Daily Ramadhan Reminders (2021)

[Reminderz]

Want inspiration reminders throughout the month of Ramadhan? View the daily Ramadhan Reminders with the captions on the page below.

By: Maulana Huzaifa Saleh

[Reminderz]

Literally, Ṣawm means 'to abstain'. In the terminology of Islamic law, Ṣawm means to abstain from eating, drinking and sexual intercourse; with the conditions that one abstains continuously from dawn to sunset, and that there is an intention to fast. Therefore, should one eat or drink anything even a minute before sunset, the fast will not be valid. Similarly, if one abstained from all these things throughout the day but made no intention to fast, there will be no fast too.

Ṣawm or 'fasting' is an ʿibādah, an act of worship in Islām, regarded as its pillar and sign.

As far as the merit of this month is concerned, it has been said that Allāh has chosen this month to reveal Scriptures. Consequently, the Qurʾān was revealed in this very month. According to a narration from the Companion Ḥaḍrat Wāthilah ibn Asqaʿ رضي الله عنه appearing in the Musnad of Aḥmad, the Prophet ﷺ said that Abrahamic scriptures were revealed on 1st Ramaḍān, the Torāh on the 6th, the Evangel on the 13th and the Qurʾān on the 24th of Ramaḍān. In another narration from the blessed Companion Ḥaḍrat Jābir رضي الله عنه, it appears that Zabūr (Psalms) was revealed on the 12th of Ramaḍān and the Evangel on the 18th. [Ibn Kathīr]

All previous Books mentioned in the Ḥadīth cited above were revealed on dates given in their entirety. It is a peculiarity of the Qurʾān that it was sent from the Preserved Tablet down to the Firmament of the Earth in one night of the month of Ramaḍān, all of it. But it was revealed to the Prophet ﷺ gradually during a period of 23 years.

[Maʿāriful Qurʾān, Volume 1, Page 453 - 459]

[Reminderz]

Ramaḍān - Day 2

Imām al-Qurṭubī رحمه الله has said:

The event relating to Sayyidnā Yaʿqūb عليه السلام proves that it is wājib upon every Muslim when faced with distress or pain in the case of his person, children, family or property that he or she should seek redress from it by resorting to patience (ṣabr) at its best and by becoming resigned to and content with the decree of Allāh Taʿālā - and follow the example of Sayyidnā Yaʿqūb and other blessed prophets عليهم السلام.

Ḥaḍrat Ibn ʿAbbās رضي الله عنه has said: Allāh Taʿālā conferred upon Sayyidnā Yaʿqūb عليه السلام the reward of Shuhadā' (martyrs in the path of Allāh) for his ṣabr. And, in this Ummah too, whoever observes patience whilst in distress shall receive a similar reward.

[Maʿāriful Qur’ān, Volume 5, Page 144-145]

[Reminderz]

Allāh mentions in the Qurʾān:

يَا بُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُنْ فِيْ صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللهُ ۚ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ.

(Luqmān added), “O my dear son! Even if a deed were the weight of a mustard seed - be it hidden in a rock or in the heavens or the earth - Allāh will bring it forth. Surely Allāh is Most Subtle, All-Aware.
- Qurʾān, Sūrah Luqmān (31), verse 16

One should irrevocably hold the belief that the knowledge of Allāh Taʿālā surrounds every single particle of whatever there is in and around the expanses of the heavens and the earth with His most perfect power. Nothing can - be it the smallest of the small not commonly visible, or be it the farthest of the far, or be it behind layers upon layers of darkness and curtains - simply nothing can hide from the knowledge and view of Allāh Taʿālā. And Allāh can, when Allāh wills, cause it to be present, where Allāh wills. This is what is meant by this verse.

Then, the all-covering knowledge and power of Allāh Taʿālā is, in its own place, a basic belief of Islām - and certainly, a great proof of tawḥīd, the belief in the Oneness of Allāh.

[Maʿāriful Qur'ān, Volume 7]

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[Reminderz]

Ḥaḍrat Ibn ʿAbbās رضي الله عنه narrated that there were some people who had killed a lot of people unjustly and had committed a lot of shameful acts. They came to the Messenger of Allāh ﷺ and submitted before him, 'The religion (Islām) you (ﷺ) invite us to is, no doubt, very good, but we have a problem. We think about all those major sins we have already committed. Now, if we were to become Muslims, do you (ﷺ) have hope that our repentance will be accepted?' - thereupon Allāh ﷻ revealed the verse:

قُلْ يَا عِبَادِيَ الَّذِيْنَ أَسْرَفُوْا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوْا مِن رَّحْمَةِ اللهِ ۚ إِنَّ اللهَ يَغْفِرُ الذُّنُوْبَ جَمِيْعًا ۚ إِنَّهُ هُوَ الْغَفُوْرُ الرَّحِيْمُ

Say, (O Prophet ﷺ, that Allāh says), “O My servants who have exceeded the limits against their souls! Do not lose hope in Allāh’s mercy, for Allāh certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful."
[Qurʾān, Sūrah az-Zumar (39), verse 53]

Well before death arrives, sincere repentance made from sins, no matter how serious, even from kufr (disbelief) and shirk (ascribing partners to Allāh ﷻ) gets accepted. And by the virtue of genuine repentance, all sins will be forgiven (inshāʾAllāh) and no one should lose hope in the mercy of Allāh.

Ḥaḍrat ʿAbdullāh Ibn ʿUmar رضي الله عنه said that out of all the verses of the Qurʾān, this verse (39:53) brings the strongest message of hope for sinners.

