The Official Ramadan Thread. Ramadan 1431 A.H/August 2010

**'Abd-al Latif** · 07-23-2010

**'Abd-al Latif** · 07-23-2010

Virtues of Ramadan; at-taqwa.

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**'Abd-al Latif** · 07-23-2010

O you who believe! Observing the fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious) [al-Baqarah 2:183]

Allah says that we fast in order to gain tawqa. But what is taqwa and how do we gain taqwa? This is brilliantly explain by the famous student of Shaykh Al-Albaani, Muhammad Al Jibaali.

How to Attain at-Taqwa (Piety) - Shaykh Muhammad Al-Jibaly

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How to Attain at-Taqwa (Piety) - Questions & Answers - Shaykh Muhammad Al-Jibaly

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**'Abd-al Latif** · 07-24-2010

How can we prepare for the arrival of Ramadaan?

Praise be to Allaah.

You have done well to ask this question, because you have asked how to prepare for the month of Ramadaan. Many people misunderstand the true nature of fasting, and they make it an occasion for eating and drinking, making special sweets and staying up late at night and watching shows on satellite TV. They make preparations for that long before Ramadaan, lest they miss out on some food or prices go up. They prepare by buying food, preparing drinks and looking at the satellite TV guide so they can choose which shows to follow and which to ignore. They are truly unaware of the real nature of fasting in Ramadaan; they take worship and piety out of the month and make it just for their bellies and their eyes.

Others are aware of the real nature of fasting in the month of Ramadaan, so they start to prepare from Sha’baan, and some of them even start before that. Among the best ways of preparing for the month of Ramadaan are:

1 –Sincere repentance

This is obligatory at all times, but because of the approach of a great and blessed month, it is even more important to hasten to repent from sins between you and your Lord, and between you and other people by giving them their rights, so that when the blessed month begins you may busy yourself with acts of worship with a clean heart and peace of mind. Allaah says (interpretation of the meaning):

“And all of you beg Allaah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31]

It was narrated from al-Agharr ibn Yasaar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “O people, repent to Allaah for I repent to Him one hundred times each day.” Narrated by Muslim (2702).

2 –Du’aa’ (supplication)

It was narrated from some of the salaf that they used to pray to Allaah for six months that they would live until Ramadaan, then they would pray for five months afterwards that He would accept it from them.

The Muslim should ask his Lord to let him live until Ramadaan with a strong religious commitment and good physical health, and he should ask Him to help him obey Him during the month, and ask Him to accept his good deeds from Him.

3 – Rejoicing at the approach of the blessed month

The arrival of Ramadaan is one of the great blessings that Allaah bestows upon His Muslim slave, because Ramadaan is one of the occasions of good in which the gates of Paradise are opened and the gates of Hell are closed. It is the month of the Qur’aan and of decisive battles in the history of our religion.

Allaah says (interpretation of the meaning):

“Say: ‘In the Bounty of Allaah, and in His Mercy (i.e. Islam and the Qur’aan); —therein let them rejoice.’ That is better than what (the wealth) they amass”

[Yoonus 10:58]

4 – Discharging the duty of any outstanding obligatory fasts

It was narrated that Abu Salamah said: I heard ‘Aa’ishah (may Allaah be pleased with her) say: I would owe fasts from the previous Ramadaan and I would not be able to make them up except in Sha’baan.

Narrated by al-Bukhaari (1849) and Muslim (1146).

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

From her keenness to do that in Sha’baan it may be understood that it is not permissible to delay making them up until another Ramadaan begins.

Fath al-Baari (4/191).

5 – Seeking knowledge in order to be able to follow the rulings on fasting and to understand the virtues of Ramadaan.

6 – Hastening to complete any tasks that may distract the Muslim from doing acts of worship.

7 – Sitting with one’s family members – wife and children – to tell them of the rulings on fasting and encourage the young ones to fast.

8 – Preparing some books which can be read at home or given to the imam of the mosque to read to the people during Ramadaan.

9 – Fasting some of the month of Sha’baan in preparation for fasting Ramadaan.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast until we said: He will not break his fast, and he used not to fast until we said: He will not fast. And I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) complete a month of fasting except Ramadaan, and I never saw him fast more in any month than in Sha’baan.

Narrated by al-Bukhaari (1868) and Muslim (1156).

It was narrated that Usaamah ibn Zayd said: I said: O Messenger of Allaah, I do not see you fasting in any month as you fast in Sha’baan? He said: “That is a month that people neglect between Rajab and Ramadaan, but it is a month in which people’s deeds are taken up to the Lord of the Worlds and I would like my deeds to be taken up when I am fasting.”

