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Sayings Of The Holy Prophet

• “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded.” (Sahih Bukhari, Volume 1, Book 2, No. 38)

• “It is better for a leader to make a mistake in forgiving than to make a mistake in punishing.” (Al-Tirmidhi, Hadith 1011)

• “Anyone who believes in God and the Last Day (of Judgment) should not harm his neighbor. Anyone who believes in God and the Last Day should entertain his guest generously. And anyone who believes in God and the Last Day should say what is good or keep quiet.” (Sahih Al-Bukhari, Volume 8, Book 73, No. 47)

• “Seven kinds of people will be sheltered under the shade of God on the Day of Judgment…They are: A just ruler, a young man who passed his youth in the worship and service of God…one whose heart is attached to the mosque…two people who love each other for the sake of God…a man who is invited to sin…but declines, saying ‘I fear God’…one who spends his charity in secret, without making a show…and one who remembers God in solitude so that his eyes overflow.” (Riyadh-us-Salaheen, Hadith 376)

• “It is better for any of you to carry a load of firewood on his own back than begging from someone else.” (Riyadh-us-Saleheen, Chapter 59, Hadith 540)

• “‘…what is the best type of Jihad (struggle).’ He answered: ‘Speaking truth before a tyrannical ruler.’” (Riyadh us-Saleheen Volume 1:195)

• “…you should show courtesy and be cordial with each other, so that nobody should consider himself superior to another nor do him harm.” (Riyadh-us-Saleheen. Hadith 602)

• “(Each one) of you should save himself from the fire by giving even half of a date (in charity). And if you do not find a half date, then (by saying) a pleasant word (to your brethren).” (Sahih Bukhari, Volume 2, Hadith 394)

• “In the name of God, I put my trust in God. O God, I seek refuge in Thee lest I stray or be led astray or cause injustice or suffer injustice or do wrong or have wrong done to me!” (Fiqh-us-Sunnah, Volume 2, No. 67b)

• “Righteousness is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” (An-Nawawi’s “Forty Hadith,” Hadith 27)

• “Do not turn away a poor man…even if all you can give is half a date. If you love the poor and bring them near you…God will bring you near Him on the Day of Resurrection.” (Al-Tirmidhi, Hadith 1376)

• “Avoid cruelty and injustice…and guard yourselves against miserliness, for this has ruined nations who lived before you.” (Riyadh-us-Salaheen, Hadith 203)

Stinginess Draws Allah’s Wrath

How often we forget the blessings of Allah. This forgetfulness leads us to stinginess and pride. Our nature and with the less fortunate change as if they are people who have no worth.

A story mentioned in Surah Al-Qalam of the Qur’an about certain brothers who inherited a garden is a great reminder for all of us. Ibn Abbas (May Allah be pleased with him) said the polytheists of Quraish were likened to the people of the garden. The garden had trees and plants of various fruits, and the time for harvest had come.

Allah said: “When they swore” secretly “to pluck the fruits of the (garden)” i.e. to harvest it; “in the morning” to avoid being seen by the poor and needy, lest they should be forced to give them some fruits in charity.

So, the young men swore without saying Insha Allah (If Allah wills). Consequently, Allah the Almighty foiled their plans and sent over their garden a fire that burnt it and left nothing behind.

Allah said: “Then, there passed by on the (garden) something (fire) from your Lord at night and burnt it while they were asleep. So the (garden) became black by the morning, like a pitch dark night (in complete ruin).” “Then they called out one to another as soon as the morning broke,” i.e. they got up in the morning and told each other: “Go to your tilth in the morning, if you would pluck the fruits,” i.e. go early to your garden and pluck the fruits before the poor and needy come asking you for charity.