[Maʿāriful Qurʾān, Volume 7, Page 573-574]

[Reminderz]

Allāh states in the Qurʾān:

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِيْ سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ ذَٰلِكَ مِنْ آيَاتِ اللهِ لَعَلَّهُمْ يَذَّكَّرُونَ

O children of Ādam! We have provided for you clothing to cover your nakedness and as an adornment. However, the best clothing is righteousness. This is one of Allāh’s bounties, so perhaps you will be mindful.
- Qur'ān, Sūrah al-Aʿrāf (7), verse 26

After having identified the dress of two kinds, that which covers the body properly and that which gives comfort and beauty, a third dress was mentioned by saying:

وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ
However, the best clothing is righteousness.

It means that everyone knows the two dresses mentioned, however, there is a third kind of dress, that of Taqwā - and that is the best of all dresses.

The dress of Taqwa, as explained by Sayyidnā Ibn ʿAbbās and ʿUrwh ibn Zubayr رضي الله عنهنا means right conduct, good deeds and fear of Allāh. (Ruḥ al-Maʿānī)

The sense is that the way the visible physical dress of human beings serves the purpose of covering the cover-worthy parts of the body, protecting from hot and cold weather and giving beauty and embellishment - very similarly, there is a spiritual dress, that of right and becoming conduct, good deeds and fear of Allāh. This libās or dress of Taqwā conceals human weaknesses and moral shortcomings. It delivers one from immediate hardships and ultimate losses. Therefore, it is the best of dresses one can wear.

[Maʿāriful Qur'ān, Volume 3, Page 557]

External beauty is for days a few, spiritual beauty is forever to view. Whilst external beauty will the eyes please, it is spiritual beauty wherein lies the heart's peace.

[Pearls of Wisdom, Shaykh Muftī Saiful Islām, Page 53]

[Reminderz]

The arabic word tawakkul [توكّل] means trust.

The sense is that the believer should have total trust in Allāh, One and Pure, free from all conceivable associations and ascriptions, not simply theoretically but in deeds too and in all states and conditions of one's life.

In a sound Ḥadīth, the Prophet ﷺ has said that this does not mean that one should abandon material causes and means when it comes to taking care of ones legitimate needs.

The point is that one should not consider material means and instruments as sufficient for real success, instead of which, one should do his best, subject to his ability and courage, to assemble and utilise necessary material means.

It is only after that one should entrust his matter with Allah, believing that He is the One who has created all the means and He is certainly the One who makes means to bear fruits. What would come to be has to be what He has willed.

In another Ḥadīth, the Prophet ﷺ has said 'Make a moderate effort to procure what you need through material means and then place your trust in Him.'

[Maʿāriful Qurʾān, Volume 4, page 154-155]

[Reminderz]

In Sūrah Kahf, Allāh mentions:

وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا
And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields etc.).

كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْئًا ۚ وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا
Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them.

وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا
And he had wealth and he said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men.
- Qurʾān, Sūrah Kahf, Verse 31-33

These verses describes the event of two people. One of whom had a lot of wealth and was proud of it, he refused to accept that there is any life after death, and if there is one, he claimed, he will be given more wealth and reward therein. His argument was that if Allah was not pleased with him, he would not have this amount of wealth in this world.

The other person, though less than him in wealth, was a true believer. He refuted the argument of the former by saying that the worldly wealth is not a sign of one being close to Allah, because the worldly benefits are given by Allah, in one way or the other, even to the disbelievers and sinful people, rather to the snakes, scorpions and beasts. It is a horrible mistake to presume that they are the signs of one's being approved by Allah. Therefore, neither your wealth is the proof of your behaviour being approved by Allah, nor my lesser wealth is a proof of disapproval by Him. Allah's approval or disapproval depends on one's faith and by deeds alone and not on the amount of wealth one has.

[Maʿāriful Qurʾān, Volume 1, Page 613]

[Reminderz]

In order for our duʿā to be answered, it is necessary that one appears before Allāh تعالى as weak, helpless and simply unable to hold on his own, modest and humble and submits to Allāh تعالى with total negation of what is supposed to be pride, dignity, honour, ego and then makes duʿā.

Duʿā is a thing of the soul which requires that its words match the feebleness and humbleness of the soul of the maker of that duʿā.

Allāh تعالى is All-Hearing (السميع), All-Knowing (العليم). Allāh تعالى knows what we show on the outside and what we hide on the inside. Allāh تعالى hears everything said quietly or loudly.

Therefore, when the voice of the Companions رضي الله عنهم reached a loud pitch during duʿā made on the occasion of the battle of Khaybar, the Messenger of Allāh ﷺ said:
You are not calling someone dead or absent that you say it in such a loud voice. Instead, your addressee is someone Hearing and Near, that is Allāh تعالى (so, to raise your voice is redundant).

Allāh تعالى has mentioned the duʿā of a righteous person in these words:

ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا
إِذْ نَادَىٰ رَبَّهُ نِدَاءً خَفِيًّا
This is a mention of the mercy of your Lord to His slave Zakariyah.
When he called his Lord, calling in a lowered voice.
- Qurʾān, Sūrah Maryam (19), Verse 2-3

The state of duʿā liked by Allāh تعالى is that it be asked of Him in a lowered and subdued voice.