Narrated by al-Nasaa’i (2357); classed as hasan by al-Albaani in Saheeh al-Nasaa’i.

This hadeeth explains the wisdom behind fasting in Sha’baan, which is that it is a month in which deeds are taken up (to Allaah). Some of the scholars mentioned another reason, which is that this fasting is like Sunnah prayers offered beforehand in relation to the obligatory prayer; they prepare the soul for performing the obligatory action, and the same may be said of fasting Sha’baan before Ramadaan.

10 – Reading Qur’aan

Salamah ibn Kuhayl said: It was said that Sha’baan was the month of the Qur’aan readers.

When Sha’baan began, ‘Amr ibn Qays would close his shop and free his time for reading Qur’aan.

Abu Bakr al-Balkhi said: The month of Rajab is the month for planting, the month of Sha’baan is the month of irrigating the crops, and the month of Ramadaan is the month of harvesting the crops.

He also said: The likeness of the month of Rajab is that of the wind, the likeness of Sha’baan is that of the clouds and the likeness of Ramadaan is that of the rain; whoever does not plant and sow in Rajab, and does not irrigate in Sha’baan, how can he reap in Ramadaan? Now Rajab has passed, so what will you do in Sha’baan if you are seeking Ramadaan? This is how your Prophet and the early generations of the ummah were in this blessed month, so what will you do?

And Allaah is the Source of strength.

Islam Q&A

http://www.islamqa.com/en/ref/92748/ramadaan

**'Abd-al Latif** · 07-24-2010

Suggested program for the Muslim during Ramadaan

Praise be to Allaah.

May Allaah accept all our righteous words and deeds, and help us to be sincere in secret and in public.

There follows a suggested program for the Muslim during this blessed month:

The Muslim’s day in Ramadaan:

The Muslim starts his day with suhoor before Fajr prayer. It is better to delay suhoor until the latest possible time of the night.

Then after that the Muslim gets ready for Fajr prayer before the adhaan. So he does wudoo’ at home and goes out to the mosque before the adhaan.

When he enters the mosque, he prays two rak’ahs (tahiyyat al-masjid – greeting the mosque). Then he sits and keeps busy making du’aa’, or reading Qur’aan, or reciting dhikr, until the muezzin gives the call to prayer. He repeats what the muezzin says, and says the du’aa’ narrated from the Prophet (peace and blessings of Allaah be upon him) to be said after the adhaan ends. Then after that he prays two rak’ahs (the regular Sunnah of Fajr), then he occupies himself with du’aa’ and reading Qur’aan until the iqaamah for prayer is given. He is in a state of prayer so long as he is waiting for the prayer.

After offering the prayer in congregation, he recites the dhikrs that are prescribed following the salaam at the end of the prayer. After that if he wants to sit in the mosque until the sun has risen, reciting dhikr and reading Qur’aan, that is preferable, and that is what the Prophet (peace and blessings of Allaah be upon him) used to do after Fajr prayer.

Then about one-quarter of an hour after the sun has risen, if he wants he can pray Duha prayer (a minimum of two rak’ahs), and that is good. Or if he wants he can delay it until the preferred time, which is when the day has grown hotter and the sun is higher in the sky – that is better.

Then if he wants he may sleep to prepare himself for going to work, and he can intend by sleeping to strengthen himself for worship and earning a living, so that he will be rewarded for it in sha Allah. He should also follow the etiquette of sleep that is prescribed in sharee’ah, both actions and words.

Then he goes to work, and when the time for Zuhr prayer comes, he goes to the mosque early, before the adhaan or immediately after it, and he should get ready to pray beforehand. So he prays four rak’ahs with two tasleems (the regular Sunnah before Zuhr), then he keeps busy reading Qur’aan until the iqaamah for prayer is given, and he prays with the congregation, then he prays two rak’ahs (the regular Sunnah after Zuhr).

Then after the prayer he goes and finishes whatever of his work is left, until it is time to leave work. If there is a long time to go after finishing his work until the time for ‘Asr prayer, then he can rest. But if there is not enough time and he fears that if he sleeps he will miss ‘Asr prayer, then he should keep busy doing something suitable until the time for ‘Asr comes, such as going to the market to buy some things that his family needs and the like, or going straight to the mosque when he has finished his work, and staying in the mosque until he has prayed ‘Asr.

Then after ‘As, it depends on his circumstances. If he can stay in the mosque and keep busy reading Qur’aan, this is a great opportunity. But if he feels tired, then he should rest at this time so that he will be ready to pray taraaweeh at night.