“So they departed, conversing in secret low tones,” “No Miskin (poor man) shall enter upon you into it today,” “And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom).” Ikrimah and Ash-Shu’abi said they went with rage and bad intention against the poor. “But when they saw the (garden),” “they said: Verily, we have gone astray”, i.e. we have lost our way to our own garden. Then they realized: “Nay! Indeed we are deprived of (the fruits)!”, i.e. we have been punished because of our bad intentions and were deprived of the blessing of our tilth.

And, “the best among them said” (Ibn Abbas, Mujahid and others said he was the best and the most moderate and just one among them).

“Did I not tell you: why do you not say: Insha’Allah (If Allah wills).” Meaning, to say a good word instead of what you have intended.

“They said: “Glory to Our Lord! Verily, we have been Zalimun (wrong-doers).” Then they turned one against another, blaming. They said: “Woe to us! Verily, we were Taghun (transgressors and disobedient),” They regretted and showed sorrow but it could not help them. They confessed their sin after they had been punished.

The men are said to be brothers who inherited that garden from their late father who used to give a lot in charity. But, when they inherited the garden they stopped giving in charity and intended to deprive the poor of its fruits. Thereupon, Allah the Almighty punished them and meted out to them the severest of penalties.

Allah has commanded that Zakah must be taken out on agricultural produce and should preferably be paid on the day of harvesting. He says: “Eat of their fruit when they ripen, but pay the due thereof (its Zakah, according to Allah’s Orders l/lOth or 1/20th) on the day of its harvest.” (Qur’an, 6:141)

– Stories of the Qur’an by Ibn Katheer

Finding A Worthy Purpose To Devote Our Life For

It has disappointed so many, while also pleased many others. People have died chasing it and people who didn’t chase also died. Its joys and hardships are but temporary delusions.

How many times does it deceive us with its illusions? It can captivate the heart, blind the one besotted by it, and also burden us with worries. It is none other than the Dunya!

“Know that the life of the world is merely a game and a diversion and ostentation, and a cause of boasting among you and trying to outdo one another in wealth and children, like the plant-growth after rain, which delights the cultivators. Then it withers, you see it turning yellow, and then it becomes broken stubble. In the hereafter, there is terrible punishment, but also forgiveness from Allah and His good pleasure. The life of the world is nothing but the enjoyment of delusion.” (Qur’an, 57:20)

If we stop to think about those who are titled “successful” in this world, they are primarily those who have amassed a money. But if you look at the best of worldly pleasures, you know that what is of benefit one day, is harmful the next day. Joys are tainted with grief and our wishes never cease. Death will certainly overtake us though we have many more aspirations remaining.

Allah says: “Yet still you prefer the life of the world, when the hereafter is better and longer lasting.” (Qur’an, 87: 16 -17)

So, why do so many choose to run frantically after this life? Because rewards are seen and experienced on earth. If we perform our duties well, we are promoted or given a pay rise. Imagine if we were told that $10,000 await us every time we do an Umrah, we may try to go everyday, regardless of the hardship.

The reward in the everlasting life cannot be experienced here. For instance, the Prophet (peace be upon him) said if we knew how great the reward for praying in the first row of the Masjid was, we would compete with each other to do that. But let the first row aside, do we even attend the prayer in the Masjid?

Charity is one of the big deeds that will help us in the hereafter. The best charity is the one when we give so discreetly that our left hand doesn’t know what our right hand gives. But when the time for charity comes, our bills suddenly become very important. We get reminded of our rents and other expenditure.

As Muslims, our goal should be the pleasure of Allah. Our destination should be In Sha Allah Paradise. This does not mean we must sit in the Masjid all day. No. Instead, we should make everything we do in this life a means to make us successful in the hereafter.

The world looks up to celebrities as role models. But what happens when they lose their luster? What happens when they become old and weak?

They’re all reduced to a bunch of memories. Of what use one may wonder?! If you ponder and seek guidance from the Qur’an, you will realize that the only thing that truly matters at the end of the day is the way we have lived our lives – how many good deeds we have done and how less sins we have committed. This is the test for which the world has been created.