[Maʿāriful Qurʾān, Volume 3, Page 691-693]

[Reminderz]

Allāh mentions in the Qurʾān,

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَقُوْلُوْا قَوْلًا سَدِيْدًا
O you who believe! Be mindful of Allāh and say what is right.
- Qurʾān, Sūrah al-Aḥzāb (33), verse 70

Immediately after the main guideline of 'اتقوا الله, fear Allāh', appears an instruction to start doing something particular. That is, the correction and reformation of one's speech. Though, this is nothing but a part of Taqwa in itself, yet it is one such part of it that should this come under control, all other remaining components of the comprehensive requirements of Taqwā would start becoming achievable automatically as the verse itself has promised that as a result of making one's speech truthful and straight, Allāh ﷻ will correct his deeds.

In other words it means that should you succeed in holding your tongue and avoiding errors of speech and get used to saying that which is correct, straight and right, Allāh ﷻ will correct every other deed you do and make all of them better. Then, concluding the verse, another promise has been made, 'يصلح لكم اعمالكم - He will amend for you, your deeds', meaning one who gains control over his tongue, learns to harness his or her power of speech and becomes used to saying what is true and right, then Allāh ﷻ will take care of the rest of his or her deeds, have them corrected and made better as well as forgive any errors or slips made therein.

[Maʿāriful Qurʾān, Volume 7, Page 247]

[Reminderz]

In the Qur'ān, Allāh addresses the believers by saying:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by (using abusive) nicknames. How bad is it, to insult one's brother after having Faith? And whosoever does not repent, then indeed, such are the wrong-doers.
[Sūrah Ḥujurāt (49), verse 11]

Mocking and scoffing does not only connote mocking with the tongue but it also implies mimicking someone, making pointed references at him, laughing at his words, his work, his appearance, dress or calling people's attention to some of his defects so they may laugh at him.

By the clear text of the Qur'ān, poking fun at someone or ridiculing him is absolutely forbidden.

No one dare make a mockery of a person whose body, face, shape and stature are imperfect, impaired or deformed because he doesn't know that the individual, in the sight of Allāh, might be better than him on account of his sincerity and purity of the heart.

When the righteous predecessors heard this verse, they adopted a conductive attitude.

Ḥaḍrat ʿAbdullāh Ibn Masʿūd رضي الله عنه said, 'I would not like to scoff at a dog, lest I be transformed into a dog'.

[Maʿāriful Qur'ān, Volume 7, Page 132-133]

[Reminderz]

Allāh states in the Qur’ān:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ واللهُ غَفُورٌ رَّحِيمٌ
قُلْ أَطِيعُوا اللهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللهَ لَا يُحِبُّ الْكَافِرِينَ

Say (O Prophet ﷺ), 'If you love Allāh, then follow me. Allāh will love you and forgive you, your sins. And Allāh is the Most-Forgiving, Very-Merciful.'
Say, 'Obey Allāh and the Messenger.' Then should they turn back, Allāh does not love the disbelievers.
[Qur'ān, Sūrah Āl-ʿImrān (3), Verse 31-32]

Affirmed in these verses is the belief in the Messenger as well as the need to follow the Messenger ﷺ so that we stand informed that the rejection/refusal to obey the Prophet ﷺ is an act of disbelief.

Love is something secret. Whether or not a person loves another person, or loves less or more, are questions which cannot be answered precisely. There is no measure to determine the truth of the matter except that one makes an educated guess based on visible conditions and dealings, for love leaves traces and signs which could help in recognising it as such.

Now, in the above two verses, Allāh ﷻ tells those who claimed that they loved Allāh and hoped to be loved by Him (ﷻ), above is the real criteria of His (ﷻ) love.

In other words, if a person living in this world today claims that he loves his Creator then he must test it on the touch-stone of his obedience to the Messenger of Allāh ﷺ, that is to match it against the frequency and quality of where and how he has been following the Messenger ﷺ. How true a person turns out to be in his claim will be visible from how much he makes it a point to follow the Noble Messenger ﷺ. Using the guidance brought by him ﷺ (the Sunnah), as the guiding force in his life.

Rasulullāh ﷺ has said: He who has obeyed Muḥammad ﷺ, has obeyed Allāh. And he who has disobeyed Muḥammad ﷺ, has disobeyed Allāh.

[Maʿāriful Qur'ān, Volume 2, Page 61-62]

[Reminderz]

Allāh mentions:
يَٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا
Woe to me! Would that I had not taken so-and-so as a friend
- Qurʾān, Sūrah Furqān (25), verse 28

The background is ʿUqbah Ibn Abī Muʿaiṭ was one of the chieftains of polytheists in Makkah. It was customary that whenever he would return after an expedition, he would invite the nobility of the city to dinner. He used to call on the Prophet ﷺ frequently. When he presented the food to the Prophet ﷺ, the Prophet ﷺ said:

I can't eat your food until you proclaim that Allāh is one and no one can be associated with Him in worship and that I am His Rasūl.

ʿUqbah proclaimed this and the Prophet ﷺ ate the food according to his promise.

ʿUbayy Ibn Khalaf was a close friend of ʿUqbah. When he learnt that ʿUqbah had accepted Islām he was very cross. ʿUqbah defended himself by explaining that the Prophet ﷺ was an eminent person of Quraysh and if he had returned without having his meal at his house, it would have been very degrading for him. Therefore, in order to please him, he said the kalimah.

ʿUbayy didn't accept his explanation and asked ʿUqbah to go spit on Prophet's ﷺ face if he was really ashamed. The wretched man obliged his corrupt friend and did as he asked.

Allāh disgraced them both in this world as both were killed in the battle of Badr.

The torment he will face on Qiyāmah is described in this verse that when he will see the torment, he will bite his fingers in distress and repentance and say:
يَٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا
Woe to me! Would that I had not taken so-and-so for my friend (25:28).

