Ramadan internet finds thread

Henia · September 5, 2006

How to Seek Laylatul-Qadr

Laylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience.

If this is facilitated for him, all of his previous sins will be forgiven.

Praying Qiyaam

It is recommended to make a long Qiyaam prayer during the nights on which Laylat ul-Qadr could fall. This is indicated in many hadeeths, such as the following:

Abu Tharr (radhiallahu `anhu) relates:

"We fasted with Allah's Messenger (sallallahu `alayhi wa sallam) in Ramadaan. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadaan) left. Then he stood with us (that night - in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed. So we said, 'Allah's Messenger! Wouldn't you pray with us the whole night?' He replied:

'Whoever stands in prayer with the imaam until he (the imaam) concludes the prayer, it is recorded for him that he prayed the whole night.'?" [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-Bayhaqi. Their isnad is authentic.]

Point of benefit:

Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyaam) with the imaam and to pray witr with him as well, for the Prophet (sallallahu `alayhi wa sallam) said: "When a man prays with the imaam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il]

Abu Hurayrah (radhiallahu `anhu) narrated that the Messenger (sallallahu `alayhi wa sallam) said:

"Whoever stands (in qiyaam) in Laylat ul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]

Making Supplications

It is also recommended to make extensive supplication on this night. `A'ishah (radhiallahu `anha) reported that she asked Allah's Messenger (sallallahu `alayhi wa sallam), "O Messenger of Allah! If I knew which night is Laylat ul-Qadr, what should I say during it?" And he instructed her to say:

Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me." [Recorded by Ahmad, Ibn Majah, and at-Tirmithi. Verified to be authentic by Al-Albani]

Abandoning Worldly Pleasures for the Sake of Worship

It is further recommended to spend more time in worship during the nights on which Laylat ul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah. `A'ishah (radhiallahu `anha) reported:

"When the (last) ten started, the Prophet (sallallahu `alayhi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family." [Al-Bukhari and Muslim]

And she said:

"Allah's Messenger (sallallahu `alayhi wa sallam) used to exert more (in worship) on the last ten than on other nights." [Muslim]

Things that break the fast( sawn)Apart from hayd (menstruation) and nifaas (post-natal bleeding), other things that can break the fast are only considered to do so if the following three conditions apply: if a person knows that it breaks the fast and is not ignorant; if he is aware of what he is doing and has not forgotten that he is fasting; if he does it of his own free will and is not forced to do it.

Among the things that break the fast are actions that involves the expulsion of bodily fluids, such as intercourse, vomiting, menstruation and cupping, and actions that involve ingesting matter, such as eating and drinking. (Majmoo? al-Fataawa, 25/148)

Among the things that break the fast are things that are classified as being like eating or drinking, such as taking medicines and pills by mouth, or inject

ions of n

ourishing substances, or blood transfusions.

Injections that are not given to replace food and drink but are used to administer medications such as penicillin and insulin, or tonics, or vaccinations, do not break the fast, regardless of whether they are intra-muscular or intravenous. (Fataawa Ibn Ibraaheem, 4/189). But to be on the safe side, all these injections should be given during the night.

Kidney dialysis, whereby the blood is taken out, cleaned, and put back with some chemicals or nourishing substances such as sugars and salts added, is considered to break the fast. (Fataawa al-Lajnah al-Daa?imah, 10/190).

According to the most correct view, suppositories, eye-drops, ear-drops, having a tooth extracted and treating wounds do not break the fast. (Majmoo? Fataawa Shaykh al-Islam, 25/233, 25/245).

Puffers used for asthma do not break the fast, because this is just compressed gas that goes to the lungs ? it is not food, and it is needed at all times, in Ramadaan and at other times.

Having a blood sample taken does not break the fast and is permissible because it is something that is needed. (Fataawa al-Da?wah: Ibn Baaz, no. 979).

Medicines used by gargling do not break the fast so long as they are not swallowed. If a person has a tooth filled and feels the taste of it in his throat, this does not break his fast. (From the fataawa of Shaykh ?Abd al-?Azeez ibn Baaz, issued verbally).

The following things do NOT break the fast:

Having the ears syringed; nose drops and nasal sprays ? so long as one avoids swallowing anything that reaches the throat.