Hasan Al-Basri, who was a famous Tabi’ee (student of the Sahabah), described the world as being only three days. The day that has passed by and so there is no hope in it.

The day you are living in and so it is proper that you should make the most of it. The day that is to come, about which you don’t know if you will be a part of it.

Thanking And Being Grateful To Allah For The Wealth Bestowed Upon Us

Being Grateful To Allah and Thanking him for the favours and wealth conferred upon us
Sahih Muslim Book 42, Number 7070:
Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Look at those who stand at a lower level than you but don’t look at those who stand at a higher level than you, for this would make the favors (conferred upon you by Allah) insignificant(in your eyes). Abu Mu’awiya said: Upon you.

Avoiding Envy and jealousy over wealth
Sahih Muslim Book 42, Number 7068:Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: When one of you looks at one who stands at a higher level than you in regard to wealth and physical structure he should also see one who stands at a lower level than you in regard to these things (in which he stands) at a higher level (as compared to him).

The world is a prison-house for a believer and Paradise for a non-believer.
Sahih Muslim Book 42, Number 7058:Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The world is a prison-house for a believer and Paradise for a non-believer.

The world is like a dead lamb in the eyes of Allah
Sahih Muslim Book 42, Number 7059: Jabir b. Abdullah reported that Allah’s Apostle (may peace be upon him) happened to walk through the bazar coming from the side of ‘Aliya and the people were on both his sides.There he found a dead lamb with very short ears. He took hold of his ear and said: Who amongst you would like to have this for a dirham? They said: We do not like to have it even for less than that as it is of no use to us. He said: Do you wish to have it (free of any cost)? They said: By Allah, even if it were alive (we would not have liked to possess that), for there is detect in it as its ear is very short; now it is dead also.Thereupon Allah’s Messenger (may peace be upon him) said: By Allah, this world is more insignificant in the eye of Allah as it (this dead lamb) is in your eye.

Wealth Spent on oneself , one’s family and on others(the poor and needy) is money saved for the Hereafter , Wealth spent is wealth saved

Sahih Muslim Book 42, Number 7061:Mutarrif reported on the authority of his father: I came to Allah’s Apostle (may peace be upon him) as he was reciting: “Abundance diverts you” .He said: The son of Adam claims: My wealth, my wealth. And he (the Holy Prophet) said: O son of Adam. is there anything as your belonging except that which you consumed, which you utilized, or which you wore and then it was worn out or you gave as charity and sent it forward?

Sahih Muslim Book 42, Number 7063:Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: A servant says, My wealth. my wealth, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people.This hadith has been narrated on the authority of al-‘Ala’ b. ‘Abd al-Rahman with the same chain of transmitters.

Spend and Allah will spend on you
Sahih Muslim Book 5, Number 2178:Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying that Allah, the Most Blessed and High, said: O son of Adam, spend. I will spend on you. The right hand of Allah is full and overflowing and in nothing would diminish it, by overspending day and night.

Excellence of Spending on ones family and saving them from want
Sahih Muslim Book 5, Number 2180: Thauban reported Allah’s Messenger (may peace be upon him) as saying: The most excellent dinar is one that a person spends on his family, and the dinar which he spends on his animal in Allah’s path, and the dinar he spends on his companions in Allah’s path. Abu Qilaba (one of the narrators) said: He (the narrator) started with family, and then Abu Qilaba said: Who is the person with greater reward than a person who spends on young members of his family (and thus) preserves (saves them from want) (and by virtue of which) Allah brings profit for them and makes them rich.

Importance of being modest and having Humility and doing Justice to others inspite of being wealthy
Sahih Muslim Book 42, Number 7067:’Abdullah b. ‘Amr b. al-As reported that Allah’s Messenger (may peace be upon him) said: How would you be, O people. when Persia and Rome would be conquered for you?’ Abd at-Rahman b Auf said: We would say as Allah has commanded us and we would express our gratitude to Allah Thereupon Allah’s Messenger (may peace be upon him) said: Nothing else besides it? You would (in fact) vie with one another, then you would feel jealous. then your relations would be estranged and then you will bear enmity against one another. or something to the same effect.Then you would go to the poor emigrants and would make some the masters of the others.
Allah Hafiz.