The Prophet ﷺ said:
اَلْمَرْءُ عَلَى دِيْنِ خَلِيْلِهِ فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلُ
A man follows the religion of his friend; so each one should consider whom he makes his friend.

The Prophet ﷺ was once asked what sort of friends should we keep to which the reply was:
مَنْ ذَكَّرَكُمُ اللهَ رُؤْيَتُهُ، وَزَادَ فِي عِلْمِكُمْ مَنْطِقُهُ، وَذَكَّرَكُمْ بِالْآخِرَةِ عَمَلُهُ
The one who reminds you of Allāh when you see him and adds to your knowledge when he speaks and reminds you of the Hereafter when he acts.

[Maʿāriful Qurʾān, Volume 6, Page 482-483]

[Reminderz]

"But you prefer the life of this world. Although the Hereafter is better and more lasting."
[Qur'ān, Sūrah A'lā (87), verse 16-17]

The highest degree of comfort and pleasure in this life is not free from hardships and grief. Secondly, this world isn't permanent. We experience in our daily life that a king of today becomes a pauper tomorrow. A vigorous youth of today becomes old tomorrow. Whereas the Hereafter is free of these defects. All of its comforts and blessings are much better and cannot be compare to that of this world.

Consider this scenario: It is said to a person that there are two houses, one of which is a magnificent mansion, the other an ordinary, substandard house. He has a choice to take the mansion but only for a month or two thereafter he will have to vacate the mansion. On the other hand, he may take the ordinary house which he will permanently own.

Which of the two houses would a wise person prefer? Obviously, the second house.

On this analogy, one should prefer the blessings of the Hereafter which in this case are not only ever lasting but far more superior to the worldly comforts which are only temporary. Only an unfortunate fool will prefer the blessings of this life compared to the hereafter.

[Ma'āriful Qur'ān, Volume 8, Page 769-770]

[Reminderz]

Patience and prayers are the only remedies against aggressive hostility.

Everyone in this world, whether he is big or small, good or bad, has enemies and these enemies, however weak and feeble they may be, can do harm to their opponents. If they are not strong enough, they will not hesitate to stab them in the back, and failing everything else they will use abusive language which is equally hurtful. Therefore, everybody has to be on his guard to protect himself from the hostile designs of his enemies.

The Qur'ān has prescribed two very effective tools for use in such a situation. One is patience, forbearance and to eschew all thoughts of revenge, while the other is to occupy oneself in prayers and invocation of Allāh.

A person whose thoughts are full of revenge is often unable to exact it from his enemy despite his power and influence and is consumed with chagrin and frustration. On the other hand a person who devotes himself to prayers finds solace in the belief that nobody can harm him without the will of Allāh and that whatever Allāh wills has a hidden purpose behind it. This belief not only affords him satisfaction but also frees his mind from all thoughts of anger and revenge resulting from the hostile acts of his enemies.

[Ma'āriful Qur'ān, Volume 6, Page 168]

[Reminderz]

Allāh has taken it upon himself that mercy shall be shown towards the creation.

First of all, by using the word 'Rabb' (رب), the assertion in the verse has been provided with the proof - that Allāh تعالى is your Nurturer, Nourisher and Sustainer.

It's obvious that no nurturer would let what is being nurtured go to waste. Then, the mercy which has been promised by that Rabb has been further clarified through a weighty, yet endearing, statement that Allāh has 'decreed this mercy on Himself.'

The Messenger of Allāh ﷺ said, 'When Allāh تعالى created the creation, Allāh wrote in a book which is with Allāh above His Throne: 'My mercy overpowers My anger.'

Ḥaḍrat Salmān رضى الله عنه says: We have seen written in the Torah, when Allāh created the heavens and the earth and the entire creation in them, He divided His mercy in 100 parts. One part, Allāh distributed all over the creation - and wherever any effect of this mercy is found amongst human beings, animals and other creation, that owes itself to this same part. The rest of the 99 parts of Mercy have been kept by Allāh for Himself.

It goes without saying that no ʿIbādah (worship) or ʿIṭāʿah (obedience) can be good enough to be considered as presentable before Allāh. If we were to look at them from the highest of the high, we would realise that we have not been able to do other than what is simply bad. Still, one has to be thankful for being able to do what was possible, especially when no human is free of sin - unless protected by Allāh.
Under this situation, justice would have been demanded that no one remains safe from a general punishment. But, what is actually happening is that every human being is being showered with the blessings of Allāh, all the time.

This is the direct outcome of that mercy which the Rabb of the universe has put down in writing as His responsibility.

[Ma'āriful Qur'ān, Volume 3, Page 355-356]

[Reminderz]

There are three conditions that make charity a form of worship.

1. That which is spent in the way of Allāh ﷻ should be clean, pure and ḥalal for it appears in Ḥadīth that Allāh ﷻ accepts nothing but that which is clean, pure and ḥalāl.

2. One who spends should be good in intentions and righteous in deeds. An ill-intentioned and showy spender is like that ignorant farmer who throws away the grain on a spot where it is wasted.

3. The one to whom Ṣadaqah is given should be deserving of it.

Two conditions that make charity go in vain are:
1. Publicising your favour after spending
2. Considering the one who receives your Ṣadaqah as disgraced, or insulting him and causing him pain.

