Preparation for Ramadan begins - 2012 A.D/1433 A.H

I have a piece of paper where I write down the names of ALL those for whom I'll make Du'a. Inshallah, you'll be in my prayers.
 
Welcoming Sha'ban
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Sha’ban is the eighth month of the Islamic calendar and considered one of the special months for which we find particular sunan of the Prophet (peace be upon him). It is reported that the Prophet would fast most of the month of Sha’ban except for the last few days.

A’ishah (may Allah be pleased with her) narrates that “Allah's Apostle used to fast till one would say that he would never stop fasting, and he would abandon fasting till one would say that he would never fast. I never saw Allah's Apostle fasting for a whole month except the month of Ramadan, and did not see him fasting in any month more than in the month of Sha'ban.”[1]

Although these fasts are supererogatory we can see how much importance the Prophet attached to them. We know that when he was asked by Usaamah ibn Zayd concerning his observance of the Sha’ban fasts, he answered, “It is a month that people neglect between Rajab and Ramadan; 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.” This hadith clearly indicates the importance of Islamic months, and living in the west we must maintain a relationship with Islamic religious symbols, the Islamic calendar being an important one. Additionally, the Prophet informed us of matters of the unseen, namely that our actions are taken up in this blessed month, and so, it would be sensible to be in a state of servitude whilst being taken to account.

We also know that the Prophet prayed for Sha’ban to be blessed and connected it to Ramadan thus informing us of an inextricable link between the two. He would supplicate, "O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings)."[2]

Many people find it difficult getting into the spiritual state that Ramadan requires and complain in the last ten days of the great month that their month has gone to waste. A major reason for this it seems is that they assume that Allah would have Muslims worship him one month of the year! Whilst worship is a daily affair, Allah would have us worship more in some months more than others. Furthermore, the righteous, in understanding the importance of Ramadan, would want to be as prepared as possible, and as a result, would begin preparation two months earlier in Rajab!

Abu Bakr al-Balkhi said: The month of Rajab is the month for planting, the month of Sha’ban is the month of irrigating crops, and the month of Ramadan 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’ban is that of the clouds and the likeness of Ramadan is that of the rain; whoever does not plant and sow in Rajab, and does not irrigate in Sha’ban, how can he reap in Ramadan? Now Rajab has passed, so what will you do in Sha’ban if you are seeking Ramadan? This is how your Prophet and the early generations of the ummah were in this blessed month, so what will you do?

From amongst the forms of preparation is increasing in reciting the Quran. When Sha’ban would begin, ‘Amr ibn Qays (of the righteous early Muslims) would close his shop and free his time for reading Qur’an. The notion of excessive fasting, as quoted earlier, is found in the hadith of A’ishah (may Allah be pleased with her), that she “did not see him fasting in any month more than in the month of Sha'ban.”[3]

Fasting is a great act of servitude and devotion to Allah, and given that the Arabic word sawm (fasting) means to restrain from something, it implies the repression of one’s nafs and worldly abstinence out of a firm belief in the afterlife. Abu Hurairah narrates that the Prophet (peace be upon him) said, “Allah said: The fast is for Me and I will give the reward for it, as he (the one who observes the fast) leaves his sexual desire, food and drink for My sake. Fasting is a guard (from Hell) and there are two pleasures for a fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord. And the smell of the mouth of a fasting person is better to Allah than the smell of musk.”[4]

Let us use Sha’ban to become people of prayer and fasting, that we use the coming month as a time of rectification and spiritual rectitude, and we prepare our souls for the last Ramadan we may ever face. A’ishah narrates that the Prophet never fasted in any month more than in the month of Sha'ban. He used to say, “Do those deeds which you can do easily, as Allah will not get tired (of giving rewards) till you get bored and tired (of performing religious deeds).” The most beloved prayer to the Prophet was the one that was done regularly even if it were little, and whenever the Prophet offered a prayer he used to offer it regularly.[5]

Notes:

Sources: www.islam21c.com

Islam21c requests all the readers of this article, and others, to share it on your facebook, twitter, and other platforms to further
spread our efforts.