He Who Kneels Before Allah Can Stand Before Anyone

Bismillaahi wa’Alaa barakatillahi (“[I am eating] In the name of Allah (swt) and with the blessings of Allah (swt)”). These words are spoken before taking a meal to express our gratitude for the food on our table.

Food is life, a gift from Allah (swt) given to humans for sustenance. The Qur’an states “O believers, eat the clean things we have provided you, be grateful to Allah if you sincerely want to obey Him” (7:158).

The resources that Allah (swt) has provided to us are His gifts, and by respecting them, we are in turn being grateful to Allah (swt). No human can produce his own sustenance; we are, in essence, living off of the fruits of the earth, which are gifts from Allah. The food which we garner from the earth is our only means of sustenance. Without that food, we cannot survive. Hence, we owe our everyday existence to Allah, for Allah is our Provider and our Sustainer, ar-Razzaq being one of His many names.

According to the Qur’an and Sunnah, Muslims must follow certain etiquette, before, during and after eating, not only to be satiated with what is given to us, but also to be grateful and appreciative of the gifts of food and life that Allah (swt) has blessed us with. During a meal, Muslims have to abide by certain protocol to show their gratitude towards Allah (swt) and respect for His gifts. Prophet Mohammad (saw) said “mention the Name of Allah and eat with your right hand, and eat of the dish which is nearer to you (Bukhari VII; 65:288). In the Qur’an, Allah (swt) says, “Eat and drink but do not waste by excess, for Allah does not love the wasters” (VII: 31). Islamic law emphasizes the importance of remembering and thanking Allah (swt) while eating and only consuming enough food to survive. “A Muslim eats in one intestine (i.e. he is satisfied with a little food) while a Kafir (unbeliever) eats in seven intestines (eats much)” (Bukhari VII, 65:308).

Gluttony is considered wasteful. When one has greater access and availability of food and resources, one should take only what is necessary to sustain oneself without over-consumption. If there is an excess of food, then one must distribute it to the needy instead of hoarding or throwing it away.

Many of us are guilty of leaving food on our plates and trashing leftovers from the refrigerator. The amount of food wasted by well-off people could easily feed the famished stomachs of young children all around the world. Homelessness and starvation could lessen if charity were practiced locally. Major epidemics, famine and hunger could also be reduced if the right steps were taken to distribute food evenly round the world instead of having the wealthy few cache a majority of the resources. If charity were practiced more frequently, and an understanding that food and resources of this world are a blessing and gift from Allah (swt) were more widespread, then may be food shortage and hunger wouldn’t be so widespread today.

As the centuries have passed, people who can afford to, eat more, while those who can’t are left famished and dying. It is important to understand that Allah (swt) is the Sustainer of life and provides many of us with resources so we can preserve our lives. How we use the gifts of Allah (swt) is important. If we throw away these gifts instead of carefully cherishing them and sharing them with the needy, then we are disrespecting Allah’s gifts and being ungracious.

Because food is the key to life, Allah (swt) has outlined rules for us to respect food and treat it as a valuable and important part of our lives. Remembering Allah (swt) for His gift is integral to understanding the value of food. When Muslims are done with their meals, they must say, “Al-hamdu lill’hilladhi at-amana’ wasaq’n’ waja-alana minal muslimin.” (“All praise is due to Allah (swt) who gave us food and drink and made us Muslims”) (Tirmidhi). It is our duty to show our gratitude for our food by sharing it with others, thus showing our thankfulness to Allah for our gift of life.

By Mahruq Siddiqui
SIDDIQUI is a UC Irvine Alumna with a B.S. in Information and Computer Science.