Tablets that are placed under the tongue to treat angina and other conditions - so long as one avoids swallowing anything that reaches the throat.

Anything inserted into the #######, such as pessaries, douches, scopes or fingers for the purpose of a medical examination.

Insertion of a scope or intra-uterine device (IUD or ?coil?) and the like into the uterus.

Insertion into the urethra ? for males or females ? of a catheter, opaque dye for diagnostic imaging, medication or solutions for cleansing the bladder.

Dental fillings, tooth extractions, cleaning of the teeth, use of siwaak or toothbrush - so long as one avoids swallowing anything that reaches the throat.

Rinsing, gargling or applying topical mouth sprays - so long as one avoids swallowing anything that reaches the throat.

Subcutaneous, intramuscular or intravenous injections ? except for those used to provide nourishment.

Oxygen.

Anaesthetic gases ? so long as the patient is not given nourishing solutions.

Medications absorbed through the skin, such as creams and patches used to administer medicine and chemicals.

Insertion of a catheter into veins for diagnostic imaging or treatment of blood vessels in the heart or other organs.

Use of a laparoscope (instrument inserted through a small incision in the abdomen) to examine the abdominal cavity or to perform operations.

Taking biopsies or samples from the liver or other organs ? so long as this is not accompanied by the administration of solutions

Gastroscopy ? so long as this is not accompanied by the administration of solutions or other substances

Introduction of any instrument or medication to the brain or spinal column

Anyone who eats and drinks deliberately during the day in Ramadaan with no valid excuse has committed a grave major sin (kabeerah), and has to repent and make up for that fast later on. If he broke the fast with something haraam, such as drinking alcohol, this makes his sin even worse. Whatever the case, he has to repent sincerely and do more naafil deeds, fasting and other acts of worship, so as to avoid having any shortfall in his record of obligatory deeds, and so that Allaah might accept his repentance

?If he forgets, and eats and drinks, then let him complete his fast, for Allaah has fed him and given him to drink.? (Reported by al-Bukhaari, Fath, no. 1933). According to another report, ?He does not have to make the fast up later or offer expiation (kafaarah).?

If a person sees someone else who is eating because he has forgotten that he is fasting, he should remind him, because of the general meaning of the aayah (interpretation of the meaning): ?? Help one another in righteousness and piety?? [al-Maa?idah 5:2], and the hadeeth, ?if I forget, remind me?; and because of the principle that this is an evil action (munkar) that must be changed. (Majlis Shahr Ramadaan, Ibn ?Uthaymeen, p.70)

Those who need to break their fast in order to save someone whose life is in danger, may break their fast and should make it up later on. This applies in cases where someone is drowning, or when fires need to be put out.

If a person is obliged to fast, but he deliberately has intercourse during the day in Ramadaan, of his own free will, where the two ?circumcised parts? (genitals) come together and the tip of the ####### penetrates either the front or back passage, his fast is broken, whether or not he ejaculates, and he has to repent. He should still fast for the rest of the day, but he has to make up the fast later on, and offer expiation (kafaarah), because of the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him): ?Whilst we were sitting with the Messenger of Allaah (peace and blessings of Allaah be upon him), a man came to him and said: ?O Messenger of Allaah, I am doomed!? He said, ?What is the matter with you?? He said, ?I had intercourse with my wife whilst I was fasting.? The Messenger of Allaah said, ?Do you have a slave whom you could set free?? He said, ?No.? He said, ?Can you fast for two consecutive months?? He said, ?No.? He said, ?Do you have the wherewithal to feed sixty poor people?? He said, ?No??? (Reported by al-Bukhaari, al-Fath, 4, no. 1936). The same ruling also applies in cases of zinaa (adultery or fornication), homosexuality and bestiality.

[Translator's Note: Having Intercourse from the back passage, adultery, homosexuality, and bestiality are major sins in Islam and are magnified if done during the day of Ramadhan.]