[1] Bukhari
[2] Al-Tabarani and Ahmad
[3] Bukhari
[4] Bukhari
[5] Bukhari
 
Hamza Asadullah said:
:sl:

Actually if we include today and we assume that Ramadan will begin on the 20th of July (In the Uk) then there are only around 25 days left until Ramadan begins.
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That's why I said 'approximately' and not 'exactly'. I knew I was a little bit off with my estimation.
 
Fasting in Sha'baan
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Sha’baan is the name of the (eighth) month, and it is so called because in this month the Arabs used to disperse (tasha’’aba) in search of water, or it was said that they dispersed to carry out raids and forays. Or it was said that it is so called because it sha’aba (branches out or emerges) i.e., it appears between the months of Rajab and Ramadaan. The plural forms of the word Sha’baan are Sha’baanaat and Sha’aabeen.

Fasting in Sha'baan

‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger (peace and blessings of Allaah be upon him) used to fast until we thought he would never break his fast, and not fast until we thought he would never fast. I never saw the Messenger of Allaah fasting for an entire month except in Ramadaan, and I never saw him fast more than he did in Sha’baan.” [1]

According to a report narrated by Muslim [2], “He used to fast all of Sha’baan, he used to fast all but a little of Sha’baan.” A group of scholars, including Ibn al-Mubaarak and others, thought that the Prophet (peace and blessings of Allaah be upon him) did not fast all of Sha’baan, but he fasted most of it. This is supported by a report in Saheeh Muslim [3] narrated from ‘Aa’ishah (may Allaah be pleased with her), who said: “I never knew of him – meaning the Prophet (peace and blessings of Allaah be upon him) – fasting for any entire month apart from Ramadaan.” According to another report also narrated by [4] Muslim, ‘Aa’ishah said: “I never saw him fast for any entire month from the time he came to Madeenah, apart from Ramadaan.”

It was reported in al-Saheehayn that Ibn ‘Abbaas said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) did not fast any entire month apart from Ramadaan.” [5] Ibn ‘Abbaas regarded it as makrooh to fast any entire month apart from Ramadaan. Ibn Hajar (may Allaah be pleased with him) said: “He observed more voluntary fasts in Sha’baan than in any other month, and he used to fast most of Sha’baan.”

Usaamah ibn Zayd (may Allaah be pleased with them both) said: “I said, ‘O Messenger of Allaah, I do not see you fasting in any other month like you fast in Sha’baan.’ He said, ‘That is a month to which people do not pay attention, between Rajab and Ramadaan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.” [6] According to a report narrated by Abu Dawood [7] she said: “The most beloved of months for the Messenger of Allaah (peace and blessings of Allaah be upon him) to fast in was Sha’baan, and his fasting in Sha’baan was continuous with his fasting in Ramadaan.” [8]

Ibn Rajab (may Allaah have mercy on him) said: “Fasting in Sha’baan is better than fasting in the Sacred Months, and the best of voluntary fasts are those that are (observed in the months) closest to Ramadaan, before or after. The status of these fasts is like that of al-Sunan al-Rawaatib which are done before and after fard (prayers) and which make up for any shortfall in the number of obliagtory prayers. The same applies to fasts observed before and after Ramadaan. Just as al-Sunan al-Rawaatib are better than other kinds of voluntary prayers, so fasts observed (in the months) before and after Ramadaan are better than fasts at other times.

The phrase “Sha’baan is a month to which people do not pay attention, between Rajab and Ramadaan” indicates that because it comes between two important months, the Sacred Month of Rajab and the month of fasting, people are preoccupied with those two months and they do not pay attention to Sha’baan. Many people think that fasting in Rajab is better than fasting in Sha’baan, because Rajab is one of the Sacred Months, but this is not the case.

In the hadeeth quoted above there is an indication that even though certain times, places and people may be commonly thought to posses a particular virtue, there may be others that are better than them.

