“Abu Sa‘Iyd R.A. that Rasulullah S.W. once performed I’itikaaf for the first ten days of Ramadhaan. Thereafter he mad I’itikaaf in a Turkish tent (inside the musjid) for the middle ten days. Thereafter he raise his head out of the tent and said, “Verily in search of Laylatul Qadr did I perform I’itikaaf for the first ten days, then for the middle ten days. Then someone (an angel) came and told me. “It is in the last ten days whosoever has made I’itikaaf with me should continue for the last ten days”. I had indeed been shown that night and then made to forget, which it shall be. And verily did I see myself prostrating to Allah with my forehead on mud on the morning after the night. Seek Laylatul Qadr the last ten nights of Ramadhaan; seek it among uneven ones”.
Abu Hurayrah reports that Rasulullah S.W. S.W. said, “Whosoever eats on one day of Ramadhaan without a valid reason or excuse or genuine illness (acceptable in Shari-ah), shall never be able to compensate for that day even by fasting the rest of his life”
Reported by Ahmad, Tirmizhi, Abu Dawood, and Ibn Majah.
Abu Ubaidah (Radhiallaahu Ánhu) reports: “I have heard RasuluLlah (Sallallaahu Álayhi Wasallam) saying: “Fasting is a protective Shield for Man, as long as he does not tear up that protection’
“Protective shield” here means just as a man protects himself with a shield, similarly fasting protects him from his well-known enemy – ‘Shataan’. In other Ahaadith, we are told that fasting saves one from Allah’s punishment and Hellfire in the Hereafter. Once somebody inquired from Rasulullah (Sallallaahu Álayhi Wasallam), “What causes the fast to be rent?” He replied: ‘Telling lies and backbiting.’
Abu,Hurayra (Radhiallaahu Ánhu) relates that Rasulullah (Sallallaahu Álayhi Wasallam) said: “Many of those who fast obtain nothing through such fasting except hunger, and many a one performs “Salaat” by’ night but obtains nothing by it, except the discomfort of staying awake.”
Ibn Umar (Radhi Allaho anho) relates: Rasulullah (Sallallaho alaihe wasallam) said: ‘Verily Allah and His Malaa’ikah send Mercy upon those who eat ‘Sehri’ (sower-Suhoor).”
“I trust that Hadhrat is in good health. I am making a request to you regarding research on the Mas`alah of the beard. I hope that you will enlighten me on the subject. We have heard that the Deobandis, Barelwis, Ahle Hadith and pious personalities of every faction have placed considerable stress on the beard.
In conclusion, I would like to list a few things which the Ulama of the Ahle Sunnat Wal Jamaat have branded as Bid`ah. All Muslims of the Ahle Sunnat Wal Jamaat must necessarily abstain from such acts. Those who practice these acts are not from the Ahle Sunnat, rather they belong to the Ahle Bid`ah:
To have all sorts of functions and festivities at the gravesites.
To solidify the graves.
To construct domes at the graves.
To drape sheets (Chadars) over the graves.
To prostrate at the graves.
To make Tawaaf there.
It is noted that when people feed as a token of Isaal-e-Thawaab then some Miajee (molvi) has to read something (over the food / at the feast). Some people call it Faatihah Shareef and others call it Khatam Shareef. Upon cursory inspection of this act it appears to be commendable, and some people are smitten by it purely due to this external façade. However, some points regarding it need to be studied:
If the most sacred group of Islaam the Sahaabah (radhiAllaahu anhum) are not spared in Maududi‟s opinion, then how is he going to value the saints, jurists, Muhadditheen, Ulama and Sufiya who came thereafter. Consequently he has advised his followers that criticising the elders of the Ummat is a part of Imaan. He writes in the explanation of the Kalimah under section 3 of his “Dastoor Jamaat-e-Islaami”: “Do not make anyone besides Rasulullaah (sallAllaahu alaihi wasallam) a basis of truth. Do not regard anyone as free of criticism, nor be involved in anyone‟s “mental slavery”. Judge every person according to the perfect standard shown by Allaah Ta`ala.” (Page 24)
A delicate point and issue arises as to the validity of making tawassul (means of mediation) by using the names Nabi (sallAllaahu alaihi wasallam) and or pious predecessors. My opinion on this matter is that it is permissible to use Nabi (sallAllaahu alaihi wasallam), Ambiyaa (alaihimus salaam), the Sahaabah-e-Kiraam (radhiAllaahu anhum) or any other pious predecessor as a means of mediation in dua. The manner of doing this will be to say: O Allaah! Through the mediation of so and so pious accepted servant of yours, accept my dua, or fulfil my certain need.