If a person has intercourse during the day on more than one day during Ramadaan, he must offer expiation for each day, as well as repeating the fast for each day. Not knowing that kafaarah is obligatory is no excuse. (Fataawa al-Lajnah al-Daa?imah, 10/321)

If a man wants to have intercourse with his wife but he breaks his fast by eating first, his sin is more serious, because he has violated the sanctity of the month on two counts, by eating and by having intercourse. It is even more certain in this case that expiation is obligatory, and if he tries to get out of it, that only makes matters worse. He must repent sincerely. (See Majmoo? al-Fataawa, 25/262)

Kissing, hugging, embracing, touching and repeatedly looking at one?s wife or concubine, if a man is able to control himself, is permissible, because it is reported in al-Saheehayn from ?Aa?ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to kiss and embrace his wives whilst he was fasting, but he was the most in control of his desire. With regard to the hadeeth qudsi, ?he keeps away from his wife for My sake?, this is referring to intercourse. But if a person get aroused quickly and is unable to control himself, then it is not permissible for him to kiss or embrace his wife, because that will lead to him breaking his fast, as he cannot be sure that he will be able to avoid ejaculating or having intercourse. Allaah says in a hadeeth qudsi: ?and he leaves his desire for My sake.? The Islamic guideline is that anything that leads to haraam is also haraam.

If a person is engaged in the act of intercourse and dawn comes, he is obliged to withdraw, and his fast will be valid even if he ejaculates after withdrawal, but if he continues having intercourse until after dawn, he has broken his fast, and he must repent, make the fast up later, and offer expiation

If morning comes and a person is in a state of janaabah (impurity following sexual intercourse), this does not affect his fasting. He or she is permitted to delay doing ghusl, whether it is for janaabah or following menstruation or post-natal bleeding, until after the sun has come up, but it is better to hasten to do ghusl so that one can pray.

If a person who is fasting sleeps and experiences a wet dream, this does not break his fast, according to scholarly consensus (ijmaa?), so he should complete his fast. Delaying doing ghusl does not break the fast, but he should hasten to do ghusl so that he can pray and so that the anegls will draw close to him.

If a person ejaculates during the day in Ramadaan because of something that he could have refrained from, such as touching or repeatedly looking at a woman, he must repent to Allaah and fast for the rest of the day, but he also has to make up that fast later on. If a person starts to masturbate but then stops, and does not ejaculate, then he has to repent but he does not have to make the fast up later on, because he did not ejaculate. The person who is fasting must keep away from everything that may provoke his desire, and he must repel any bad thoughts that come to him. However, according to the most correct opinion, if he emits prostatic fluid (madhiy), this does not break his fast.

The emission of wadiy, a thick sticky substance that comes out after urination, with no sense of physical pleasure, does not break the fast, and a person does not have to do ghusl, but he does have to do istinjaa? (clean his private parts) and do wudoo?. (Fataawa al-Lajnah al-Daa?imah, 10/279)

?Whoever vomits unintentionally does not have to make up the fast later on, but whoever vomits on purpose does have to make up the fast.? (Saheeh hadeeth narrated by al-Tirmidhi, 3/89). A person who vomits deliberately, by sticking his finger down his throat or applying pressure to his stomach, or deliberately smelling a repulsive odour, or looking at something that could make him vomit, is obliged to make up the fast later on. If he feels that he is about to vomit, but then it subsides by itself, this does not break his fast, because it is not something that he can control, but if the vomit comes into his mouth and he swallows it back down, this does break the fast. If a person feels sick in his stomach, he does not have to suppress the urge to vomit, because this could cause him harm. (Majaalis Sharh Ramadaan, Ibn ?Uthaymeen, 67).

If a person unintentionally swallows something that is stuck between his teeth, or if it is so small that he could not tell it was there or spit it out, this is counted as being part of his saliva and it does not break his fast. But if it is big enough to spit out, he should spit it out. If he spits it out, this is OK, but if he swallows it, this breaks his fast. If it can be diluted in the mouth, in whole or in part, and it has an added taste or sweetness, it is haraam for him to chew it. If any of this substance reaches the throat, this breaks the fast. If a person spits out water after rinsing his mouth, his fast is not affected by any moisture or wetness that is left behind, because he cannot help it.

If a person suffers from a nosebleed, his fast is still valid, because this is something that is beyond his control. (Fataawa al-Lajnah al-Daa?imah, 10/264).

If he has gum ulcers or his gums bleed after using the siwaak (tooth stick), it is not permissible for him to swallow the blood; he has to spit it out. However, if some blood enters his throat by accident, and he did not mean for that to happen, there is no need to worry. Similarly, if vomit rises in his throat then goes back down to his stomach without him intending for this to happen, his fast is still valid. (Fataawa al-Lajnah al-Daa?imah, 10/254).