Before the adhaan for Maghrib, he should get ready to break his fast, and he should do something at this time that will benefit him, whether reading Qur’aan, making du’aa’, or having a useful conversation with his wife and children.

One of the best things that he can do at this time is to take part in offering iftaar to those who are fasting, whether by bringing food to them or helping to distribute it to them and organizing that. This brings a great joy which no one knows except those who have experienced it.

After iftaar, he goes and prays in congregation in the mosque, and after the prayer he prays two rak'ahs (the regular Sunnah of Maghrib). Then he goes back home and eats whatever is available – without eating too much. Then he looks for a suitable way for himself and his family to spend this time, whether reading a book of stories, or a book on practical rulings, or a quiz, or permissible conversation, or any other useful idea that is of interest to the members of the family and will distracts them from the haraam things that appear in the media which regard this as their prime time, so you find the media transmitting their most attractive programs at that time, that may contain immoral and obscene material. Strive to turn away from that, and fear Allaah with regard to your “flock” (i.e., your family) concerning whom you will be questioned on the Day of Resurrection, so be prepared to answer the questions.

Then get ready for ‘Isha’ prayer, go to the mosque and keep busy reading Qur’aan or listening to the lesson being given in the mosque.

Then after that perform ‘Isha’ prayer, then pray two rak’ahs (the regular Sunnah of ‘Isha’), then pray taraaweeh behind the imam with humility and focus, pondering the meanings of what is recited. Do not finish until the imam finishes. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever stands (and prays) with the imam until he finishes, it will be recorded as if he spent the night in prayer.” Narrated by Abu Dawood, 1370, and others. Classed as saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15.

Then after Taraaweeh you can make a program for yourself that is suited to your circumstances and personal commitments. But you should pay attention to the following:

Keeping away from all haraam things and whatever may lead to them.

Paying attention to ensuring that your family avoid falling into any haraam thing or whatever may lead to that, in a wise manner, such as preparing a program just for them, or taking them out for leisure trips to permissible places, or keeping them away from bad friends, or looking for good friends for them.

Keeping busy with things that take priority.

Then you should try to sleep early, whilst paying attention to the etiquette of sleep as prescribed in sharee’ah, both actions and words. If you read some Qur’aan or some beneficial books before going to sleep, that is something good, especially if you have not yet completed your daily portion of Qur’aan – so do not go to sleep until you have completed it.

Then wake up before suhoor, allowing enough time to recite du’aa’, because this time – the last third of the night – is the time when Allaah descends, and Allaah has praised those who seek His forgiveness at this time, and has promised those who call upon Him at this time that He will answer them, and that He will accept the repentance of those who repent to Him at this time. So do not neglect this great opportunity.

Friday:

Friday is the best day of the week, so you should have a special program of worship on this day, in which you pay attention to the following:

Coming early to Jumu’ah prayer.

Staying in the mosque after ‘Asr prayer, and keeping busy with reading Qur’aan and making du’aa’ until the last hour of this day, for that is a time when du’aa’s are answered.

Make this day an opportunity for completing some of your deeds that you did not finish during the week, such as completing your weekly portion of Qur’aan, or finishing reading a book or listening to a tape and other good deeds.

The last ten days of Ramadaan:

The last ten days of Ramadaan include Laylat al-Qadr which is better than a thousand months. Hence it is prescribed for a person to observe i’tikaaf (“retreat” for the purpose of worship) in the mosque during these ten days, as the Prophet (peace and blessings of Allaah be upon him) used to do, seeking Laylat al-Qadr. Whoever can observe i’tikaaf at this time, this is a great blessing from Allaah.

Whoever cannot observe i’tikaaf for the entire period should do as much as he is able to.

If he is not able to do i’tikaaf at all, then he should try to spend the nights in worship. Praying qiyaam, reading Qur’aan, remembering Allaah and making du’aa’. He should prepare for that by resting during the day so that he will be able to stay up at night.

Note:

This program is just a suggestion. It is a flexible schedule that each person can adapt to his own circumstances.

This program pays attention to the Sunnahs that are proven from the Prophet (peace and blessings of Allaah be upon him). It does not mean that everything mentioned here is an obligatory duty, rather it includes many things that are Sunnah and mustahabb.

The most beloved of actions to Allaah are those which are continuous even if they are little. At the beginning of the month a person may be keen to do acts of worship, then he may slow down. Beware of that, and strive to persist in all the actions that you do in this blessed month.