It also indicates that it is mustahabb to make good use of the times when people tend to be negligent, by doing acts of worship. A group of the Salaf used to fill the time between Maghrib and ‘Isha’ with prayer, saying that it was a time when many people were negligent. Another example is the remembrance of Allaah (dhikr) in the marketplace, because this means one is remembering Him in a place where people tend to be negligent and among people who are negligent. There are a number of benefits that come from making good use of times when people are often negligent, and using these times for worship, including the following:

It is more concealing of one's good works, and hiding and concealing naafil actions is better, especially fasting, because it is a secret between a slave and his Lord. Hence it was said that there is no element of showing off in fasting. One of the Salaf used to fast for years without anybody knowing about it; he would go from his home to the marketplace carrying two loaves of bread, which he would give away in charity, and he would fast. His family thought that he ate the bread, whilst the people in the marketplace thought that he had eaten at home. The Salaf thought it was mustahabb for a person who was fasting to do things that would conceal the fact that he was fasting. It was reported that Ibn Mas’ood said: “When you get up in the morning and you are fasting, then apply perfume.” Qutaadah said: “It is mustahabb for the [man] who is fasting to apply perfume so that there will be no sign that he is fasting.”

By the same token, doing righteous deeds at times when people are distracted and negligent is more difficult. One of the indications of how virtuous a deed is, is how difficult it is: if everyone is doing a certain action, it is easy, but if most people are negligent, this makes it more difficult for those who do remember Allaah. Muslim [9] narrated from the hadeeth of Ma’qil ibn Yassaar: “[The Prophet (peace and blessings of Allaah be upon him) said:] ‘Worship at times of tribulation (fitnah) is like Hijrah to me.’” (The phrase “worship at times of tribulation” refers to times of upheavals and trials, when people follow their own desires, and those who adhere to Islam are doing something difficult.)

The scholars differed as to the reasons why the Prophet (peace and blessings of Allaah be upon him) fasted so much in Sha’baan. Their various opinions were as follows:

That he had been unable to fast three days out of every month because he was travelling or for some other reason, so he made them all up together in Sha’baan. When the Prophet (peace and blessings of Allaah be upon him) began to do some naafil action, he would persist in it, and if he missed it, he would make it up later.

It was said that his wives used to make up the days that they missed of Ramadaan in Sha’baan, so he used to fast because of that. This is the opposite of what was reported from ‘Aa’ishah, that she used to delay making up days that she had missed in Ramadaan until Sha’baan because she was too busy with the Messenger of Allaah (peace and blessings of Allaah be upon him) to fast.

It was said that it was because this is a month which people do not pay attention to. This is the most correct view, because of the hadeeth of Usaamah quoted above, in which it says: “That is a month to which people do not pay attention, between Rajab and Ramadaan.” [10]

When Sha’baan began, if the Prophet (peace and blessings of Allaah be upon him) still had some voluntary fasts outstanding that he had not fasted, he would make them up during Sha’baan so that his naafil fasts would be complete before Ramadaan came. Similarly, if he had missed some Sunnah prayers or he had missed Qiyaam al-Layl, he would make it up. ‘Aa’ishah used to make the most of this opportunity to make up any obligatory Ramadaan fasts that she had missed because of menstruation; during other months she was too busy with the Prophet (peace and blessings of Allaah be upon him) to fast. We should also note here that anyone who has any missed fasts to make up has to make them up before the next Ramadaan comes. It is not permissible to delay it until after the following Ramadaan except in cases of necessity (such as a valid excuse that continues between the two Ramadaans). Whoever is able to make them up before the (second) Ramadaan and does not do so, has to make them up after the (second) Ramadaan and in addition to that, he has to repent and to feed one poor person for each day that he missed. This is the view of Maalik, al-Shaafa’i and Ahmad.

Another benefit of fasting in Sha’baan is that it is a kind of training for the Ramadaan fast, in case a person finds it difficult to fast when Ramadaan starts; if he fasts in Sha’baan he will have gotten used to fasting and he will feel strong and energetic when Ramadaan comes. Sha’baan is like an introduction to Ramadaan and it has some things in common with Ramadaan, such as fasting, reciting Qur’aan and giving in charity. Salamah ibn Suhayl used to say: “The month of Sha’baan is the month of reciters (of the Qur’aan).” Habeeb ibn Abi Thaabit used to say, when Sha’baan came, “This is the month of reciters (of the Qur’aan).” When Sha’baan came, ‘Amr ibn Qays al-Malaa’i used to close his store and devote his time to reading the Qur’aan.