With regard to mucus coming from the head (nose and sinuses) and phlegm coming from the chest by coughing and clearing the throat, if it is swallowed before it reaches the mouth, this does not break a person?s fast, because it is a problem which all people have; but if it is swallowed after it reaches the mouth, this does break the fast. However, if it is swallowed unintentionally, it does not break the fast.

Inhaling water vapours, as may happen to people working in desalination plants, does not break the fast. (Fataawa al-Lajnah al-Daa?imah, 10/276).

It is disliked (makrooh) to taste food unnecessarily, because this carries the risk that the fast may be broken. Examples of cases where it is necessary to taste food include a mother chewing food for an infant when she has no other way to feed him, tasting food to make sure that it is OK, and tasting something when making a purchase. It was reported that Ibn ?Abbaas said: ?There is nothing wrong with tasting vinegar or anything that one wishes to buy.? (Classed as hasan in Irwa? al-Ghaleel, 4/86; See al-Fath, commentary on Baab Ightisaal al-Saa?im, Kitaab al-Siyaam).

Using siwaak is Sunnah for the one who is fasting at all times of the day, even if it is wet. If a person who is fasting uses a siwaak and detects some heat or other taste from it and swallows it, or if he takes the siwaak out of his mouth and sees saliva on it then puts it back in his mouth and swallows the saliva, this does not break his fast. (al-Fataawa al-Sa?diyyah, 245). He should avoid any substance that can be diluted, such as the green siwaak, or siwaak that has any extra flavour added to it, like lemon or mint. He should spit out any small pieces that come off the siwaak in his mouth; he should not swallow them deliberately, but if he swallows them accidentally, there is no harm done.

If a fasting person is injured or suffers a nosebleed, or gets water or petrol in his mouth by accident, this does not break his fast. If he gets dust, smoke or flies in his mouth by accident, this does not break his fast either. Things that one cannot avoid swallowing, like one?s own saliva, or dust from grinding flour, do not break the fast. If a person gathers a lot of saliva in his mouth then swallows it on purpose, this does not break the fast, according to the most correct opinion. (al-Mughni by Ibn Qudaamah, 3/106).

If tears reach one?s throat, or if a person applies oil to his hair or moustache, or uses henna, and then detects the taste of it in his throat, this does not break his fast. Using henna, kohl or oil does not break the fast. (See Majmoo? al-Fataawa, 25/233, 25/245). This also applies to creams used to moisturize and soften the skin.

There is nothing wrong with smelling pleasant fragrances, using perfume or applying scented creams and the like. There is nothing wrong with a fasting person using bukhoor (incense), so long as he does not use it as snuff. (Fataawa al-Lajnah al-Daa?imah, 10/314).

It is better not to use toothpaste during the day, and to leave it till night-time, because it is too strong. (Al-Majaalis, Ibn ?Uthaymeen, p. 72).

To be on the safe side, it is better for the fasting person not to be treated with cupping (hijaamah). There is a strong difference of opinion on this matter. Ibn Taymiyah suggested that the one who has cupping done breaks his fast, but the one who does it does not break his fast.

Smoking breaks the fast, and it cannot be used as an excuse not to fast. How can a sin be taken as an excuse?!

Immersing oneself in water or wrapping oneself in wet clothes in order to cool down does not break the fast. There is nothing wrong with pouring water over one?s head to obtain relief from heat and thirst. Swimming is disliked, because it might make one break the fast (by swallowing water). If a person?s work involves diving and he can be sure that he will not get water in his mouth, there is nothing wrong with this.

If a person eats, drinks or has intercourse, thinking that it is still night, then he realizes that dawn has already broken, there is no harm done, because the aayah clearly states that it is permissible to do these things until one is sure that dawn has come. ?Abd al-Razzaaq reported with a saheeh isnaad going back to Ibn ?Abbaas (may Allaah be pleased with him) that he said: ?Allaah has permitted you to eat and drink so long as there is any doubt in your mind.? (Fath al-Baari, 4/135; this is also the opinion of Shaykh al-Islam Ibn Taymiyyah, Majmoo? al-Fataawa, 29/263).