The Muslim should strive to organize his time in this blessed month so that he will not miss out on a great opportunity to do more good and righteous deeds. For example, a person should try to buy all the things that the family needs before the month begins, and he should buy day-to-day needs at times when the stores are not crowded, and visits to friends and family should be organized in such a way that they do not distract from acts of worship.

Make doing lots of acts of worship and drawing closer to Allaah your priority in this blessed month.

Resolve at the beginning of the month to go to the mosque early at the times of prayer, and to complete the Book of Allaah, and to regularly pray qiyaam al-layl in this great month, and to spend (in charity) what you can of your wealth.

Make the most of the opportunity that the month of Ramadaan brings to strengthen your connection to the Book of Allaah, by utilizing the following means:

Read the verses correctly. The way to do that is to have your reading corrected by someone who knows how to read well. If you cannot do that, then by listening to tapes of expert readers.

Revise what Allaah has enabled you to memorize, and memorize some more.

Read the tafseer (commentary) on the verses, either by looking up the verses you do not understand in reliable books of tafseer such as Tafseer al-Baghawi and Tafseer Ibn Katheer and Tafseer al-Sa’di, or by making a program to read a book of tafseer. Start first with the thirtieth Juz’ (section) of the Qur’aan, then mover on to the twenty-ninth juz’, and so on.

Strive to apply the commands that you read in the Book of Allaah.

We ask Allaah to perfect for us the blessing of Ramadaan, and to help us fast and pray qiyaam throughout the whole month, and to accept (these acts of worship) from us, and to forgive us for our shortcomings.

Islam Q&A

http://www.islamqa.com/en/ref/26869

**'Abd-al Latif** · 07-24-2010

Ramadaan Checklist
AlKauthar Institute

Ramadan Preperation Course Pack
Tayyibun Institute (U.K)

In the Shade of Laylat al-Qadr: Seven Points
Ibn Hajar al-'Asqalani, Ibn Kathir, Sayyid Qutb

Common Mistakes In Ramadan
Ahmad Jibril

The Virtues of Fasting in the Summer
Ibn Rajab

Notes from ‘Kitab as-Sawm’ in ‘Fath al-Bari’
Ibn Hajar al-'Asqalani

The Likeness of Ramadan and Prophet Yusuf
Ibn al-Jawzi

A Simple Ramadan Program
'Abdullah 'Azzam

Ramadan: The Month of Wala’ and Bara’
Abu Sabaya

Overeating During Iftar
al-Ghazzali

Learn & memorize 99 Names of Allah swt
Every Breath Every Second

Ayat Al-Kursi, the greatest verse of the Qur'an
Mount Hira

**'Abd-al Latif** · 07-28-2010

Ramadan Returns

http://www.youtube.com/watch?v=ixN0qhN39k0

**'Abd-al Latif** · 07-29-2010

A reminder: http://www.islamicboard.com/fasting-...ification.html

**'Abd-al Latif** · 07-31-2010

Fasting

Imam Ibn ul Qayyim al Jawziyyah

…Let us return to the commentary on the hadith of Harith, where he Prophet speaks of what will rescue a servant from the Foe: “And [God] enjoins upon you the fast. Verily, the similitude of that is a man carrying a sack-full of musk in a crowd of people, all of them marvelling at its fragrance—for the breath of someone lasting is more fragrant to God, Most High, than the scent of musk.” [Tirmidhi, Amthal, 2790; Ibn Hanbal, Musnad, 16542.]

The Prophet uses the image of someone carrying a sack-full of musk concealed from view, hidden under his garments, after the habit of those who carry musk. Fasting is, likewise, hidden from the eyes of men and unperceived by their senses.

The fasting person's limbs fast from sins; his tongue fasts from lies, base language and false witness; his stomach fasts from food and drink; and his pudenda fast from union. If he speaks, he says nothing to violate his fast; and if he acts, he does nothing to spoil his fast. All his speech is salutary and wholesome, as are his deeds—like the fragrance one smells while sitting next to the bearer of musk. Anyone who sits with a fasting person benefits from his presence and is safe from false witness, lies, base language and wrongdoing. This is the fast prescribed by the Sacred Law, not simply abstinence from eating and drinking.

Hence, a sound hadith states: “When someone does not refrain from speaking falsely and the action that springs from it and from ignorance, God does not need him to refrain from food and drink.” [Bukhari, Adab, 5597; Ibn Maja, Siyam, 1679; also in Bukhari, Sawm, 1770, without the word ‘ignorance’] And in [another] hadith: “Some who fast obtain nothing from it but hunger and thirst.” [Ibn Hanbal, Musnad, 8501, with the ending ‘And some may tand for prayer at night and receive nothing from it but sleeplessness.’ Also in Bahyaqi, Shu`ab al-Iman, 3542, with ‘standing at night’ mentioned first.]