Fasting at the End of Sha'baan

It was reported in al-Saheehayn from ‘Imraan ibn Husayn (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said to a man, “Have you fasted anything of the sirar of this month?” He said, “No.” He said: “If you have not fasted, then fast two days.” According to a report narrated by al-Bukhaari: I think he meant Ramadaan. According to a report narrated by Muslim, (the Prophet (peace and blessings of Allaah be upon him)) said: “Have you fasted anything of the sirar of Sha’baan?” [11]

There was some dispute as to the meaning of the word siraar. The most well known view is that it refers to the end of the month. The end of the month is called siraar because the moon is hidden (istisraar) at that time. Someone may raise the point that it was reported in al-Saheehayn from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do not pre-empt Ramadaan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast.” (Reported by al-Bukhaari, no 1983; Muslim, no. 1082). How can we reconcile the hadeeth which encourages fasting at this time with the hadeeth which says not to fast at this time? The answer is: many of the scholars and most of those who commented on this hadeeth said: this man to whom the Prophet (peace and blessings of Allaah be upon him) addressed this question was known to have the habit of fasting regularly, or else he had made a vow, so the Prophet (peace and blessings of Allaah be upon him) commanded him to make up his fast. There are also other points of view on this issue. In brief we may say that there are three scenarios for fasting at the end of Sha’baan.

The first scenario is when a person fasts at the end of Sha’baan with the intention of being on the safe side and not missing the first day of Ramadaan. This is forbidden.
The second scenario is when a person fasts with the intention of fulfilling a vow or of making up a day of Ramadaan that he missed or as an act of expiation (kafaarah), etc. This is permissible according to the majority.

The third scenario is when this is purely a voluntary fast. This is regarded as makrooh by those who said that we should differentiate between Sha’baan and Ramadaan by not fasting for a while. Among those who said this was al-Hasan. If it happens to coincide with a day when a person habitually fasts, Maalik and those who agreed with him permitted this, but al-Shaafa’i, al-‘Oozaa’i, Ahmad and others made a distinction between cases where it is a fast which a person habitually observes or otherwise.

In conclusion, the hadeeth of Abu Hurayrah quoted above is what we should follow according to the majority of scholars. It is makrooh to observe a voluntary fast one or two days before Ramadaan for those who do not habitually fast on those days and who have not previously fasted until the end of Sha’baan. It may be asked: why is it makrooh to fast just before Ramadaan (for those who do not have a prior habit of fasting)? The answer is that there are a number of reasons why this is so, such as:
Firstly: lest extra days be added to the fast of Ramadaan that are not part of it. Fasting on the day of Eid is prohibited for the same reason, lest we fall into the same trap as the People of the Book with regard to fasting, as they added to their fasts because of their own whims and desires.

For the same reason it is also forbidden to fast on the “day of doubt”. ‘Ammaar said: whoever fasts on this day has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).

The “day of doubt” is a day when people are not sure whether it is Ramadaan or not, when news of the sighting of the crescent moon comes from one whose word cannot be accepted. As for a cloudy day, some of the ‘ulamaa’ said that this was also a ‘day of doubt’ and said that fasting was not allowed on this day. This is the view of the majority.

Secondly: to make a distinction between fard (obligatory) fasts and naafil (supererogatory) fasts, because making a clear distinction between fard actions and naafil actions is prescribed in Islam. Hence it is haraam to fast on the day of Eid, and the Prophet (peace and blessings of Allaah be upon him) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salaam or speaking, especially in the case of the Sunnah prayer performed just before Fajr. It is prescribed to make a clear separation between this prayer and the obligatory prayer. Hence it is prescribed to pray it at home and to lie down afterwards.

When the Prophet (peace and blessings of Allaah be upon him) saw a man praying at the time when the iqaamah had been given for Fajr, he said to him: “Al-Subh is four rak’ahs.” [12]

Some ignorant people may think that the reason why we do not fast just before Ramadaan is so that we can make the most of eating and have our fill of our desires before we have to deny ourselves by fasting. This is an ignorant mistake on the part of those who think this. And Allaah knows best.

Notes:
Sources: www.islamqa.com
Islam21c requests all the readers of this article, and others, to share it on your facebook, twitter, and other platforms to further spread our efforts.