Hidden Sadaqah Extinguishes Allah’s Wrath

Sadaqah (optional charity) refers to helping others in any way, by giving them in charity, by spending some time with them, listening to them attentively, directing them to the right path, feeling for them, smiling to them, removing whatever may harm them in streets, etc. All these are instances of sadaqah in its comprehensive sense.
Hidden sadaqah is what one gives in secret with no one but Almighty Allah knowing about it. When one gives charity to a needy person in secret, one spares the needy person the feelings of inferiority he may experience if given charity in front of other people.

Hidden sadaqah will help the needy meet their needs and will also help them get rid of the negative feelings of envy and grudge they might have harbored towards the rich people.

Feelings of love and respect would grow then between the needy and rich people, and this, in turn, would positively reflect on the unity of society and bind its members with the bonds of love and cooperation.
When the poor’s needs are met in an atmosphere that preserves them their dignity, the tension they would live in because of need will decrease and their energy for work will increase. This will reflect positively on their social relations with others.

There are many poor people who are in dire need, yet they restrain from asking for charity. Hidden sadaqah will help them a lot and spare them exposure to humiliation.

Allah Almighty says about that kind of people: [(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity.] (Al-Baqarah: 273)
As for he who gives hidden sadaqah, the process of giving itself provides him with great happiness and purifies his soul. It helps him get rid of selfishness and develop feelings of cooperation with others. It is also a means of protecting his wealth, [for when he gives others, he wins their love, and thus spares himself the influence of their envy.] In essence, giving sadaqah reflects on the giver and benefits him [as much as it benefits the recipients].

Allah Almighty says: [….. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah’s Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.)…] (Al-Baqarah: 272)

Furthermore, hidden sadaqah helps its givers get rid of feelings of depression that they may experience. When one gives the poor, one feels deep happiness, especially when one hears them praying for one and expressing gratitude for one.

Contemplate the image Allah Almighty gives in the following verse that describes the example of the one who gives generously in charity: [And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour – so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah, of what you do, is Seeing..] (Al-Baqarah: 265)

Based on the above lines, the psychological analysis of the influence of hidden sadaqah on both the giver and the recipient shows that it extinguishes the humiliation of the recipient and the embarrassment of the giver. It creates between them such an atmosphere of peaceful coexistence that Almighty Allah is pleased with. Moreover, it extinguishes the wrath that Allah Most High may have towards the giver, for there is a divine hadith to the effect that ?the hidden sadaqah extinguishes Allah’s wrath.

Islam Doesn’t Claim To Be A New Religion Revealed To Muhammad (pbuh)

ISLAM is an Arabic word that is linguistically derived from silm or salamah; it denotes peace, wholeness, and submission. As a religion, Islam teaches us that it is only through submission to God’s will that we can find true peace – peace within ourselves, peace with fellow humans, as well as peace with God’s creation.

Islam does not claim to be a new religion revealed to Muhammad (peace be upon him). Rather it is essentially the same message revealed to all of God’s prophets and messengers from the beginning of time. Among these messengers were Noah, Abraham, Moses, Jesus, and Muhammad (peace be upon them all). A Muslim must believe in all of them as true messengers of God and must never discriminate between anyone of them.

The Qur’an states: “Say (O Muslims) we believe in Allah and in which was sent down to us and that which has been sent down to Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac), Yaqub (Jacob), and to Al-Asbat [(the offspring of the twelve sons of Yaqub (Jacob)], and that which has been given to Musa (Moses) and ‘Isa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam). (Al-Baqarah 2:136)

The fundamental beliefs of Islam can be summed up as follows:

1. Belief in the oneness and unity of God. This entails belief in God as the one and only Creator, Cherisher, and Sovereign Lord of the entire universe.