True fasting is when the limbs fast from sin and the stomach fasts from food and drink. As food and drink can break the fast or spoil it, so sins can cut off its reward and spoil its fruits, as if one had not fasted at all.

http://www.islaam.com/Article.aspx?id=668

**Ummu Sufyaan** · 07-31-2010

*subscribes to thread*

**'Abd-al Latif** · 07-31-2010

The Goals of Fasting

The Muslim Creed (Vol. 9, Issue 10)

Published by The Daar of Islamic Heritage

The acts of worship that the Muslims practice seek to achieve certain goals and benefits that Allah wants His slaves to acquire knowledge in them and to comprehend and achieve them. Among these acts of worship is fasting during the lunar month of Ramadhan, which has several goals that the Muslims must strive to achieve with his heart and by his actions. These goals are as follows:

1. Achieving At-Taqwa, that is, the fear from Allah. Allah said, what translated means, "O you who believe! Observing As-Sawm (fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious)." [2:183]. Hence, fasting is a means to achieve At-Taqwa. In fact, all acts of worship and Tawhid are methods and means to achieve At-Taqwa, as Allah has said, what translated means, "O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun." [2:21]

2. Acquiring the rewards of Allah. Al-Bukhari and Muslim narrated that Abu Hurayrah related to the Prophet, that he said, what translated means, "Allah the Exalted said, 'All the deeds of the son of Adam are his, except for As-Siyam, for it is Mine and I will reward for it.'"

3. The Prophet also said, "The Sa-im has two happy moments: when he breaks his fast he is happy, and when he meets his Lord he is happy because of his fast." [Al-Bukhari and Muslim]. About his saying, "When he breaks his fast he is happy," and Imam Muslim's addition, "Because of his breaking his fast," Imam Al-Qurtubi commented, "It means he is happy because his hunger and thirst have ended, since he is allowed to break his fast. This happiness is natural and this is apparently the desired meaning. It was also said that his being happy is because of his breaking the fast, means that he has fulfilled his fast, and as a culmination for his practicing the acts of worship. His saying, 'And when he meets his Lord he is happy because of his fast,' means he is happy because of the rewards for fasting and its complete awards.'"

4. As-Sawm purifies the soul and helps it acquire the habit of obeying Allah and His Messenger by defeating the desires of the heart. Fasting teaches refraining from following the desires because the soul of the Sa-im becomes obedient to Allah's commands. Also, Satan has a stronger hold over the souls that often obey the desires. When the soul abandons its desires, it will become more difficult for Satan to have a hold on the heart.

5. Being saved from the Fire, for the Prophet said, what translated means, "And Allah has those whom he frees from the Fire, and this occurs every night (meaning in Ramadhan)." [At-Tirmithi & ibn Majah]

6. Ash-Shafa`ah (the right of intercession). The Prophet said, "As-Siyam and the Quran will intercede on behalf of the slave. As-Siyam says, 'O Lord! I prevented him from food and obeying his desires in the morning. Therefore, accept my Shafa`ah on his behalf.' And the Quran says, 'I prevented him from sleeping at night. Therefore, accept my Shafa`ah on his behalf,' and they will be accepted as intercessors.'" [Ahmad, Al-Hakim & Al-Bayhaqi].

7. Having the sins forgiven. There is no doubt that fasting directs to having one's sins forgiven and erased. The Prophet said, "The five prayers, and from Friday to the next Friday, and Ramadhan to the next Ramadhan, are erasers for what occurs between them, as long as major sins are avoided." [Muslim]. Also, the Messenger of Allah said, what translated means, "Whoever fasts Ramadhan with Iman and Ih.tisab, will have his previous sins forgiven." [Al-Bukhari & Muslim]. Imam Ahmad and An-Nasaii added the following to the above narration, "And also what will occur later on (meaning future sins, as well)." "With Iman" entails fasting while believing with the heart in the obligation of fasting during Ramadhan. As for Ih.tisab, it means that one anticipates the reward and his fasting is therefore only for the sake of Allah and not to imitate his people and community or for any other worldly gain.

http://www.islaam.com/Article.aspx?id=579

**al Amaanah** · 08-02-2010

BUMP! jazaak Allaho khayran for sharing these beautiful and beneficial vids/words. may Allah make this beneficial for everyone, ameen.
Allahomma ballighnaa Ramadaaaaan!