Allāh ﷻ is need-free (الغني) as well as Forbearing (الحليم). Allāh ﷻ needs nothing from us. Us spending in the path of Allāh ﷻ doesn't benefit Allāh ﷻ in any way. Therefore, an intelligent being should keep in mind that whilst spending in the way of Allāh ﷻ, he isn't doing anybody a favour, he is actually spending for his own good.

[Maʿāriful Qur'ān, Volume 1, Page 651-652]

[Reminderz]

Ramaḍān - Day 17

Allāh mentions in the Qurʾān,
وَقَلِيْلٌ مِّنْ عِبَادِيَ الشَّكُوْرُ
And few from my servants are thankful.
- Qurʾān, Sūrah Sabaʾ (34), Verse 13

According to Imām Qurṭubī raḥimahullāh, the reality of shukr (gratitude) is that one admits that this blessing has been bestowed by such and such giver and then goes on to using the blessing in accordance with the spirit of the giver's pleasure and in obedience to him (the giver). Therefore, using the blessing bestowed by someone counter to his pleasure is ungratefulness and a virtual denial of that blessing.

This tells us that the way gratefulness can be in words, it can also be expressed by acts. When expressed by acts, it would mean the use of that blessing in accordance with the pleasure of the giver and in obedience to him.

Abū ʿAbdur-Raḥmān as-Sulami has said that Ṣalāh is gratitude, fasting is gratitude, and every good deed is gratitude.

Muḥammad Ibn Kaʿb al-Qurazi says that gratitude is the name of piety and righteous conduct. (Ibn Kathīr)

- Maʿāriful Qurʾān, Volume 7, Page 280

[Reminderz]

Ramaḍān - Day 18


Allāh mentions in the Qurʾān:

وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَأَنْهَٰرًا وَسُبُلًا لَّعَلَّكُمْ تَهْتَدُونَ
15. And He placed mountains on the earth, lest it should shake with you, and rivers and tracks, so that you may find the right way,

وَعَلَٰمَٰتٍۢ ۚ وَبِٱلنَّجْمِ هُمْ يَهْتَدُونَ
16. and He has set landmarks. And by the stars they find the right way.

أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ
17. Is then the One who creates (everything) equal to one who does not create? Would you still pay no heed?

إِن تَعُدُّواْ نِعْمَةَ اللهِ لَا تُحْصُوهَآ ۗ إِنَّ اللهَ لَغَفُورٌ رَّحِيمٌ
18. If you count the bounties of Allah, you cannot count them all. Surely, Allah is Most-Forgiving, Very-Merciful.

- Qurʾān, Sūrah Naḥl (16), verse 15-18

Verses appearing immediately earlier described the many blessings of Allāh in details, proved that He alone is their Creator and established that He is unique in this matter.

Now, in the above verses, there comes an admonition against the failure of people to recognise that there is a fact behind the statement describing all these blessings and that is Tawḥīd, the Oneness of Allāh, except whom there is none worthy of worship.

Therefore, it was said: When it stands proved that Allāh alone made the heavens and the earth, made the mountains and rivers, vegetation and animals, trees and plants with their fruits and flowers, how can that most sacred Being that is the Creator of all these things become, for no reason, like idols and icons which cannot create anything? Why would you not understand something so elementary?

[Maʿāriful Qurʾān, Volume 5, Page 344]

[Reminderz]

Ramaḍān - Day 19

If man is so pleased with the ways and means which help make things work for him, if he were to open his eyes, he would realise that his plans and measures could neither create nor make things in the real sense. The outcome of all his efforts and workings is no more then getting to learn how to make the best use of what has been created by Allāh سبحانه و تعالى.

For example, you need to build a house. You find a whole range of servers from the architect, to the builder, to the finisher; hundreds of human beings offering their career and service, all set to answer your call. You need building materials. They lay stacked in stores and shops ready to be delivered to where you want them.

Was it within your power and control to assemble all these things on your own, by the brute force of your money or measures?

The fact is that this system of life cannot be established and activated through force of law, even by the mightiest of the mighty establishments anywhere in the world. There is no doubt about the fact that the logistic support of this viably running universal system is the work of Allāh سبحانه و تعالى alone, the Ever-Living, the Sustainer of all.

If human beings still hasten to claim that all this comes from their plans and workings, there is not much that can be said about their claim, for ignorance shall remain what is.

[Ma'āriful Qur'ān, Volume 5, Page 185-186]

[Reminderz]

Ramaḍān - Day 20

In Sūrah ʿĀdiyāt, Allāh describes the special features of war-horses or chargers, and swears by them. The subject of the oath states that man is very ungrateful to his Lord.

It has been explained time and again previously that it is the prerogative of Allāh to swear oath by any of His creatures to recount an event or set down ordinances. It is not permitted for any of the human beings to take oath by any of the creatures.

The purpose of swearing an oath is to confirm or give weight to a subsequently stated truth. It is also mentioned earlier that when the Holy Qur'ān swears an oath by an object, it has some nexus with the subject of the oath.

Here, the hard tasks of the war-horses are called to bear testimony to the fact that man is very ungrateful for Allāh's favours. In other words, man needs to look at the horses, especially the war-horses, who risk their lives to travel under very dangerous and difficult conditions, especially in the battlefields, where they follow the commands of their masters, whereas man has not created them, he has not even created the fodder he gives to them. His task is merely to give them the fodder that Allāh has created. The horses recognise and acknowledge this little favor man does to them, and are prepared to risk their lives and bear the greatest of hardships.

As against this, Allāh has created man with an insignificant drop of sperm and endowed him with high faculties, abilities, intellect and senses to perform various types of tasks, thus making him the crown of His creation. Allāh provided him with all types of food. Facilities are created for all his needs and necessities in an amazing manner. But man does not recognise and acknowledge any of these sublime favors, nor does he express his gratitude to his Creator.

