i)  http://www.al-islam.edu.pk/Islamicmonths/ramdan4.htm

ii) http://www.epondok.com.my/index.php?p=mutiarailmu/iktikaf.php ( a must read for those who can understand Malay language as its complete and comprehensive)

iii) http://books.themajlis.net/node/191

iv) http://the-deen.co.uk/itikaf-q-a/ (EXCELLENT site for any Q&A you have on I'tikaf)

v) http://www.missionislam.com/ramadan/itiikaf.htm (EXCELLENT commentaries on hadith)

vi) I'tikaf for Women. http://spa.qibla.com/issue_view.asp?HD=1&ID=313&CATE=183

vii) http://askaquestionto.us/question-answer/itikaf/what-is-the-reward-for-itikaf

viii) Aims of I'tikaf. http://www.muslimconverts.com/ramadhaan/itikaaf.htm

ix) http://islambestreligion.wordpress.com/tag/itikaf-for-women/

x) http://www.duas.org/ramazan/Eteqaaf.htm