**'Abd-al Latif** · 08-02-2010

Taqwa - By Shaykh Haitham al Haddad

http://www.youtube.com/watch?v=KsFAG...eature=related

**nousername** · 08-02-2010

I'm really sad this year. I'm pregnant this year so i can't participate

And also last ramadan I was breastfeeding still, and the year before I was pregnant

so three years in a row with no ramadan to fast, and making up 3 YEARS is going to be so hard.

**'Abd-al Latif** · 08-04-2010

Living in the Shade of the Qur’an

Too large of a majority of our Ummah are living a life devoid of the blissfulness of the Word of Allah the Exalted, reading whilst contemplating...

The times we live in at present are indeed very worrying; this worry far surpasses the magnitude of the attacks launched upon the Nation of the Muslims from outside its realms, but indeed her slow and painful emersion into ignorance of the Book of Allah, and a deeper insight into its implementation in our daily lives.

“And among them are unlettered ones who do not know the Scripture except [indulgent in] wishful thinking, but they are only assuming”[1]

“It is but a reminder to the worlds”[2]

“And you will surely know [the truth of] its information after a time”[3]

Contemplation upon the word of Allah and its glory is of far greater importance than it is given in our times today. Allah the Exalted says:-

“And we have certainly made the Qur’an easy for remembrance, so is there any who will remember?”[4]

And Allah notifies His beloved ones of the importance of contemplating upon the Qur’an as The Exalted says:

“Do they not reflect upon the Qur’an, or are there locks upon their hearts?”[5]

Simple contemplation upon the word of Allah the Exalted can range from relating every happening and event in our daily lives to the Qur’an, to upholding and implementing the Divine Law (hukm) of Allah. This is the likes of pondering before drinking a simple glass of water, “And have you seen the water that you drink?”, “If We willed, We could have made it bitter, so why are you not grateful?”[6]

Too large of a majority of our Ummah are living a life devoid of the blissfulness of the Word of Allah the Exalted, reading whilst contemplating, and contemplating whilst achieving a heart in the state of contentment. Our contemplation and use of the Word of Allah the Exalted should be as contenting as taking strides across cool soft blades of grass with exhausted feet. Only then will our hearts accept the Divine commands of Allah the Exalted in every daily occurrence.

The prime existence of the Word of Allah the Exalted is using it as a source of reference for our daily interactions ranging from daily family feuds, to administering the justice of the Divine Law to all that one can contemplate. Our attachment to the Qur’an and understanding of its purpose should be such that it is the foremost source of legislation for every miniscule matter, and this starting from our own homes. Only then will we understand the true might of the Word of Allah the Exalted.

The might of the Word of Allah was well understood by all that Allah created, for indeed is it not the mountains with their sizable glory which Allah the Exalted described that “If We had sent this Qur’an upon a mountain, you would have seen it humbled and rent asunder from the fear of Allah”? And how the encompassing heavens and earth refused to burden what it well understood, as the Word of Allah explains that, “Indeed we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man bore it. Indeed he was unjust and ignorant.”

How then was the Qur’an taken in the times of our righteous companions (May Allah be pleased with them all)? Aisha (may Allah be pleased with her) replied when asked about the character of the Prophet (peace be upon him), she replied that “thecharacterof the Apostle of Allah (peace be upon him) was the Qur'an.”[7]

Amongst the examples of those who embodied the Qur’an and understood its true purpose was the great worshipper, Ali bin Husayn Zain al-Abideen (may Allah be pleased with him), the great-grandson the Prophet (peace be upon him). He had asked his slave to pour water from a clay vase which he dropped on Zain al-Abidin’s foot. Soon after, without contemplating on the pain, he recited the ayah “those who repress anger” and replied to his servant ‘I have quelled my anger’, then without stopping for thought he recited, “and those who pardon men verily, Allâh loves the good* doers”, and said to his servant ‘go you are free’!

It is very easy for one to quote these stories or even to talk about, but yet another to enact when tested by Allah the Exalted. An editor who maintained a book written by Jalal-ud-deen As-Suyuti (may Allah have mercy on him) writes in his introduction to the work, “And it is not meant from the recital of the Qur’an the publication of recitals with madd, and ghunnah, and Ikhfaa’, and Ithaar only. But verily these are all but means, allowing one to take the full extent of the meaning as to affect the soul, and mind and one’s emotions. So what would possibly be the effects of listening to the Qur’an and observing silence whilst listening if one merely copies voices of reciters however well their recital or pronunciation. But verily, there is no other reason of the recital of the Qur’an other than understanding it and contemplation upon it and in instigating the mind and one’s thoughts.”[8]