If a person breaks his fast, thinking that the sun has already set when it has not, he must make up the fast later on (according to the majority of scholars), because the principle is that it is still day, and a fact that is certain cannot be rejected in favour of something doubtful. (Shaykh al-Islam Ibn Taymiyah thought that it was not necessary for a person in this situation to make up the fast).

If dawn breaks and a person has food or drink in his mouth, the fuqaha? are agreed that he should spit it out, and his fast is valid. This is like the ruling on one who eats or drinks because he forgets, then remembers he is fasting ? if he hastens to spit out the food or drink in his mouth, his fast is still valid.

Niyyah (intention) in fasting

Niyyah (intention) is a required condition in fard (obligatory) fasts, and in other obligatory fasts such as making up missed fasts or fasts done as an act of expiation (kafaarah), because the Prophet (peace and blessings of Allaah be upon him) said: “There is no fast for the person who did not intend to fast from the night before.”

(Reported by Abu Dawood, no. 2454. A number of the scholars, such as al-Bukhaari, al-Nisaa'i, al-Tirmidhi and others thought it was likely to be mawqoof. See Talkhees al-Hubayr, 2/188)

The intention may be made at any point during the night, even if it is just a moment before Fajr. Niyyah means the resolution in the heart to do something; speaking it aloud is bid’ah (a reprehensible innovation), and anyone who knows that tomorrow is one of the days of Ramadaan and wants to fast has made the intention. (Majmoo’ Fataawa Shaykh al-Islam, 25/215). If a person intends to break his fast during the day but does not do so, then according to the most correct opinion, his fast is not adversely affected by this; he is like a person who wants to speak during the prayer but does not speak. Some of the scholars think that he is not fasting as soon as he stops intending to fast, so to be on the safe side, he should make up that fast later on. Apostasy, however, invalidates the intention; there is no dispute on this matter.

The person who is fasting Ramadaan does not need to repeat the intention every night during Ramadaan; it is sufficient to have the intention at the beginning of the month. If the intention is interrupted by breaking the fast due to travel or sickness – for example – he has to renew the intention to fast when the reason for breaking the fast is no longer present.

Making the intention the night before is not a condition of general nafl (supererogatory) fasts, because of the hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon me one day and said, ‘Do you have anything [food]?’ We said, ‘No.’ He said, ‘In that case I am fasting.’” (Reported by Muslim, 2/809, ‘Abd al-Baaqi). But in the case of specific nafl fasts such as ‘Arafaah and ‘Aashooraa’, it is better to be on the safe side and make the intention the night before.

If a person embarks on an obligatory fast, such as making up for a day missed in Ramadaan, or fulfilling a vow, or fasting as an act of expiation (kafaarah), he must complete the fast, and he is not permitted to break it unless he has a valid excuse for doing so. In the case of a naafil fast, “the person who is observing a voluntary fast has the choice either to complete the fast or to break it” (reported by Ahmad, 6/342) – even if there is no reason to break it. The Prophet (peace and blessings of Allaah be upon him) got up fasting one morning, then he ate. (As reported in Saheeh Muslim, in the story of the al-hais (a type of food) that was given to him as a gift when he was in ‘Aa’ishah’s house; no. 1154, ‘Abd al-Baaqi). But will the person who breaks his fast for no reason be rewarded for the fasting that he has already done? Some of the scholars say that he will not be rewarded (al-Mawsoo’ah al-Fiqhiyyah, 28/13), so it is better for the person who is observing a voluntary fast to complete it, unless there is a valid, pressing reason for him to stop fasting.

If a person does not know that Ramadaan has started until after dawn, he has to stop eating and drinking for the rest of the day, and he has to make that day up later on, according to the majority of scholars, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no fasting for the one who does not have the intention to fast from the night before.” (Reported by Abu Dawood, 2454).

If a prisoner or captive knows that Ramadaan has begun by sighting the moon himself or by being told by a trustworthy person, he has to fast. If he does not know when the month is beginning, he must try to work it out for himself (ijtihaad) and act according what he thinks is most likely. If he later finds out that his fasting coincided with Ramadaan, this is fine according to the majority of scholars, and if his fasting came after Ramadaan, this is fine according to the majority of fuqahaa’, but if his fasting came before Ramadaan, this is not acceptable, and he has to make up the fast. If part of his fasting coincided with Ramadaan and part of it did not, what coincided with it or came after it is fine, but what came before is not OK. If the matter never becomes clear to him, then his fasting is fine because he did the best he could, and Allaah burdens not a person beyond his scope. (Al-Mawsoo’ah al-Fiqhiyyah, 28/84).