[Maʿāriful Qur'ān, Volume 8, Page 859]

[Reminderz]

Ramaḍān - Day 21

We know that Allah created all good things of life in this world to look attractive and worthy of man's effort to acquire them so that man can be tested. This is one of Allah's many acts of wisdom to see whether the man gets swayed by the glamour of the fleeting enjoyment of things, or will man remember the Creator of these things, or will man forget the Creator completely. Aided by this, does man make these worldly things a medium to know and love Allah or is it that he will get totally lost in the love for these worldly things, and forget all about the real Master before Whom he must appear on the Last Day and account for whatever he did.

On one hand is a person who has the best of both worlds. He enjoys the blessings of this life and uses them for success in the life to come. For him, the enjoyments of the mortal world did not become a road-block; rather, it led him safely into a prosperous Hereafter. But, for the other person these very things became the causes that led him to squander his chance of having a good life in the Hereafter, and also became the very cause of punishment. If we were to look a little deeper, we would realise that these things become a sort of punishment for him here in this world as well.

The lesson is that we can seek good things of life with moderation and even store them in accordance with our genuine needs. In this lies the ultimate good of this life and the life to come. Using them in prohibited ways, or indulging in them so excessively that one forgets the reality of the Akhirah is nothing but self-destruction.

Rumi says that things of this world with which we surround ourselves are like water, and the heart of man is like a boat in it. As long as the water remains beneath and around the boat, it is good and helpful, and certainly guarantees the very purpose of its being there. But, if water gets into the boat, it makes the boat capsize and destroys all that was in it. Similarly, man's wealth and possessions are means of convenience for his role in this world and in the life to come - provided that they do not enter into his heart, sit there, and kill it in the process.

[Maʿāriful Qurʾān, Volume 2, Page 37-38]

[Reminderz]

Ramaḍān - Day 22

There is a very popular Urdu couplet by Poet Ḥālī which states:

خدا نے آج تک اس قوم کی حالت نہیں بدلی
نہ ہو جس کو خیال آپ اپنی حالت کے بدلنے کا.

To this day, God has never changed the condition of a people
Who have no plan of changing their condition themselves.

For a person who has no intention of correcting himself, there is no promise of help and support from Allāh تعالى. Instead, this promise is valid under the condition that he himself thinks and does something about it:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ
And those who strive for Us - We will surely guide them to Our paths.
[Qur'ān, Sūrah Al-’Ankabūt (29) verse 69]

The pathways of guidance from Allāh open up only when the urge to have such guidance is present.

Take our own existence and its countless blessings for example. These are not the outcome of our efforts, nor had we ever prayed that we are given such a presence with eyes, nose, ears and the rest of our perfect body. These are wonderful blessings - and we have them without having to ask for them - alḥamdulillāh.

However, the right to deserve blessings and to become worthy recipients of the fruits of the Divine promise cannot be received without making one's effort to earn it.

Should a people keep waiting for Divine rewards without putting in due efforts and deeds, it would amount to nothing but self-deception.

[Ma'āriful Qur'ān, Volume 5]

[Reminderz]

Ramaḍān - Day 23

Allāh mentions in the Qurʾān,

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُلْهِكُمْ أَمْوَٰلُكُمْ وَلَآ أَوْلَٰدُكُمْ عَن ذِكْرِ ٱللَّهِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ

“O you who have believed, let not your wealth and your children divert you from remembrance of Allāh ﷻ. And whoever does that - then those (who do that) are the losers.”
[Qur'ān, Sūrah Munāfiqūn (63), verse 9]

There are two major objects in this world that divert a person from the remembrance of Allāh:
1) Wealth
2) Children

Therefore, these two things have been named in particular. Otherwise, it refers to all the means of enjoyments in the world. The importance of the verse is that love of wealth and children to some extent is not bad. Being engaged with them to a certain degree is not only permissible but also obligatory. But there is a dividing line between permissible and impermissible love that must always be borne in mind.

The criterion is that this love must not deviate one from Allāh's remembrance. The word dhikr (remembrance) in this context has been variously interpreted by different commentators. Some say it refers to the five daily prayers (Ṣalāh), while others say it refers to Zakāh or Ḥajj. Some refer it to the Qur’ān. Ḥasan al-Baṣrī رحمه الله expresses the view that the word dhikr here refers to all forms of obedience and worship. This is the most comprehensive interpretation. [Qurṭubī]

In short, we are permitted to be involved in material wealth up to the degree that it does not divert us from Allāh ﷻ’s obedience. If one becomes engrossed in the material wealth or becomes absorbed in the forbidden or abominable things, which divert him from his duties and obligations towards Allāh the sentence “فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ” ... “they are the losers” will apply, because he has sold the great and eternal reward of the Hereafter for the petty and perishable enjoyment of this world. What loss could be greater than this!

[Ma'āriful Qur'ān, Volume 8, Page 474-475]

[Reminderz]

Ramaḍān - Day 24

About the statement:
ما شاء الله لا قوة إلا بالله


Transliteration: MāshāʾAllāh lā quwwata illā billāh.
Translation: Everything is as Allāh wills.
There is no power except with Allāh.

It has been reported in Shuʿab al-Īmān on the authority of Sayyidnā Anas رضي الله عنه that the Prophet ﷺ said:

Whoever someone sees something and he likes it - and says 'MāshāʾAllāh lā quwwata illā billāh' - nothing will harm it (what he likes will stay protected).