A famous Muslim poet of the Indian sub-continent wrote a beautiful piece of poetry about how the Qur’an was used so superficially in his time, and he sings the following couplets[9]:

“I am placed as an adornment upon shelved enclaves,

And people put me to their eyes to seek blessings,

I am made into amulets,

And dissolved into water to drink,

I am wrapped in colourful embroided silk cloths,

Aromatic scents are put on me,

Yet I am recited like the speech of parrots,

People use me merely to take oaths,

Even though I am read in all gatherings,

The reciters do not shed tears as their hearts are void of Taqwa,

People claim to follow me,

But yet follow the laws of the disbeliever,

This is the way in which people disrespect me,

Every year people celebrate,

And I am spoken about in all gatherings,

Yet I am still oppressed.”

After every piece or spoken word, one must conclude imploring the readers to think about what has been mentioned, and outline what can be done to improve the situation as not to leave hearts in despair. Indeed, the matter of trying to change the system of how the Qur’an is memorised and studied is a colossal one. The magnitude of this task is not only so due to pessimism, but because the common madrassah method of memorising the Qur’an is so widespread.

Leaders of institutions who help students memorise the Glorious Qur’an must revisit the goals, objectives, and methods utilised for memorising the Qur’an as to preserve its true message and pass it to the following generations. Any change in this methodology of memorising the Qur’an which at present entails just memorizing its words, will take unfathomable, but achievable exertions in understanding its meanings so that we live by this most divine message.

May Allah the Almighty help all of us in achieving what is pleasing to Allah Alone, and allow us to live by and understand the Qur’an how He intended, for there is no soothing shade better to occupy than the shade of the Qur’an.

Note:

source: www.islam21c.com

[1] Al-Baqarah: 78

[2] As-Sad: 87

[3] As-Sad: 88

[4] Al-Qamar: 32

[5] Muhammad: 24

[6] Al-Waqiah: 68-70

[7] Sahih Muslim 1: Book Number: 4, Hadith Number: 1623 Narrated Sa'd ibn Hisham ibn Amir

[8] Al-Itqaan fi uloom al-Qur’an, Jalaal Uddeen as-Suyooti, Mu’asasatu Ar-risalah, Beirut

[9] Titled “The Plea of the Qur’an”

http://www.islam21c.com/texts/205-li...e-of-the-quran

**Ummu Sufyaan** · 08-05-2010

Things that nullify the fast

**'Abd-al Latif** · 08-06-2010

The Fasting and the Furious

fastingfurious - The Official Ramadan Thread. Ramadan 1431 A.H/August 2010

Muhammad Alshareef discusses how to overcome the motivation dip in the middle of Ramadan. Ramadan is like a 3-lap NASCAR race that most kick off with a well-oiled and fuelled machine only to discover it needs maintenance by the time it hits Lap 2. Because they haven’t prepared for the middle slack before they rev again into the last 10 days of Ramadan, they’ve suffered a major loss in being the foremost in ‘ibaadah

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**'Abd-al Latif** · 08-06-2010

The Virtues of Fasting in the Summer

wwwislamicboardcom - The Official Ramadan Thread. Ramadan 1431 A.H/August 2010

In the Name of Allâh, the Most Beneficent, the Most Merciful

By Ibn Rajab al-Hanbali

Ibn Rajab commented on the virtues of fasting in the heat in 'Lata'if al-Ma'arif' (p. 272-273):

"...And from the acts of worship whose reward is multiplied during the heat is fasting, and this is because of the thirst that one experiences in the mid-day heat.

This is why Mu'adh bin Jabal expressed regret on his deathbed that he would no longer experience this mid-day thirst, as did other early Muslims.

And it was related that Abu Bakr would fast in the summer and not fast in the winter, and 'Umar advised his son 'Abdullah on his deathbed: "Try to obtain the characteristics of faith," and the first one he mentioned was fasting in the intense summer heat.

And al-Qasim bin Muhammad said that 'A'ishah would fast in the intense heat, and he was asked: "What drove her to do this?" He replied: "She would take advantage of the days before death." And some of the righteous women would choose the hottest days and fast them, saying: "If the price is low, everyone will buy," meaning that she wanted to do those actions that only a few were capable of due to how hard it was to do them, and this is indicative of the high aspirations these women had.

And Abu Musa al-Ash'ari was on a boat, and he heard someone calling out: "O passengers, stand up!" And he said this three times. So, Abu Musa told him: "How can we stand up? Don't you see where we are? How can we stand up?" So, the caller said: "Let me tell you of a rule that Allah made upon Himself: whoever makes himself thirsty for Allah's sake on a hot day has the right upon Allah to have his thirst quenched on the Day of Resurrection." So, Abu Musa would search out the days that were so hot that one would feel he was being cooked, and he would fast those days.