Henia · September 5, 2006

Found some resources for Kids and Ramadan to share...

Ramadan for Kids

Ramadan Calendar Chain

-Cut colored strips of construction paper into approx. 8" lengths.

(30 strips for each child) · Glue or staple strips of construction paper

into a chain.

-You will need 30 links (rings) in your chain. One for each day until the end of

Ramadan.

-Make a pretty pattern, alternate the colors of the rings.

-You may attach the completed chain to the bottom of your designed mosque

in project one or to other designs, e.g. a large crescent, or a star..

-Hang it on a wall or in a doorway.

-Everyday neatly tear off one of the rings all the way to the end of Ramadan.

Remind the children that Ramadan can be either 29 or 30 days

Charity Decorated Jar

Ramadan is that time of the year to rememer most the poor and the needy.

Charity is a big part of the celebration of the month of Ramadan. Ask the

children to bring a jar. Explain to them that in the jar they will collect coins

for the whole month of Ramadan. Help the children decorate the jar, using

colorful stickers of their choice. Let them collect coins in it , either from

their allowance or make an arrangement with their parents to give them

some of the change they have in their pockets, every day.for the remainder

of the month. At the end of the month, let the children count the change

and give it to the mosque or any other charity organization that helps those

in need.

Ramadan Lantern (Fanoos)

(read about Fanoos Ramadan, click here.)

Use white construction paper or use different color construction papers.

Use a stencil or trace for them the shape of the lantern.

They can then color it with red, yellow, blue, green, purple,gold, or silver

crayons, pencils, or markers. Every section of the fanoos should have a

different bright color. Otherwise, make all the sections of the fanoos from

different color construction paper and glue them together on a cardboard

backing so they could hang them on a string.

If you prefer you can trace for them

the three D model and let them color it. Fold one half on the other to

complete the circle and transform it into a stand alone fanoos. You may glue

the fanoos on a base of cardboard to make it easy to stand.

------------------------------------------------------------ Fanoos (Lantern) is just pure fun for the kids , nothing more. Of all the Islamic countries, Fanoos is most common in Egypt, as part of the culture, a tradition that goes back all the way to the reign of the Fatimid Caliphate. The night before Ramadan, the Caliph would go outside to look for the moon signaling the beginning of the month of Ramadan. The children of the town would go out with the Caliph and light the way for him. Each child would carry a fanoos and sing songs to welcome in the new month of Ramadan. Fanoos is traditionally made of tin and colored glass, with a candle inside. Some modern ones are battery operated, but do not have the same charm. Kids who grew up in the past century, before electricity were available, loved Fanoos as it was a way to have their own light and not just any light a colorful light . It was perfect light in the dark of the night. It is lighted with candles. Going out of their homes after they break their fast (if they fast) at sunset, the streets would be dark (no electricity) and the only light is coming from their fanoos. They get together and sing songs (singing "wahawy ya wahawy") and play kid games, or may visit an elder who tell them a story. Fanoos comes in different sizes and colors and even different shapes. Some manufacturers even made it in modern shapes, e.g. car, rocket, aeroplane ...etc. in addition to some old fashioned shapes of minarate, tree, crescent...etc. The painting by the Egyptian artist Ali Dessouqi's , bright and deceptively simple pantheon, shows kids playing with the fanoos.

Simple Night sky and moon Project

For younger children, Use black or blue construction paper for a night sky background. Use a

stencil or trace for them the shape of the crescent moon. They can color

it with white, yellow, gold, or silver crayons, pencils, or markers. If they

can draw stars by themselves, let them add stars, or let them stick on stars

(the self-sticking kind). You may also cut circles out of black paper, glue them

on a cardboard backing so the children could hang them on a string, and have

the children draw in with glitter pens near one edge to make the crescent shape.

That way they get the idea that the crescent is only a small part of the

whole circle of the moon.

The teacher could also let some children color in quarter, half, and

three-quarter moons to show the waxing and waning during the lunar month.