It appears in other reports:
Whoever recites 'māshāʾAllāh lā quwwata illā billāh' when he sees something and likes it, it will stay protected against the evil eye.

[Maʿāriful Qur'ān, Volume 5]

[Reminderz]

Ramaḍān - Day 25

Allāh mentions:
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
Verily, there has come to you a Messenger from amongst yourselves. It grieves him that you should receive any difficulty. He is anxious over you, for the believers (he is) full of pity, kind, and merciful.

فَإِن تَوَلَّوْاْ فَقُلْ حَسْبِىَ اللهُ لَآ إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ
But if they turn away, say: Allah is sufficient for me. None has the right to be worshipped but He, in Him I put my trust and He is the Lord of the Mighty Throne.
- Qurʾān, Sūrah Taubah (9), verse 128-129

It has been declared that the Prophet ﷺ is very kind and merciful for the entire creation of Allāh, particularly so for Muslims.

The Prophet ﷺ has been told that he should observe patience and trust Allāh even if there are people who do not come to believe despite all his efforts.

This Surah is full of references to the declaration of withdrawal from the disbelievers, the ultimate severance of ties with them and then fighting against them. This is the last resort of the Call to Allāh subject to the condition that the initial steps of Daʾwah (call) and Tabligh (communication of the Message) leave no hope of correction and betterment.

The basic function of the Prophets is to invite people to the way of Allāh with love, affection, sympathy and an earnest desire for their well-being; if they have to face aversion from the people or have to suffer some hardships, they are supposed to leave it to Allāh and place their trust in Him, for He is the Lord of the Great Throne.

By saying the Lord of the Great ʿArsh, the purpose is to lay stress on the fact that He encompasses the entire creation.

ʿUbayy ibn Kaʿb and lbn ʿAbbās رضي الله عنهما said these are the last verses of the Qurʾān. After these no other verse were revealed and the Prophet ﷺ left this world. (Qurṭubī)

Abū Dardāʾ رضى الله عنه says:
The one who recites these two verses (9:128 - 129) three times, morning and evening, shall find that Allāh will make things easy for him. (Qurṭubī)

[Maʿāriful Qurʾān, Volume 4, Page 505-506]

[Reminderz]

Ramaḍān - Day 26

One meaning of the word 'Qadr' is 'greatness, honour or dignity'. The night of Qadr has been given this name because it is a night of greatness, honour, majesty and dignity.

Abū Bakr Warrāq رحمه الله has stated that this night is so called because a person becomes a man of honour and dignity on account of repentance, seeking pardon and righteous acts during this night whilst prior to this he might have lacked honour and dignity on account of an unrighteous life he might have led.

The greatest virtue of the night is that the acts of worship performed on this single night is better than worship in 1000 months (83 years, 4 months).

The Messenger of Allāh ﷺ said, "He who spends the Night of Qadr in the worship of Allāh, all his past sins will be forgiven.

In another narration Allāh's Messenger ﷺ said, "All the angels resident at the Lote Tree of the Uttermost Boundry descend in the leadership of Ḥaḍrat Jibr'īl عليهم السلام and greet every believer, man or woman, except the one who takes wine or eats pork."

In a different narration by Ḥaḍrat Anas رضي الله عنه the Messenger of Allāh ﷺ said, "When the night of Qadr occurs, Ḥaḍrat Jibr'īl descends on the earth with a huge gathering of angels and all of them pray for every servant of Allāh, man or woman, busy in ṣalāh or dhikr, to be blessed by Allāh تعالى.

The Messenger ﷺ was asked what supplication should be made if one finds the night. The Messenger ﷺ replied,
اَللّٰهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّيْ
O Allāh, Indeed You are the Oft-Pardoning, You love to pardon, so pardon me.

The Messenger of Allāh ﷺ instructed to search for it (the night) in the odd nights of the last ten days.
[Ma'āriful Qur'ān, Volume 8]

[Reminderz]

Ramaḍān - Day 27

Allāh mentions:
سُبْحَٰنَ ٱلَّذِىٓ أَسْرَىٰ بِعَبْدِهِۦ لَيْلًا مِّنَ ٱلْمَسْجِدِ ٱلْحَرَامِ إِلَى ٱلْمَسْجِدِ ٱلْأَقْصَا ٱلَّذِى بَٰرَكْنَا حَوْلَهُۥ لِنُرِيَهُۥ مِنْ ءَايَٰتِنَآ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ
Glorified (and Exalted) be He (Allah) Who took His slave (Muḥammad ﷺ) for a journey by night from al-Masjid al-Ḥarām to Masjid al-Aqṣā, the environs of which We have blessed, in order that We might show him some of Our signs. Verily, He is the All-Hearing, the All-Seeing.
- Qurʾān, Sūrah Banī Isrāʾīl (17), verse 1

Ḥaḍrat Abū Dharr al-Ghifārī رضي الله عنه says that he asked the Prophet ﷺ: Which Masjid of this world comes first?
The Prophet ﷺ said: Masjid al-Ḥarām.
Then he inquired: Which one after that?
The Prophet ﷺ said: Masjid al-Aqṣā.

Early tafsīr authority, Mujāhid says that Allāh has made the site of Baytullāh 2000 years before Allāh made the entire Earth and that its foundations reach as far down as the seventh (strata of) Earth and that al-Masjid al-Aqṣā was made by Ḥaḍrat Sulaymān عليه السلام.
- Qurṭubī, Page 137, Volume 4

The word: حول (Ḥawl: environs/surroundings) in the verse: (the environs of which We have blessed) means the entire land of Syria.