Ka'b said that Allah Said to Musa: "I made it incumbent upon Myself that whoever is thirsty for My sake will have his thirst quenched on the Day of Resurrection," and others said that it's written in the Torah: "Glad tidings for whoever makes himself hungry in anticipation of the Great Day where he will have his hunger satisfied, and glad tidings for whoever makes himself thirsty in anticipation of the Great Day where he will have his thirst quenched."

al-Hasan said: "A maiden of Paradise will speak to the wali of Allah while he is laying with her on the shore of a river of honey in Paradise while she hands him a glass of the sweetest drink, and she will ask him: "Do you know what day Allah married me to you? He Saw you on a long summer day while you were thirsty in the mid-day heat, and He called the Angels and Said: "Look at My slave. He has left his wife and pleasure and food and drink for Me out of his desire for what I have for him. Bear witness that I have Forgiven him," and He Forgave you on that day and married you to me.""

And when 'Amir bin 'Abd Qays went from Basrah to Sham, Mu'awiyah would ask him to tell him what he needed. He refused to ask of him, and eventually said: "All I need is for you to return the heat of Basrah to me to make the fasting a bit harder, as it is too easy in your lands."

And al-Hajjaj was on a journey between Makkah and Madinah. He pulled out his dinner and invited a bedouin to eat with him, and the bedouin said: "I have been invited by One who is better than you and I have accepted the invitation." He asked: "And who is this?" The man replied: "Allah invited me to fast, and I fasted." al-Hajjaj asked: "On this very hot day?" The man replied: "Yes. I am fasting it in anticipation of a much hotter day." al-Hajjaj said: "So, eat today and fast tomorrow." The man replied: "Only if you can guarantee that I will live until tomorrow." al-Hajjaj said: "This isn't in my hands." The man said: "How can you ask me to do something now when there is something of the future that isn't in your hands?"

And Ibn 'Umar went on a trip once with some companions, and they saw a sheep-herder who they invited to eat with them. He said: "I am fasting," and Ibn 'Umar said: "You are fasting in heat like this, and while you are between all these plants and sheep?" The herder replied: "I'm taking advantage of my remaining days." Ibn 'Umar was impressed by this reply and said: "Can you sell one of your sheep to us? We'll feed you from its meat when you break your fast, and we'll also pay you for it." The herder said: "It doesn't belong to me. It belongs to my master." Ibn 'Umar said: "What would your master say if you told him that it was eaten by a wolf?" The herder raised his finger to the sky and said: "What about Allah?" Ibn 'Umar kept repeating this phrase that the herder was saying, and when he got to the city, he went to the herder's owner and bought him and his sheep from him. He then freed the herder and gave him his sheep as a gift.

And Ruh bin Zinba' was traveling between Makkah and Madinah on a very hot day. A herder living on a mountain approached him, and he said to him: "O herder, come eat with me." The herder said: "I'm fasting." Ruh said: "You're fasting in this heat?" The herder replied: "Should I let my days pass by in vain?" So, Ruh said: "You have used your days wisely, O herder, while Ruh bin Zinba' has wasted his."

And Ibn 'Umar used to fast extra days until he would almost faint, and this wouldn't cause him to break his fast. And al-Imam Ahmad would fast until he was about to pass out, and would wipe water over his face. He was asked about fasting very hot days, and he replied: "There is nothing wrong with wetting a towel to squeeze the water on himself to cool down with." And the Prophet (saw) would pour water over his head while fasting.

And Abu ad-Darda' would say: "Fast the very hot days in anticipation of the Day of Resurrection, and pray two rak'at in the darkness of night in anticipation of the darkness of the grave." And it's reported in the two 'Sahih's that he said: "You have seen us with the Messenger of Allah (saw) on some of his journeys on very hot days, and a man would hold his hand against his head due to the intensity of the heat, and none of them would be fasting except the Messenger of Allah and 'Abdullah bin Rawahah." And the narration of Muslim states that Abu ad-Darda' said: "This was during the month of Ramadan."

When those who fast for Allah in the heat are patient despite their intense thirst, He set aside a specific gate of the gates of Paradise for them. This is the gate called Rayyan, and whoever enters through it will drink, and whoever drinks after entering it will never be thirsty again. When they enter through it, it will be locked for those after them, and none will enter through it except them..."

Courtesy of Iskandrani