[1] Narrated by al-Bukhaari, no. 1833; Muslim, no. 1956 [2] Muslim no 1957
[3] Muslim no. 1954
[4] Muslim no. 1955
[5] Bukhaari, no. 1971, and Muslim, no. 1157
[6] Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, page 425
[7] Abu Dawood no. 2076
[8] Classed as saheeh by al-Albaani, see Saheeh Sunan Abi Dawood, 2/461
[9] Muslim no. 2984
[10] Narrated by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, p. 425
[11] Narrated by al-Bukhaari, 4/2000; Muslim, no. 1161
[12] Narrated by al-Bukhaari, no. 663
 
I wish i could fast in Shaban imsad The duration of fasting is approximately 14 and a half hour and summer is at its peak here.Its hell hot.Hopefully July will be a little cool.Are you people fasting :hmm: Please let me know if you do,it'll encourage me to fast Inshallah :-[
 
Endymion said:
I wish i could fast in Shaban imsad The duration of fasting is approximately 14 and a half hour and summer is at its peak here.Its hell hot.Hopefully July will be a little cool.Are you people fasting :hmm: Please let me know if you do,it'll encourage me to fast Inshallah :-[
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:( every day i make niyaah to fast next day but at the end of the day all of my energy is gone.. very long and very hot days..:(
due to my health issues i think i should better prepare my self for ramadhan and leave the fasts of shaban.. :(
 
Ramadan: The Month of the Qur'an​


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The Qur’an begins the description of this blessed month with, ‘Ramadan is the month in which was revealed the Qur'an - a guidance for mankind, and clear proofs of the guidance, and the criterion (between right and wrong)’1. Ever since divine revelation was inspired to Muhammad (peace be upon him), people (Muslims as well as non-Muslims) have marvelled at the Qur’an’s inimitability, both in reference to its content and language. Great scholars such as Imam al-Shafi’i have stated that if no other chapter were to be revealed except al-'Asr, it would be sufficient for mankind. This is due to the concise text and meaning which provides a wealth of information and direction although the chapter only consists of three verses. The Qur’an carries such conciseness throughout being a light of guidance2 and wisdom3, admonition4 and a clear message5 in the Arabic language6.

In this article I would like to discuss two main points: the importance of the Qur’an as a source of guidance and its relationship with the Arabic language. As is evident to all Muslims, the Qur’an is Allah’s supreme word to mankind revealed in the Arabic language, and thus, both the Qur’an and the Arabic language have become synonymous with one another.

The Qur’an was revealed over a period of twenty three years to the Prophet Muhammad (peace be upon him) and is the first source of Islam and the speech of God. It is referred to as the book, guide, glad tidings and criterion amongst others, although most titles tend to point to the same semantic meaning. It delivers guidance to mankind by providing them with a criterion between truth and falsehood and thereafter gives glad tidings to those who successfully adhere to it.

Inevitably, being a source of guidance, The Qur’an is a manual for our lives, encouraging and ordering the believers towards righteousness and warning the evil doers and disbelievers. Its commandments are full of divine wisdom and those who adhere to them will attain felicity. However, how can a person adhere to something that he or she does not understand?

As a result of a lack of understanding, many people neither study the Qur’an nor ponder over its verses. Many argue that a study of the Qur’an is time consuming and that such study is not viable due to other commitments such as work, study etc. However, throughout life we read many things in an attempt to gain a better degree of understanding such as newspapers, books and magazines. Throughout our schooling we study various languages and books on various disciplines seeking to learn not only their contents but to also enhance skills of reading, writing, speaking etc. Thus we must also equally dedicate time to study Arabic and the Qur’an which will not only save us in the hereafter but also enhance our intellectual abilities and life skills. Studying increases the individual in reading and comprehension ability, and seeking a deeper insight into specific verses enhances one’s analytical ability. Additionally, the Qur’an provides life skills which if adhered to, would create an exceptional society whereby citizens would be prime examples of good manners, etiquette, patience and humility, as well as other traits. For example, with regard to interaction between one another we are commanded ‘when you are greeted with a greeting (of peace), answer with an even better greeting, (or at least) with the like thereof.’7 Thereafter you should ‘abstain from lewd speech, from all wicked conduct, and from quarrelling’8. If the Muslims ‘hear vain talk, they turn away from it and say “To us our deeds, and to you yours; peace be to you - we seek not the ignorant.”’9. If anybody engages in moral and conceptual bankrupt speech about Islam, we are commanded ‘leave them to indulge in idle talk and play [with words] until they face that [Judgment] Day of theirs which they have been promised’10. When we do speak we ‘enjoin in virtue and forbid vice’11, ‘extol His (Allah) limitless glory and praise’12 and ‘invite (all) to the Way of thy Lord with wisdom and beautiful preaching’13. Additionally, you should be humble and ‘be moderate in thy pace, and lower thy voice; for the harshest of sounds without doubt is the braying of the ass.’14 This is just a snippet of the beautiful conduct encouraged in the Qur’an. However, due to the lack of knowledge of the Arabic language in the West, we are seemingly oblivious to the wisdoms found in it.