It appears in a Ḥadīth that Allāh has made the land from the ʿArsh (Divine Throne) to the river, Euphrates and, out of this, He has bestowed particular holiness on the land of Palestine. (Rūḥ al-Maʿānī)

The blessings it has are both religious and worldly. As for religious blessings, it has been the Qiblah of all past prophets, and their home and the last resting place. And that its land is green, lush and verdant with streams, rivers and fruit farms etc shows its worldly blessings.

Ḥaḍrat Muʿādh ibn Jabal رضي الله عنه reports that the Prophet ﷺ said: Allāh says:
O land of Syria, thou art My region chosen from many and I shall make My chosen servants reach thee. (Qurṭubī)

It appears in a Ḥadīth of Musnad of Imām Aḥmad that the Imposter will traverse the whole Earth but he will not be granted access to four Mosques:
1) Masjid an-Nabwī ﷺ
2) Masjid al-Ḥarām
3) Masjid al-Aqṣā.
4) Masjid aṭ-Ṭūr
[Maʿāriful Qurʾān, Volume 5, Page 460-461]

[Reminderz]

Ramaḍān - Day 28

So remember Me (Allāh رب العزة); I will remember you. And be grateful to Me and do not deny Me.
- Qurʾān, Sūrah Baqarah (2), verse 152

The merits of Dhikr (remembrance) are indeed innumerable. What greater merit could one wish for than the assurance that when man remembers Allāh رب العزة, Allāh رب العزة remembers him also.

Abū Uthmān - may Allāh have mercy on him - once claimed that he knew the time when Allāh رب العزة remembers His servants. The listeners grew curious as to how he could determine this. He replied that according to the promise made in the Book of Allāh (Qurʾān), when a Muslim remembers Allāh رب العزة, Allāh رب العزة too remembers him and thus everyone can know for himself that as soon as he turns to Allāh رب العزة and remembers Him, Allāh رب العزة too remembers him.

[Maʿāriful Qurʾān, Volume 1, Page 399]

[Reminderz]

Ramaḍān - Day 29

There are two kinds of sins. Some of them are kabīrah, that is, major sins; others are saghīrah, (Sayyiʾāt) that is, minor sins. He who musters enough courage and succeeds in staying away from major sins, has been given a promise by Allāh Almighty that He will forgive his minor sins on His own.

Now, the act of staying away from major sins also includes the act of fulfilling all obligations (farḍ and wājib) because neglecting or abandoning obligations is a major sin in itself. Thus, we come to the conclusion that if one dutifully fulfills all obligations and succeeds in saving himself from all major sins, Allāh Almighty will overlook his minor sins.

We find that the expiation of sins through righteous deeds such as wuḍū, ṣalāh and the rest, which appear in aḥādīth, concerns minor sins. As for major sins, they are not forgiven without taubah (repentance); and for minor sins, the condition is that one should have made the effort to stay away and remain safe from major sins.

This leaves us with a note of warning - if someone, while staying involved in major sins, goes on performing his Wuḍū and Ṣalāh, then this wuḍū and ṣalāh and other righteous deeds will not at all expiate for even his minor sins, let alone the major ones. It is a warning that when a person appears on the fateful Day of Resurrection, carrying the heavy burden of his major and minor sins, he will find no helping hand to make his burden any lighter.

It is a peculiar style of the Qur’ān that when it warns of punishment against a sin, it is generally followed by some aspect of persuasion towards obedience.

A particular Divine reward has been mentioned and people have been persuaded to acquire it by staying away from major sins, in which case, Allāh Almighty will forgive their minor sins on His own. Thus, cleansed of all sins, major and minor, one could look forward to entering the home of honour and peace, the garden of Paradise.

[Maʿāriful Qurʾān, Volume 2, Page 405-406]

[Reminderz]

Ramaḍān - Day 30

Just think about this universe around us. It should not be too difficult to realise that this wonderfully organised system - comprising the heavens and the earth and containing the whole of creation in between them which is further streamlined by the most deft management of everything, big or small, existing therein - certainly points out to a special Being that has to be the Highest and the foremost in terms of Knowledge, Wisdom, Power and Authority.

A Being who originated and fashioned all these components with the wisest of consideration and under Whose intention and will this whole system keeps operating. That Being, as obvious, can only be that of the Most-Exalted Allāh.

Thinking about creation inevitably leads one to realise the presence of its Creator. Look at the enormous expanse of the sky above us with the sun, the moon and the many planets and stars bound with the solar and lunar system under firm and pre-determined laws working so well for thousands of years without being serviced or refurbished in some workshop. Then, there is this earth of ours, its rivers and mountains holding many marvels of creation, the trees, animals and hidden minerals, and the air that circulates in between the heavens and the earth and the rains that come and the electricity generated therein. This whole system so elaborately set up leads every sane person who is willing to think and understand that there is some special Being which is far ahead of everyone in power and control. This is what 'Ma'rifat' is, the stage of knowing, realising. So, this kind of deliberation which leads to the discovery of the Divine is an act of worship, a great one indeed.

For this reason, Imām Hasan Basrī رحمه الله said: An hour spent in thinking about the signs of Allāh is better and far more useful than a whole night standing in worship.

How well some spiritual master has put it in a few words:
.ہر گيا هے كه از زمين رويد، وحده لا شريك له گويد
Every blade of grass sprouting from the earth
Says: He is One; there are no partners in Him.

[Ma'āriful Qur'ān, Volume 2]