2. Belief in God’s angels. Angels are spiritual beings who are engaged in glorifying God and doing His bidding.

3. Belief in the Scriptures (revelations) that contain God’s communications to His prophets and messengers. Among the scriptures are [the original] Torah, [the original] Gospel, and finally the Qur’an, which confirm and preserve intact the pristine, perennial religion revealed to all of God’s prophets and messengers.

4. Belief in prophets and messengers. These were message-bearers from God, who called mankind unto God; they were ideal Muslims ( i.e., they submitted themselves wholly and totally to the will of their Lord). In this sense, the prophets are our true role models, as they represent the best of what humanity can aspire to and become.

5. Belief that both good and bad are decreed by God, as He alone is in charge of the entire universe.

6. Belief in the Last Day when all of humanity will stand before their Lord for final reckoning, where one’s good as well bad deeds will be scrutinized by the One Who knows all.

Besides the above fundamental beliefs, a Muslim observes the five pillars, and lives a morally and ethically exemplary life, according to the best of his or her ability.

1. The first and foremost of these pillars is testifying to the oneness of God. By testifying to the divine oneness, one is recognizing God as the sole entity to worship, to attach to Him one’s ultimate loyalty. Such recognition frees one from bondage of matter and values that enslave, cripple, and dehumanize one.

2. The next most important pillar is offering five daily Prayers at the appointed times: dawn, noon, mid-afternoon, dusk, and before retiring to bed. Prayer in Islam is a direct communion with God, without any intermediary; it bestows on us grace, serenity, tranquility, and peace.

3. The next foremost pillar of Islam is offering charity. A believer parts with at least a minimum of two and a half percent of his or her wealth for the poor and needy, although he or she is encouraged to give more.

4. Fasting in the month of Ramadan closely follows charity as the fourth pillar. It is an institution intended to teach empathy with the poor, besides inculcating in us the need to overcome and transcend our physical desires in order to deepen our spiritual awareness.

5. Finally, pilgrimage (Haj) to the House of God in Makkah, the House built by God’s prophets Abraham and his son Ishmael. Pilgrimage brings us face to face with people of all races and colors, and challenges us to break the walls that separate us from one another and to embrace the true brotherhood of humanity as the sacred bond that unites all of us under the lordship of the one and only God.

The above cardinal tenets and practices of Islam are intended to instill, nurture, and deepen the basic attitudes and values of submission to the will of God. Islam essentially means to lead a life of mindfulness of God while being compassionate to all of God’s creation. The Prophet (peace and blessings be upon him) was asked what was the best teaching of Islam; he said, “To feed the hungry and to spread greeting of peace to everyone, regardless of whether you know the person or not” (Ibn Majah and An-Nasa’i).

At the moral level, Islam teaches us to be truthful, honest, just, compassionate, virtuous; to shun all evils; to be ever bent on doing good deeds while sparing others of any harm or injury. Stated differently, it teaches us to think right, speak right, and act righteously.

At the spiritual level, Islam teaches cultivation of mindfulness of God: being grateful to Him, patient in adversity, and content with His decree and ever willing to make our will conform to His will.

Toward A Higher Level Of Fasting

It is Allah’s mercy, may He be glorified, that He placed no restriction on our eating and drinking during the rest of the year as long as what we consume is (i) Halaal, (ii) Tayyib (nutritious and clean), and (iii) not to be extravagant. We can eat or drink at any time, choosing from a wide variety of cuisines and delicacies: meats, dairy products, spices, herbs, leafy greens, fibers, staple grains, or frutis and vegetables, in whatever combination we like, because indeed the list of Halaal food is endless while the Haraam is only a restricted few.

The fact that Allah has made fasting obligatory is also a mercy from Him. Man’s nature is such that he takes for granted all good things that are easy to access and abundant in supply. He demeans their importance, and many a time, misuses them for his selfish needs.

Fasting from dawn to dusk with a conscious effort to abstain from sins of the tongue, ear, hands, eyes, or heart re-charges our faith and piety every year. Standing in prayers late at night while repenting our sins makes us more conscious of Allah throughout this month.