In addition, there tends to be a culture of ignorance particularly among South Asian communities where the emphasis is on the recitation of the Qur’an while neglecting its translation and meanings. Thus, there has been an air of ignorance among such communities, although surprisingly, such ignorance is either encouraged or overlooked by scholars respected by these communities. It would be true to say that many of these scholars do not know Arabic themselves and are ignorant in terms of Islamic laws and rules of conduct. Recently, in a discussion about the importance of Arabic language with a colleague (a teacher in the UK madrasah system), I enquired as to why children in madrasah’s were not required to learn the Arabic language as well as the Qur’an. I was informed that the majority of teachers (as well as parents) among the South Asian community believe that learning the entire language is not important, learning to read the Qur’an by deciphering the alphabet is sufficient to accrue blessing and fulfil the obligations of prayers. They have completely disregarded the importance of understanding the words they recite, and are content in blindly following the ‘Maulana’s’ in the community.

Such beliefs are unislamic and it is certainly time that we as Muslims procure adequate facilities to learn Arabic alongside the Qur’an for both ourselves and our children as they will be the flag bearers of Islam in the West tomorrow.

It is most certainly a blessing to be able to read the Qur’an in Arabic, but understanding it holds equal weight as both are considered by the vast majority of scholars as fard al-ayn (incumbent upon all individuals). Ibn Taymiyyah wrote, ‘Arabic language is from the religion and knowledge of it is an obligation. Understanding the Qur’an and the sunnah is an obligation, and they cannot be understood except by understanding the Arabic language. Whatever it takes to complete an obligation is in itself an obligation.’15 Allah states: ‘We have sent it down as an Arabic Quran, in order that you may learn wisdom.’16 How can we learn the divine wisdom if the wisdom revealed is not even understood? Additionally, Allah states: ‘And certainly We have set forth to men in this Quran similitudes of every sort that they may reflect. An Arabic Qur’an without any crookedness, that they may guard (against evil).’17 Allah specifically mentions that the Qur’an is an Arabic one, which we must use to guard ourselves, although this task is unfeasible for those who have no command over the language. It is evident from the above verses that the purpose of Qur’an was not only to be recited, but also to be understood.

In the time of the Prophet (peace be upon him), people submitted to the religion of Muhammad by merely overhearing a few verses (as opposed to now where people recite it repetitively although their hearts are empty). Famous is the story of Umar bin Khattab who heard the opening of chapter TaHa which brought him to tears and consequently led to his conversion. For over a millennium people have been memorising the Qur’an, and the best practice is that of the early generations [salaf] whereby the sahabah (companions of the prophet) would commit ten verses to memory, study their meanings and explanations, and then act upon them before memorising another ten. Memorising the divine scripture is a great act which Allah encourages ‘Saad. Consider this Qur’an, endowed with all that one ought to remember!’18 The noble companions of the prophet memorised the book of Allah in its entirety and fashioned their lives, actions and beliefs around the divine revelation. {quotes}The fact that it was the main source from which they understood and acquired their deen was a major factor in making them not only some of the most distinctive individuals in history, but also the most honoured and pleased with by Allah.{/quotes}

It is incumbent upon us (may Allah have mercy upon us) to understand the Qur’an, its warnings, stories, laws and glad tidings so that we may be successful. If we believe it to be a manual, how do we expect to benefit from it? Knowledge of the Qur’an and its language is essential for protection against misguided innovated ideas and beliefs such as shirk, forbidden types of tawassul etc. which become rampant due to ignorance of the correct beliefs. Allah states, ‘And [on that Day] the Apostle will say “O my Sustainer! (some of) my people have come to regard this Qur’an as something (that ought to be) discarded!”’19 This will not only be the disbelievers, but also those individuals who pay no heed to it, ignoring its heightened importance and disregarding its significance as a communication from Allah the Most High. As was discussed in the previous paragraph, the sahabah’s relationship with the Qur’an was one of the fundamental reasons as to why Allah gave them status and honour, to the extent that people 1400 years later still read their stories and aspire to imitate their heroic actions.

We must also recognise that the Arabic language has a much larger part to play then we as a community in the West have previously assumed. Ibn Taymiyyah wrote ‘As for becoming accustomed to talking to one another in a language other than Arabic…undoubtedly this is makrooh (disliked)…Such was also the case in Khurasaan in the past (that they spoke Arabic), then they became lax with regard to the language and got used to speaking Farsee (Persian) until it became prevalent and Arabic was forgotten by most of them. Undoubtedly this is disliked. The best way is to become accustomed to speaking Arabic so that the young people will learn it in their homes and schools, so that the symbol of Islam and its people will prevail. This will make it easier for the people of Islam to understand the Qur‘aan and Sunnah, and the words of the salaf…Know that being used to using a language has a clear and strong effect on one’s thinking, behaviour and religious commitment. It also has an effect on making one resemble the early generations of this Ummah, the Companions and the Taabi’een. Being like them improves one’s thinking, religious commitment and behaviour.’20 Research undertaken by Coffman (in Algeria) reiterates this whereby he states ‘My research shows that the language of study is the most significant variable in determining a student's attachment to Islamic or Islamist principles.’21 During the occupation of Algeria by the French, officials noted that they would never be able to fully colonialise Algeria unless they were able to remove the Arabic language from Algerian society.22

Learning from the mistakes of those before us, we come to realise that many follow scriptures recorded in dead languages. For example, the Christians first spoke Aramaic and some spoke Hebrew. Both languages died out (among Christians) and in their stead Greek was adopted as the language of Christianity. Later on, Latin (the language of the Romans) was adopted and now English has become the main language of Christendom. As a result of the loss of the first languages, Christianity and the Bible have found themselves in a dilemma. The bible has changed through so many languages that the semantics of many words were either corrupted and altered or lost. The original manuscripts of the bible no longer exist and with regards to the oldest copies of the Gospels, no two are identical. This led to the division of Christianity into many different sects where each sect claims to hold the ‘truth’. However, as Allah stated in the Qur’an ‘and from them are illiterate (people) who do not know the scriptures, but they rely upon false desires and they follow nothing but conjecture.’23 From this verse we may deduce that the people were illiterate and could not read, and that they were also considered ‘illiterate’ due to their lack of knowledge about the scriptures. As a result, they had to speculate parts of their faith and in their attempt they resulted in following their desires (what they wanted to believe in, and what seemed correct to them) as their conjecture was baseless.

As is evident, the impact of the Qur’an and Arabic as its language is multifaceted; enhancing an individual’s behaviour and providing them a deeper understanding about the world around them, as well as benefiting Muslims as a community by improving their religious commitment and sense of Islamic culture. Fundamentally, studying both Arabic and the Qur’an is important for our success in this life and in the hereafter. What better language than the one with which Allah spoke to mankind, and what better speech is there than the speech of Allah?
___________________________________________________________
Notes:This article has been reposted
Source: www.islam21c.com

1. 2:185
2. 42:52
3. 10:1
4. 38:1
5. 43:2
6. 20:113
7. 4:86
8. 2:197
9. 28:55
10. 70:42
11. 3:110
12. 25:58
13. 16:125
14. 31:19
15. Ibn Taymiyyah. Iqitidaa Siratul Mustaqeem. 1/470
16. 12:2
17. 39:27-28
18. 38:1
19. 25:30
20. Ibn Taymiyyah. Iqitidaa Siratul Mustaqeem.
21. James Coffman. Does the Arabic Language Encourage Radical Islam? http://www.meforum.org/article/276
22. The role of Arabic language in Muslim societies may be discussed in another article as it is beyond the scope of this one.
23. 2:78
 
:sl:

The common question of Indonesian Muslims is "Will this year we have two different days to start Ramadhan, and Eid-ul Fitri again?".

There are two institutions in Indonesia that determine when the ramadhan begin and end. First is government that close to Nahdlatul Ulama organization. Second is Muhammadiyah organization.