Think about it this way: Had this fasting not been obligatory, how many of us would have voluntarily fasted 30 days without any break? How many of us would have voluntarily listened to the Qur’an in prayer at night? How many of us would have willingly given a fixed portion of our wealth in charity to the needy? An honest answer shows us where we really stand as weak humans devoid of discipline and self-control. So definitely the obligation of fasting in Ramadan is a great mercy incurred upon us.

Muslims’ attitudes during Ramadan can really be divided into three types:

Only hunger
Prophet Muhammad (peace be upon him) mentioned this type of a person who leaves his eating, drinking and conjugal relations with his spouse, but does not give up indulging in sins like lying and backbiting. For example, you will see such a Muslim greet Ramadan with an attitude of dread, instead of excitement. They look forward to Eid with desperation as Ramadan goes on. You will notice them deliberately missing Taraweeh because “it is not Fard!,” lighting a cigarette as soon as the Maghrib adhan goes off, then missing the Salah in the Masjid as they stuff themselves to the hilt with food. Ramadan, to them, is a burden they cannot wait to offload from their backs.

“Many a person who fasts, gets nothing from his fasting except hunger and thirst.” (Ibn Majah, Ahmad)

Changed for a month
This fast is characterized by a believer becoming more conscious of Allah during Ramadan and therefore, trying to keep away from sins, and to fulfill Islamic obligations during this month. He gives up his bad habits, but temporarily, out of respect and sanctity for Ramadan. Consequently, you will see him or her change significantly during this month; becoming more devout and regular in worship Masha Allah, shunning gatherings that are a waste of time. However, this change may last only until the sighting of the Shawwal moon.

Superlative fasting
This is the higher form of fasting in Ramadan – the way how our Prophets and pious predecessors would fast. It is a fast that includes the heart; a fast in which the believer does not let negative emotions, sinful thoughts or vengeful feelings of animosity pervade his senses. As Sha’aban ends, he welcomes the opportunity of getting his sins forgiven. He gives up even mubah (permissible) actions to seize each moment as a precious gem to bond with Allah. He cautiously avoids situations that provoke anger or cause arguments with others, or those that ignite his lowly desires. You see him socializing less as Ramadan proceeds, his lips in visible motion, while doing mundane daily tasks, in remembrance of his Lord. During the last 10 nights, he can be seen earnestly supplicating and shedding tears in Sujood.

On the night before Eid, he holds back tears of sorrow while bidding Ramadan farewell. After Ramadan, you do not see him revert to a previous lifestyle of frivolity and carefreeness. Ramadan leaves him much improved in his piety and good deeds.

The good news is that this level of fasting is quite achievable, if one uses the opportunity to return to the Religion during this blessed month. This month has a night that is better than a thousand months, in which matters of Qadr are decided. Who knows, if we are sincere enough in our repentance and in our yearning for guidance, we may be a totally changed person before next Ramadan, Insha Allah.

Why Is Ramadan The Month Of Qur’an?

MAY you have a happy and blessed Ramadan! It is the month of the Qur’an as well as the month of all good deeds. A Muslim is recommended to read the Qur’an and do good deeds in this blessed month as much as he can. In this context, we recall the Prophetic Hadith addressed by the Prophet (peace be upon him) to his Companions on the last day of Sha’ban: “O people! A great month has come; a blessed month in which is a night better than a thousand months; a month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer (to Allah) by performing any of the (optional) good deeds in (this month), shall receive the same reward as performing an obligatory deed at any other time; and whoever performs an obligatory deed in (this month), shall receive the reward of performing 70 obligatory deeds at any other time. It is the month of patience, and the reward of patience is Paradise. It is the month of charity and a month in which a believer’s sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Hell-Fire, and he shall have the same reward as the fasting person, without his reward being diminished at all.” (Reported by Ibn Khuzaymah)

Ramadan is the month in which the Qur’an was revealed. Allah says: The month of Ramadan in which was revealed the Qur’an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month of Ramadan, he must observe Saum that month . . .” (Al-Baqarah 2:185)

This verse establishes the link between Ramadan and the Qur’an. We know that the Prophet (peace be upon him) was in the habit of retreating to Mount Hira during Ramadan and it was during one of these periods of contemplation that the Archangel Gabriel appeared to him with the first revelation. So Ramadan marks the beginning of the call to Islam and the prophetic mission of Prophet Muhammad (peace be upon him).

Secondly, when Ramadan Fasting became obligatory, the Prophet (peace be upon him) used to recite the Qur’an with Gabriel. Gabriel used to descend from the heavens every night to read everything that had so far been revealed to the Prophet (peace be upon him).

Thirdly, when we offer our Taraweeh prayers, it is recommended that over the course of the month recitation of the whole Qur’an be completed. This presents a great opportunity for those who haven’t read the whole Qur’an to hear it.

Optimal Benefit From Ramadan

Ramadan is a month of discipline, self-control, patience, and good behavior. In Ramadan, Muslims are expected to gain the fruits of fasting, namely, piety and consciousness of Allah. In this context, Allah Most High says in the Glorious Qur’an: “O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” (Al-Baqarah 2:183)

Ramadan is the most blessed month in the Islamic calendar. It is primarily a spiritual training course intended to help us cultivate essential virtues and skills in order to lead a meaningful life. Most often we live at a very superficial level of our existence, forgetting our true essence and identity as human beings.

In other words, we become totally preoccupied with the physical and material dimensions, forgetting the spiritual core of our personalities. Ramadan, therefore, comes to remind us of who we truly are and how we can discipline ourselves in such a way that we are fully awake to our full spiritual potential.

In order to benefit from the blessed month of Ramadan and its spiritual regimen, I suggest that we focus on the following:

Welcome Ramadan with great fervor and spirit and expect to come out of it fully transformed in body, mind, and soul.

Perform all of the acts of worship while being fully awake to their inner dimensions and meanings. Most often we allow ourselves to go through these rituals as mere mechanical chores with the result that we gain virtually no benefit from them either spiritually or morally.

Let your fasting be a fasting of body, mind, and soul.

Imam Ghazali once pointed out that a vast majority of people fast only for namesake. For while staying away from food, drink, and sexual gratifications, their minds, eyes, ears, tongue, and other faculties feast on haram (unlawful matters). Therefore, in order to gain any true benefit from our fasts, we need to impose a total self-restraint upon all our faculties and stay away from all sinful and idle thoughts, words, and actions, and nurture the thought and remembrance of Allah.

Ramadan is not merely a month of fasting; it is rather a season to cultivate all sorts of virtues and good habits. It is the perfect opportunity to break free of all negative habits that have been holding us back from achieving the true happiness and perfection that is ours as a birthright.

So seize the opportunity and focus on achieving real goals to make it a true life-changing and life-enhancing experience.

Ramadan is the month of empathy and generosity. In fact, one of the main purposes of fasting is to instill in us empathy for the poor and the less deprived. By exposing us to compulsory hunger, we are given a practical lesson in hunger and thirst and thus we become better motivated to empathize with the poor. Hence we are ordered to practice the optimum level of charity in the month of Ramadan.

Ramadan is the time to familiarize ourselves with the Qur’an, the true source of guidance, illumination, healing, and mercy-Allah’s perfect gift to humanity. We can only do justice to the Book when we go beyond merely chanting and memorizing it to reflecting and meditating upon the Revealed Word and respond to it in true spirit by acting upon its teachings.

One of the main purposes of all of the acts of worship in Islam is to cultivate in us a true sense of community and spirit of fellow humanity. Therefore, it is imperative that our compassionate words and acts be extended not only towards ourselves but also towards all of Allah’s creation.