Nahdlatul Ulama is Shafi'i madhab based organization which determine when Ramadhan begin and end through moonsighting, the only permissible method in Shafi'i madhab. And this moonsighting must be done in own territory, not allowed to follow moonsighting in Makah or other places.

Muhammadiyah is known as Muslim organization that adopt thought from Shaykh Ibn Taymiyyah (rahimahullah), and they can determine when the Ramadhan begin and end through astronomical calculation, or follow Makah.

Last year, both parties started Ramadhan at the same day, but Muhammadiyah finish Ramadhan one day earlier. So, there were two different Eid day. In last few years before, Indonesian Muslims had same Eid day, although usually had two different day to start and end Ramadhan.

But, I am happy to see Muslims in Indonesia always respect each other in this matter.
 
Endymion said:
I wish i could fast in Shaban imsad The duration of fasting is approximately 14 and a half hour and summer is at its peak here.Its hell hot.Hopefully July will be a little cool.Are you people fasting :hmm: Please let me know if you do,it'll encourage me to fast Inshallah :-[
Click to expand...

Sis, the greater the suffering , the greater is reward . There is everything to gain and nothing to loose

In places in southern hemisphere like Australia ,south africa,argentina where it is winter now have a very short day to fast .
 
Endymion said:
I wish i could fast in Shaban imsad The duration of fasting is approximately 14 and a half hour and summer is at its peak here.Its hell hot.Hopefully July will be a little cool.Are you people fasting :hmm: Please let me know if you do,it'll encourage me to fast Inshallah :-[
Click to expand...

Welcome here, dear. In here now time of fasting is about 19 hours.

:heated:
 
sister harb said:
Welcome here, dear. In here now time of fasting is about 19 hours.
Click to expand...

i found out this yesterday.. some places around the world will be having 18 and 19 hours fast... mat Allah give them strength..

now i must say we are having just 15 hours fast^o)
 
Preparation for the 2012 Ramadan

One of the best ways one can prepare for Ramadan is by purifying his/her body and soul. How can one purify his/her soul when physically he/she is not clean? Thus the first requirement is to clean oneself physically

To purify your body
  • Take shower twice a day however since its summer take at least 3 showers a day
  • Change cloth every day. If you do not have access to new cloth, use clean cloth.
  • Keep baby wipe with you so that when you sweet, you can jump into a bathroom and wipe yourself so that you don't smell (don't be shy. if you are a human, you will sweet but it’s not an excuse especially for a Muslim to smell. Be alert about yourself. If you think you are smelling don’t be shy to use your baby wipe; of course not in public)
  • Be aware of your own breath. You don’t want the angels to leave you because of your odor
To purify your soul
  • Constantly do istaghfar because no matter how much one decorates his/her dress, if it has a strain, it has a strain. One has to get rid of the train first then decorate the dress otherwise no matter how much one decorates it, the strain will remain there. Therefore let’s have our prior sins forgiven first insha Allah
  • Do lots of zikr to sharpen your mind and tongue for Ramadan. You do not have to spend extra time to do zikr. Do it while you are walking, while ironing your cloth or even when you are cooking. Trust me if you are sincere, Allah will make it easier for you.
    If you do zikr while nobody is around that means you are sincere because nobody is watching you; You are not doing Zikr to showoff. If you don't feel comfortable doing zikr when people are not around you, trust me, you have a problem. Better solve it before you enter Ramadan!
  • Try freeing yourself from everyone and everything. Remember, the Prophets and the Messengers (peace be upon them all) reached their level by freeing themselves from the worldly things. They went for seclusion in cave or jungle so that nothing destructs them. At least go for a walk (away from people meaning in a quiet place) and ponder. Or sit in quite place, close your eyes and make dua or do zikr. Look at the creation of Allah Subhhanahuwta’la, not the creation of men, trust me it’ll empower you insha Allah
  • Most importantly hold your goals up high. No matter what happens, don't ever let anybody/anything hinder you from achieving your Ramadan goals insha Allah. If anybody fights you, don’t put your standards that low to fight them back because your goals are too high to waste your time
P.S. Don't forget to recite what Prophet (peace and blessing be upon him) taught us..... "Allahumma Barik Lana fi Shaban Wa Ghaneema Ramadan.” Oh Allah give us the blessings of Sha’baan and give us the treasures of Ramadan.
 

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